Updated 5 pm after i finished studying...
BESHALACH
Alef: vayisa moshe es yisroel – he traveled them against their will – they were so into taking the loot from the yam suf they had to be pulled away from the sea.
Hashem revealed himself – one of the greatest moments – they said ZEH keili – you can point with your finger – even the simplest maidservant saw the greatest giluyim more than a navi – so how could they be so into taking the loot??
They counted down to matan torah! And now they’re busy counting money!
Obviously they weren’t into the loot for it’s own thing – they knew that it’s Ratzon Hashem. The hisgalus of Hashem after krias yam suf WAS counting the money.
Beis: They had a mitzvah that when they leave mitzrayim they should get the gold & silver from the mitzriim – the kavana isn’t just that they should be rich - they had to empty mitzrayam – here they left mitzrayim and they see that there’s more stuff that they have to empty – now they a mitzvas asei that they can only do now. Matan torah there was no time limit.
Gimmel: This isn’t enough – why didn’t they listen to moshe when he told them to leave? It’s a tzivuy from Hashe! This was a mitzvah overes – only one chance – mizvah overes pushes off Talmud torah (matan torah) but now Hashem is telling them there’s an exception to the rule that mitzvah overes pushes off Talmud torah – baal karchem – they left against what they thought was the right judgment according to torah – against their understanding
Daled: Why were they so attached to the situation that they wanted to calculate how they should stay? What are they going to need money for in the midbar? Plus, they already had more gashmius than they needed. Then they even thought they were going to the geula amities bhashleima – what do they need this gashmius for?
A: They were so involved because it was a tzivuy of Hashem, they were so involved in it that they weren’t calculating the benefit they’ll get from – they were doing the mitzvah in a way of bchol meodecha – the shleimus of it was that it was against their will that they had to be pulled away against their will.
Hey: It’s not just that they should leave mitzrayim with great wealth – they had to elevate the nitzutzos that were trapped in the gold & silver. Being that the key component to serving Hashem is birur hanitzutzos to make a dirah for Hashem. They knew they should do this with great chayus – and even more so right after krias yam suf when they kad ZEH keili wanted them to elevate even more because that’s the ultimate way to serve Hashem. Just like when someone knows Hashem is watching he’ll want to do a mitzvah with all his heart.
Vov: Not C”V that they didn’t want to follow what Moshe said – baal karchem they went against what their seichel told them was Torah – they did in a way of kabalas ol. What about the gold they’re leaving behind? Only at the time they were given the mitzvah does it have the ability to elevate. Matzah bgashmius is eating emunah – but if you eat matzah a half a year later it’s nothing.
Zayin: A person has to know that you should do a mitzvah bchol livavcha, bchol nafshecha, uvchol meodecha
a person has to be involved in a mitzvah bchol meodecha – above limitation
YOUR meod – your above capacity
But when you’re so into the mitzvah and the shulchan aruch – the Rebbe – moshe rabbinu in the generation – tells you to do something else -- you have to go against what your own siechel tells you and have kabalas ol.
He has to bring a new chayus into the new avoda to the level of ‘baal karchacha atah CHAI’ it’s above limitation.
but if I’m so engrossed in it how can I be pulled away with the same chayus? Yeah, if it’s YOU you can’t pull yourself away. But if you’re batul to the ratzon Hashem, then you realize it’s Hashem’s ratzon and you have the same commitment to it.
For people that sit & learn: you’re learning the whole time, but if shulchan aruch says it’s a mitzvah overes – pikuach nefesh, hatzalos nefashos, etc. – a person could say well I’ll just do gimilus chasadim because torah says so, but my real thing is learning – no – now your whole existence has to be into the gmilus chasadim.
A businessman: Just like when someone who’s engrossed in torah there’s nothing else in the world, a businessman when he’s in his set time of learning
It’s not just kvius itim – it’s kvius nefesh – in that time his whole nefesh is in it
Another hora’ah: if you see a yid that needs his nitzutz to be elevated, you have to be totally involved – someone could say, I mekareved enough people, I need a break now – but if there’s still a yid out there that hasn’t been mekareved, he has to know there’s not time to rest – until the rebbe comes and says it’s time to switch gears, what you’re doing you have to be totally into. Every yid is a whole world – if one yid was not mekarev, a full world is missing – and there are much more than one! You’re not just being mevarer this person, theyre influencing more people, and you have many many fruits of your labor.
