Inspirational Thoughts on the Parsha: Recent Episodes
Avrohom Piekarski
Inspirational thoughts on the weekly Parsha in under 3 minutes with practical take away, made easy to share at a family or friends Shabbat meal
Moshe Rabbeinu tells Bnei Yisroel that after going into galus they will ultimately return to Hashem with all their heart and soul, yet Hashem will still “circumcise” their hearts. This teaches that serving Hashem happens in stages: at first one may commit out of awe and truth even if the heart feels disconnected, and then Hashem opens the heart to love Him fully. Still, since the heart is naturally influenced by what the eyes see, Hashem must intervene to free it from outside distractions so that our love can be pure and complete. The words “es levavcha v’es levav zarecha” spell Elul, the month when “Ani l’dodi v’dodi li” — the King is in the field, lovingly close to all, awakening our love for Him.
לקו״ש כט
When the Bikkurim, the first fruits, were brought to the Beis Hamikdash, they were placed in a basket, which according to the Rambam was not just an accessory but part of the mitzvah itself, and therefore the Kohen would even keep the simple baskets of branches and reeds, though not those of gold or silver. Spiritually, this teaches that just as the finest fruits were presented in a plain basket, so too the Jewish soul—lofty and holy in its source—must descend into the physical body, where its natural connection to Hashem is concealed. Yet it is precisely through this descent and through performing physical mitzvos and simple acts of goodness and kindness that the deepest bond with Hashem is revealed. The basket symbolizes that the greatest spiritual heights are fully realized only when expressed in simple, tangible actions, which enhance and complete the mitzvah in the most beautiful way.
לקו״ש כט-א
The Torah forbids kelayim—mixing different kinds—because Hashem created each with its own unique purpose and identity. When animals or produce are mixed, their essence is destroyed, but with garments like wool and linen, each material remains distinct, which is why it can be permitted for a mitzvah. On a deeper level, every kind represents spiritual forces above, such as chesed (kindness) and gevurah (strength). If these opposing powers are forced together without a higher purpose, they cancel and destroy one another; but when united in service of Hashem, their differences are not erased but elevated, working in harmony toward one goal. In our physical world, however, each kind resists compromise, so attempts at unity either lead to destruction, like crossbreeding animals or mixing produce, or result in coexistence without peace, like wool and linen in a garment. True peace, therefore, is not about weakening individuality but about each person, with their full strengths and qualities, coming together for a higher purpose—to serve Hashem.
לקו״ש כט-א
The Medrash compares a field, which produces grain necessary for life, to the Written Torah and mitzvos that sustain the world through action, while an orchard, which is for pleasure, represents the Oral Torah—delving into Hashem’s wisdom and innovating within it. Although all nations have laws and judges, what makes the Jewish people unique is that their judges not only enforce laws but also uncover the depths of Torah, connecting to Hashem’s wisdom itself. This duality is reflected in Na’aseh v’Nishma: first doing what Hashem commands (the “field”), and then learning for the sake of grasping His wisdom (the “orchard”). By remaining humble and simple like a child, we merit to access Hashem’s deepest pleasure—the depths of Torah. In Elul, the shofar embodies this: it inspires both awe and the beautification of our deeds, while its simple cry, like the Baal Shem Tov’s parable of a child calling to his father, reaches directly to Hashem, Who alone recognizes and responds to our voice.
לקו״ש כט-א
The Rambam teaches that the Beis HaMikdash was built on levels—each section higher than the next—until reaching the Kodesh and the Kodesh HaKodashim, where no steps were needed, for there the Jew is united with Hashem beyond all levels. Unlike the Mishkan, it was made of stone and stood on holy ground, to show that the purpose of the Beis HaMikdash was to bring holiness into even the lowest elements of creation. Each of us has a Beis HaMikdash within: we must constantly climb higher in our service of Hashem, never satisfied with where we are, while also remembering that at our core lies the Kodesh HaKodashim, the eternal spark of the Jew, always one with Hashem. By connecting to this inner point and growing step by step, we can transform ourselves and the world into a true dwelling place for Him.