TERUMA
alef: there’s 3 times it says to take truma in the parsha – the gemara says:
vayikchu li truma – adanim
vayikchu es trumasi – shkalim
vzos hatrumah asher tikchu me’etem – mishkan
1. isn’t adanim included in the ‘mishkan?’ (even shkalim is a prat – it was for korbanos – but bringing korbanos is the whole point for building the beis hamikdosh – so they had to buy korbanos – even if you say shkalim isn’t part of the BUILDING, the adanim are the very foundation so they must be part of the mishkan)
beis: each one is a different form.
1. LI teruma – li is a separate entity
2. trumaSI – Hashem is in the same word as truma
3. vzos hatrumah – doesn’t mention Hashem
Why is it like this?
Gimmel:
Zahav – bavel
Kesef – madai
Nechoshes – yavan
Madamim – edom
Where do the 4 malchiyus come into the picture – they’re the golios!! – the total opposite of the mikdash
Daled: v’asu li mikdash is divided in 3 parts: torah, avoda & gmilus chasadim
We must also have this in the building of the mishkan – that’s bpnimius why they needed 3 separate trumos
Everything comes from TORAH – that’s the foundation – and that’s expressed in the adanim who were the foundation of the mishkan
We do tefillah instead of korbanos – that’s avoda – and that’s expressed in shkalim that was used to buy the korbanos
The main idea of the mishkan is taking gashmius things and transforming them into ruchnius – that’s the idea of gmilus chasadim
Hey: Torah preceded the world by 2000 years – the infinite wisdom of Hashem – Torah never changes
Avodah: adam ki yavriv mikem – you submit yourself to Hashem to come closer to Hashem – and davening (in place of that) is giving yourself over also – avoda sheb’lev – you take all your talents etc. and unit it with Hashem
The first two have to do with YOU – YOU’re learning, YOU’re davening, you don’t elevate anything with it
(What about korbanos? That’s the whole idea of elevating gashmius! By a korban you need the whole process and have the kavana etc. it’s not the ultimate of gashmi being elevated – by the time it got to the mizbayach it wasn’t as gashmi)
this is the advantage of the 3rd one – gmilus chasadim – it’s all about the gashmius, in the very gashmius form you give it to Hashem – that’s why mitzvos are limited because it’s in the very make-up of the gashmius thing – just like gashmi is limited –
Vov: Why does it say vayikchu not vayitnu?
We take the LI – take Hashem –
Dvarai k’aish – the same intensity of Torah above is down here – it’s the chochma and ratzon of Hashem in this world
Osi atem lokchim – Hashem is one with His Chochma
How do we down here have the power to get the chochma & ratzon of Hashem? You can have an impure person that goes and studies torah and gets that hamshacha, but it doesn’t shine in him. Since it’s from milmayla lmatah – put on him – it’s not coming from him, it can’t affect him and become internalized.
That’s why it says trumah and li separate – the person learning and the atzmus aren’t ultimately connected.
Tefilah – says trumasi – when you bring a korban it goes up and connects with it’s shoresh above – if you daven properly you can elevate yourself to a place where it can seep in and become one of you – it’s actually recognizable in the avoda.
Gmilus chasadim – hatrumah - working with the gashmius – the elokus is concealed
Zayin: seems like it’s the lowest thing – elokus is concealed – but that’s the whole purpose of our world. That’s why this parsha highlights only trumas hamishkan – because that’s the main point of our avoda in this world. Torah and tefilah are the hachanos for that avoda.
Ches: Now we can understand why the medrash compares the 4 malchius and the 4 materials. Since the whole point of the mishkan is to transform & elevate all the gashmius things we have – this is a greater challenge & most opportune time is during golus when gashmius is at full strength – represented by the 4 malchios. Today learning is greater but when moshiach comes we’ll see how mayseh is better. Yehuda was the avoda of mayseh, and yosef was the idea of learning – when moshiach comes he’ll come from yehuda – and we’ll have the advantage of mayseh.