לקו״ש כט-ב
The Rambam teaches that the mitzvah of mezuzah is not only about placing it on the doorpost, but about the lasting impact it has on us. Each time we pass it, the mezuzah reminds us of Hashem’s oneness, our love for Him, and pulls us away from life’s distractions. While tefillin and tzitzit inspire mainly when we are wearing them in moments of holiness, the mezuzah works constantly—especially as we leave home and enter the noisy, distracting world—serving as a silent guardian that keeps our connection to Hashem alive wherever we go.
לקו״ש כט-ב
The Rambam teaches that when an inadvertent killer flees to a city of refuge, we must provide for all his needs — even sending his teacher with him — because for those who have acquired Torah and even those still seeking it, Torah is their life. A seeker, though not yet a scholar, has the desire and potential to grow, and our Sages promise that if he toils, he will succeed. Just as a teacher follows his student into exile to nurture that potential, so too God, our Teacher, remains with us even when we falter, protecting us from spiritual harm and guiding us toward becoming true people of Torah.
לקו״ש כט-ב
Shabbos Chazon, explained by Reb Levi Yitzchok of Berdichev, is when each person is shown a vision of the future Third Beis HaMikdash—not through the image of a house, but through a tailor-made garment. A house represents a general connection to Hashem, where a person may serve Him in specific areas, but not with their whole being. A garment, however, fits perfectly and reflects the person entirely—just like someone who gives themselves over completely to Hashem, allowing every part of their life to express His will. On this Shabbos, we are given a glimpse of that ultimate, all-encompassing service and the power to begin living it.
לקו״ש כט שבת חזון
Although the entire Beit HaMikdash (Holy Temple) was built of stone, there was one unique room for the Kohen Gadol (High Priest) that was made of wood, called the Lishkat HaEtz — the Chamber of Wood. Wood symbolizes life and longevity, just as the righteous Kohanim Gedolim in earlier generations, particularly in the time of Shimon HaTzaddik, would serve many years. However, after Shimon HaTzaddik, when many Kohanim Gedolim were no longer as upright, the chamber became known as the Lishkat Parhedrin — “the Chamber of the Changing Ones” — because many of them would die within a year and needed to be replaced. This brings up a question: if there were still righteous Kohanim Gedolim afterward who lived long lives, why were they also associated with this same chamber of constant change?
The answer lies in the powerful desire that even unworthy Kohanim had to connect with Hashem in the Kodesh HaKodashim. Despite knowing that many before them had died within a year, they were still willing to pay money for the position — driven by a deep longing to enter the holiest place. This intense yearning also inspired righteous Kohanim to take on the role, not for prestige but for the spiritual elevation it offered. On a deeper level, Lishkat Parhedrin reflects the essence of the Kohen Gadol on Yom Kippur. His entry into the Kodesh HaKodashim is the ultimate moment of teshuvah — not a gradual climb in holiness like a typical tzaddik, but a leap into an entirely new state of being. Each year, he becomes a new person, transformed through teshuvah, making even a long-serving Kohen Gadol like a “new” Kohen every Yom Kippur.
לקו״ש כח
When the Torah describes the division of the Land of Israel, it speaks of three elements: a portion based on logic and effort, a lottery which symbolizes divine grace, and inheritance. These reflect three levels of our relationship with Hashem: what we earn through our actions, what we receive as a gift from above, and what we possess by essence—because we are truly part of Him.
This deeper level is why the Rambam quotes the verse, “If a man dies and has no son,” emphasizing that inheritance only applies when there is no son—because a real heir is not just someone who follows, but someone who is the one who came before. This parallels the three stages of our history: before Matan Torah, our connection to Hashem was based on our own merits; at Matan Torah, Hashem chose us unconditionally; and in the future, we will experience the full truth—that we are one with Hashem at our core. The Rambam ends with inheritance to remind us that our bond with Hashem is not just about what we do, or even what He gives—it’s about who we are.
לקו״ש כח-א
In this week’s Parsha, Zimri publicly challenged Moshe by bringing a Midianite woman and asking, “Is she permitted? And if not, who allowed you to marry Tzipporah?” At first glance, the comparison seems absurd — Moshe married Tzipporah before the Torah was given, while Zimri’s actions happened after, under the full framework of halachah. But Zimri twisted the facts, claiming that since Moshe was a Kohen, he too should be forbidden to marry a convert.
The truth is, Moshe had married Tzipporah before becoming a Kohen, and according to the Oral Torah, that’s completely permitted. But Moshe didn’t answer. Why? Because Zimri wasn’t seeking truth — he was just justifying his behavior. And sometimes, the right response to a dishonest question is silence.
The lesson is powerful: When someone — or even our own yetzer hara — brings clever arguments that aren’t sincere, we don’t engage in debate. We “pull it into the Beis Midrash” — respond with action, learning, and connection to something higher. This was the path of the Frierdiker Rebbe, whose redemption on Yud-Beis Tammuz we celebrate — standing strong with mesirus nefesh, not through anger or argument, but with unwavering faith, compassion, and clarity.
לקו״ש י״ח -ג
The Rambam teaches that belief in Mashiach must go beyond simply acknowledging that he will come — it requires active longing, a sense of absence, and a deep hope for his arrival. This is reflected in the Rambam’s surprising inclusion of a historical detail in the laws of the Red Heifer: that nine red heifers were prepared throughout history, and the tenth will be prepared by the King Mashiach. Even more striking, he inserts a personal prayer — “May he be revealed speedily” — right in the middle of a legal text.
Why would a halachic authority include such seemingly narrative and emotional elements? Because, for the Rambam, the requirement to preserve the ashes of the Red Heifer is not just a technical point — it represents an ongoing, living mitzvah. And once the mention of Mashiach arises, even incidentally, it naturally stirs the soul to yearn and pray for his arrival. The Rambam is modeling this for us: belief in redemption is not enough — one must anticipate it, long for it, and feel its absence. Even when Mashiach is mentioned in passing, wrapped in the language of halacha, it should awaken hope and heartfelt yearning.
לקו״ש כח-א
There are multiple ways to look at the concept of shlichut (being a messenger). A person who does a selichot might be doing it as a total replacement for meshaleach (sender), or perhaps only the action itself is connected to the meshale’ach (sender), or maybe even the act is not inherently connected — just the outcome serves the sender. In any case, there must be a designation (minui) of the shaliach, and the halachah requires that the emissary be like the sender.
This leads to three general levels in divine service (avodat Hashem) when one acts as a shaliach:
1.He is not personally connected to the sender, but the result of his action serves the purpose — the connection is only in outcome.
2.The action itself is tied to the sender — meaning he is aware and aligned in his deed, even if not completely nullified.
3.He has no personal interests at all — his entire being is only what Hashem wants. Therefore, all of his actions directly reflect the meshale’ach.
And even someone who doesn’t always feel deeply connected to the meshale’ach must know that being designated a shaliach means he is as the sender himself. And since he has a portion of that essence — even a small one — he is truly one with the sender.
Thus, one must look into his inner essence to discover those hidden strengths that stem from his inherent connection to the meshale’ach — and bring them into his daily action.
לקו״ש לג-ב
What did the Meraglim do wrong? They were sent to spy out Eretz Yisroel, its people and to see if the land was fortified- and that’s exactly what they did. The answer is that their conclusion was the problem.They said ‘we can’t conquer it’ - and that is not what Moshe sent them out to do. He only sent them to see the easiest way to conquer it and not whether we could conquer it. Moshe was certain that if Hashem commanded it, then certainly it could be done. This is the lesson we can derive - that if Hashem commands us to observe Torah and Mitzvos, even though it might seem difficult, we can certainly do it. Similarly, a person wouldn’t ask another to do something if they knew it was impossible. So too, Hashem, who created a person, would only create him with all the capabilities and abilities to be able to accomplish the mission Hashem set forth for him.