EMOR
We know there’s a horaah in the name of every parsha.
Whys it called parshas emor? It should be like emor el hakohanim
It’s not just that you’re allowed to speek – it’s a command to speak.
You can’t say that the horaah is to say words of torah because there’s a mitzvas asei for that.
It seems like the idea of speech in general is not such a good thing, it says silence is the best thing.
Rambam says: even in speech of torah it’s better to have less words and more inyonim
Clarity is when you say something concisely
“the kabbalah of speech” ;-)
beis: mashal – a king says he’ll build houses, then he goes to bed and doesn’t wake up – his words aren’t taharos, where are his words?
A tzaddik’s words are compared to Hashem’s, because tzadikim domem lboram. Hashem’s speech is action – tzaddikim can say a certain amira that the amira itself does a peula –
There’s a medrash that the children under bar mitzvah knew basically the whole torah in the times of dovid – dovid would daven to Hashem to guard the children and keep the torah in their hearts –
These young children go and die in war. They die because they had gossipers.
Saying lashon tov can save a life, can take affect right away – we see it from the opposite, from lashon hara.
Since yidden are chayiv since we’re stuck to Hashem, we also have this aspect of our words being action.
A: the horaah is to speak lashon tov about your friend - that amira itself is poel
Its not just an outcome of speech – the speech itself in essence accomplishes something
gimmel: rambam – hilchos deios- it’s a mitzvah on every person to love every jew as if he is his own body and therefore you have to speak his praises.
About a talmid chochom says he says praise of others – shouldn’t everyone do that? What’s special about the talmid chacham?
On a surface level:
What differentiates a talmid chochom to everyone else? He’s separate – just as he’s recognized for his chochma, then the 10 things rambam brings – his mayseh – has to be perfect, so it’s a kiddush Hashem.
The whole perek vov talks about how one can bring benefit to another person
The difference between the 2 prakim: one is a criteria of the talmid chochom himself, not regarding who he’s speaking about – in perek vov it’s all about who its for, for your friend – through you saying good about your friend you’re a kiddush Hashem – it’s not about what you’re doing for the other person
daled: this answer isn’t enough – why by the talmid chochom does it say not just speak good – but don’t speak bad? Lashon hara is for everyone – it’s not about the talmid chochom being mekadesh Hashem. If you’re saying he doesn’t even speak a nuance of lashon hara, it should have put that first and then say he says the praises of his friend – you have to go from the kal to the kaved.
The saying praises about his friend is in continuation to being dan lkaf zechus – there’s a friend who needs the benefit of the doubt, the person is doing something negative, a Talmud chochom – he actually praises him, while he sees his negative he says praise to the point where he eradicates the negative.
Hey: What’s the specific connection to this inyan to a talmid chacham? Right before the inyan of dan lkaf zechus, Rambam says a talmid chacham has to act in a way that the creations will be pleasant with him, and therefore he has to speak in a pleasant way. When we see something unwanted by someone else, we have to do everything we can to nullify that thing. Can be done in 2 ways:
1) someone who’s not a talmid chacham, you can rebuke them
2) talmid chacham says the good about them and that negates the bad of his friend in a pleasant way – that reveals the person’s maylos
now we can understand why lashon hara kills 3. It makes sense the person who says it and person who listens because theyre participating in the avaira. What about the person who it’s being said about, it’s not his fault. The speech is revealing his hidden bad and then that will harm that person.
Middah tovah mirubah mimida puranos – so saying good brings out the good in a person, even if it’s hidden so deeply in them. It gives him strength in his avoda.
Vov: Deeper inyan: According to Rambam lo bignuso klall is telling us that a talmid chacham wont see the gnus of his friend at all because he says so much good.
The alter rebbe explains, don’t just your friend till you get to his place, because it’s his PLACE that causes him to sin. This is also included in dan lkaf zechus, when we see someone doing something improper we have to find a reason why he’s not responsible for it.