לקו״ש יג-א
The law with transactions and acquisitions is that one cannot sell something that does not exist. Thus, one can only sell produce that is physically around. However, when you buy a tree, then you get to own the future fruits. The law is different when it comes to Hekdesh ( donations to the Bais HaMikdash) and Tzedaka, where a future commitment for a yet non existent item, although it doesn’t become holy, remains a mitzvah for you to keep your word. This translates into our service of Hashem. The tree represents the person himself, his mind and heart. This is someone who completely transforms himself and makes a transaction subjugating himself to Hashem. This guarantees that the future fruits-meaning his “ behavior” will be for Hashem. Then you have somebody else who didn’t change himself, but commits his actions. “his fruits“ to Hashem. That is a good transaction, but he cannot commit his future fruits (behavior), because we don’t yet know the outcome. This concept refers to the daily, mundane transactions such as eating, sleeping and working which he should be doing for the sake of Heaven. These actions cannot be guaranteed for the future. However, when it comes to Hekdish- holy things like Torah and Mitzvos - then if the person commits, then it’s a mitzvah to keep his word, and Hashem will help him do it.
לקו״ש כז-א
Two types of Karbonos represent two aspects to incorporate to successfully achieve our G-dly mission on this world.
The Omer, which was brought on Pesach was comprised of barley -an animal food, and it was from the new crops, which permitted everybody to start using their new crops. The second was the Shnei HaLechem, the Two Breads, which was brought on Shavous -from wheat, human food. This too was from the new crops, which permitted the Bais Hamikdash to use new crops for Karbonos.
Sacrificing the animal food represents our interactions with the physical mundane world. We must know that the first thing that we must sacrifice is the ‘animal’ ie. not to act with our animal instincts- those of survival and pleasure. Rather, recall our mission and purpose. Even when we are involved in spiritual pursuits - learning and Davening, the human aspect must also be sacrificed. In other words, that as much as we’re involved, understand and enjoy it, the foundation of Naase Vinishma must exist. That means that understanding that Torah is holy and way beyond us, we completely subjugate ourselves. Only based with that foundation, can we truly blossom and grow in Torah and Mitzvahs
לקו״ש לב-ב
Not only are we not permitted to use inaccurate scales, we are not even allowed to own one. When it comes to stealing, it’s very clear that the person desires to steal from another and is not concealing that intent. However, when it comes to using an inaccurate scale, the person is attempting to show that he is trying to be honest on the outside, but on the inside, he is being deceptive. Therefore, the Torah tells us to eradicate this behavior and not even to own such a scale. The lesson we learn questions the possibility that Jews - sons of Hashem and an actual part of Him- can be convinced by the Yetzer Horah to sin. The answer is offered with the mitzvah of not owning inaccurate scales. The Yetzer Horah tells you have scales; have measures. Follow all the laws of Torah perfectly, but in one little area, it’s not so important. He tries to give you a little bit of doubt here and there and that’s how he gets into our heads. Therefore, it’s vital that we have accurate scales so that everything is measured, perfect and strong in all the areas of our life.
לקו״ש כז-ב
A Metzora represents someone who is on a spiritual decline. He therefore, becomes impure with a mark, a “Nega”and is sent out of the camp, where he reflects on his behavior and actions, changes his ways and becomes a Bal Tshuva. Interestingly, the Nega is an extremely low thing, yet it brings the person to the greatest of heights. Similarly, the rabbis say, that when Tshuvah is done out of love and from the depths of your heart, it can actually transform all your sins into good deeds. Since you are repenting from the core of your Neshama, you are, therefore, connecting yourself to Hashem where future and past equally exist. This actually enables you to change the past.
לקו״ש כז-ב
At the inauguration ceremony of the Mishkan, Moshe Rabeinu tells Aron that although a mourner doesn’t eat from the Kabonos, yet now during your mourning for your two sons, I want you to eat the Karbonos. Aron goes ahead, eats some and then burns some. He says that they are two different types of Karbonos, and therefore, even though he has to eat one, the other one has to get burnt. There are the “temporary Karbonos” like these to inaugurate the Mishkan , which were more stringent, and then there are the “generational Karbonos” meaning the regular Karbonos which would be brought throughout the generations.
The lesson is that generational Karbonos represent the generational Yiddishkeit that we’ve been doing throughout the generations. Those the Yetzer Hora doesn’t really fight against, and it becomes our second nature. However, in every generation, the leaders enact new Takanos (the call of the hour), and those the Yezer Hora fights. His argument is that we never did this before. We must derive that these are actually even more important. The generational Yiddishkeit, could be enjoyed. Alternately, regarding the temporary call of the hour, those must be burned, meaning we have to approach those with total self sacrifice.
לקו״ש כז-ב
There is a debate regarding a contribution for a Korbon: whether it is more important to keep your word or to keep your intention. Therefore, if someone promises to bring a small Korbon but brings a large one, according to one opinion, it’s not valid. However, according to another opinion, since the intention of every Jew is to bring the biggest and the best, although he may bring a small Korbon, it’s just that presently he can’t afford a larger one and therefore, it is considered valid. In a deeper sense a Korbon refers to someone who desires to be “Korov”- wants to be close to Hashem. He wants to offer everything that he has to Hashem, as opposed to someone who is just doing a specific mitzvah- just focusing on subjugating one part of himself to Hashem. Therefore, when someone decides to be a Korbon- to give everything over to Hashem, although he is presently doing just one specific action, it is considered as though he is submitting himself completely to Hashem.
לקו״ש כו-ב
There are two amazing explanations on the word Pekudei. First , it means to count- referring to when the Jewish people brought the multitude of material and the Kalim of the Mishkon to be counted by Moshe.
The purpose of the Mishkon was to forgive the Jewish people for the sin of the Egel. Moshe, as the leader of the Jewish people, was able to transfer the ownership of materials from the individual to the public- the Jewish people. A second explanation of Pekudei is to bring together. By Moshe building the Mishkon, he brought together all the higher energies and unlimited Kadusha from above. The idea of the Mishkon was to take something limited that could be counted, and through that, to draw down the unlimited Divine.
לקו״ש כו-ב
It’s all about the generosity of the heart. After the Jewish people sinned with the Egel , Hashem forgave them.
In order to counter the excitement they had when they brought the gold to build the Egel, the Jewish people displayed their generosity of heart during their donations for the Mishkan, which were accompanied with great enthusiasm and excitement. Their massive donations, initiated from themselves, were accompanied with passion and excitement. This countered the exhiliration displayed at the Egel. Interestingly, in this area, the women who naturally have more fear and belief in Hashem and naturally more generosity of the heart, brought more than the men. Also in accomplishing the purpose of the Mishkan- that Hashem should dwell permanently in the Mishkan, the generosity of the heart, contributions initiated by the Jewish people themselves, guaranteed that the Shchina rest there and in a permanent way.
לקו״ש כו-ב
There is a discussion regarding the purpose of the clothing the Kohanim wore. According to Rashi, it was primarily clothing-to cover up out of modesty, but also to accord honor and glory. According to the Rambam, it was primarily for honor and glory which expressed itself in the clothing. Therefore, when it came to the Efod, Rashi explains that it was designed longer and wider to cover up even more, because that was its purpose. Rashi shares that his heart says it’s like the noble women that ride on horses who wear this type of robe. According to the Rambam however, it was shorter because it was about being an ornament for honor and glory. The story is told that Rashi went out in public and saw a
noblewoman riding a horse wearing this robe and it bothered him why he had to see something that is not so modest. Yet, he was able to transform this experience to give him clarity on what the Torah means when it discusses the Efod, and he says that ‘my heart says, which is the place of Yecheda-the deepest part of the Neshama. It is from here, the deepest part of our Neshama ( our heart) that we are able to transform even a negative experience.