Still there’s no inyan of zechus here – dan lkaf ZECHUS.
When we see someone that has great nisayonos, that shows us that Hashem gave him higher koichos to deal with the great nisayonos.
This isn’t only a reason why he’s not at fault, that also brings out his maylos of all the great koichos he has. And then you reveal them.
Zayin: This is the horaah from the name of the parsha, you always have to speak a great amount of praise of your friend. The actual speech causes a great effect, similar to the speech of Hashem.
This also fits with what razal say – emor v’amarta – double lashon to warn the adults on the children. The way that adults have to be busy affecting the young ones (including levels of Avodas Hashem) is getting them away from doing bad. It’s not mainly through working with the bad, you have to shine light and reveal the inner good in the children.
That’s why the pasuk says emor not dibbur – dibbur is breaking the bad, emor is gentle
Now we can understand the connection with the rebbe maharash who was into lechatchila ariber – do the positive to begin with, and the bad automatically becomes weakened.
When your avoda is in this way – tiferes shebtiferes – then it’s like the rabmam says, every single yid could reach the level of talmid chacham – yisroel asher becha espa’er.
BEHAR BECHUKOSAI
when these 2 parshas are read together – there must be one point that is common in both of them. They seem to be the opposite: behar: strength – uplifting spirit – standing strong
bechukosai: bittul – it’s a chok, doesn’t fit in your seichel
To be or not to be?
Behar: the main idea of torah was behar SINAI – Sinai was humble – why are we saying behar is the idea of having a yesh?
Why can’t we call the parhsa 2 names (behar Sinai) many parshas have 2 names…
The idea of har Sinai is that even though you have to have humility, you shouldn’t be a trampeled on
When we say har har Sinai the emphasis is on the Sinai – so how is parshas behar the idea of having a metzius?
Gimmel: one explanation: the avoda if bittul is connected with the true metzius – elokus – he recognizes that Hashem is everything. Bittul is when you have bittul and its not YOU -
in nigleh there are 3 categories of a shliach:
1. the mishalayach gives permission for the shliach to represent him doing something in another location, it’s considered the shliach’s action but he was empowered by the mishalayach
2. in the action you don’t see the shliach, you see the mishalayach as the one doing the action
3. the whole personality of the shliach is the mishalayach
(the rebbe adds a 4th level that you should be the level of kmoso yet use your own seichel)
we see the difference between a shliach and an eved.
shlucho shel adam kmoso – in the actual action he’s the shliach – but that’s not his whole existence, just in doing that action
an “eved melech melech” - an eved isn’t like ‘ok now you’re bittul’ – that’s the whole existence from the start of what he is
daled: when we’re really batul to elokus, it’s not a contradiction
when an eved has yeshus for the king, it’s not against the king
the shleimus of bittul is
behar and bechukosai not only aren’t a contradiction – one is the result of another. Behar means that im the ultimate of bittul – that now I can stand on my own and still be batul.
Bechukosai – chukim – carved out – not 2 separate things – totally batul
The existence of the carved out space is the existence of the stone
It’s a chok, not a gezaira – gezaia means you don’t want to do it and it’s decreed on it that you have to do it – a chok its not that you’re being pushed to do it, the person is totally batul and automatically does ratzon ha’elyon
Why does it say you don’t have permission to think about the chukim, just do it?
Usually you have to ponder, ask, challenge – (afterwards – naaseh and then nishma) but there are certain cases where your seichel doesn’t have to run after it
You don’t have permission to think and say this mitzvah is missing something compared to the mizvos that make sense in seichel –
Chakika – if im thinking and trying to understand, I’m not thinking as an entity, I’m thinking as a chelek elokah – as long as you don’t look down on the mitzvah because you don’t understand
Parshas bechokosai has the tochacha and lots of schar and onesh – if bechukosai is the idea of your so batul – where does schar come into the picture, you’re not an existence to get a schar / onesh?
You only see aibishter, so you do it because you’re one with the aibishter – because Hashem is the ultimate of good, automatically good comes to you and to the world, even in gashmius.
No comments:
Post a Comment