לקו״ש כו-א
Why is it that when Bnei Yisroel built a home for a Hashem fit was also constructed with silver and copper? Wasen’t gold alone the best choice? The answer is because each one of these metals represents a different type of Jew. In order to have a proper home for Hashem we need representation from all types of Jews. This is similar to the Aron-the holiest place in the Bais Hamikdash- which represented all types of Jews. The First Luchus symbolized a Tzadik, the broken Luchus epitomized the Rasha and the second Luchus personified the Bal Tshuvah.
לקו״ש ו-א
If a person’s animal damages on three occassions, it is called a Mued -one with a destructive behavior.
There are two ways to revert it back to its original tame state. One is to train it long and hard until it eventually returns to its original state. Another way is to either sell it or gift it. With the change of ownership and its environment, the animal reverts back to the original tame state. The same idea can be applied to the animal soul. It is not naturally inclined to do bad, but sometimes in a bad environment it could be affected to commit actions that it wouldn’t normally do. After repeated times it develops a destructive behavior. As well, there are two ways for it to revert to its original state. One option is long and hard- by working on oneself , to train one’s animalistic soul back to the original state. Another option is to bring it to a new reality. The person should throw himself into a life of Torah and Tefila, immersing himself into a new environment of life and light, thus reverting the animal soul
back to it’s original state of health.
לקו״ש לו-א
There are two approaches to learning Torah and fulfilling Mitzvos. One is similar to a servant that does everything his master commands him to do, yet his own identity remains important; he takes care of his own affairs and lives his own life. This individual is compared to a person that keeps the Torah; he does everything Hashem commands him to do, but he is his own person and lives his own life. A deeper approach is where every aspect of the individual is devoted to Torah; he doesn’t have an independent life because Torah guides him in every aspect of his life. This is hinted at in the word Torah itself which means “lesson/guide“.
In addition, Hashem says the first of the Aseres Hadibros in singular in order to allow Moshe the ability to defend the Jewish people who served the Egel. It would afford Moshe the ability to say that the Jews may have mistakenly assumed that Hashem was just talking to him. Therefore, Hashem goes out of His way to change the wording just so Moshe should be able to help a Jew, although he may have opposed Hashem.
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לקו״ש כו-ב
When the Jews left Mitzraim, Torah relates that the Jewish people took the bones of Yosef with them. In Hebrew the word bones can also mean essence. This refers to the fact that they took the essence, the core of who Yosef was, what he stood for and what was important to him with them in the desert. His name Yosef signifies taking somebody who is “other“ and adding or making him a child of G-d. Since it is both physically and spiritually very dangerous in the desert, and the Jewish people were becoming children of Hashem, it’s possible for some of them to fall away and become disconnected. In actuality, at the end of the Parsha, we learn that Amalek comes to fight with the few Jewish people that were spit out of the clouds because they misbehaved, and yet Moshe tells the holy people to stop learning and go out to help them. Interestingly, this Shabbos is Yud Shvat and the core and essence of what the Rebbe taught was the same idea; to bring all Jews close and make them all children of Hashem.
לקו״ש כו-א
There is a discussion whether the plague of darkness was considered as one or two miracles. According to one opinion, it was one miracle; the combination of the darkness for the Egyptians whilst the Jews had a natural light to be able to see the wealth of the Egyptians, thus fulfilling the mitzvah of emptying them of their wealth. The second opinion suggests that there was a second miracle, a miraculous light that enabled the Jews to see the Egyptians’ hidden treasures, thus fulfilling the mitzvah of cleansing them of their wealth in the ultimate way. The discussion is whether a mitzvah has to be fulfilled naturally or not.
Today Hashem changes and rearranges things in this world, even sometimes performing miracles, to enable us to accomplish Torah learning and doing Mitzvahs in an easy and natural way.
לקו״ש לא-א
Although Moshe Rabeinu is mute, Hashem tells him not to worry but to go with his brother Aron and both should address Paroah. First Moshe should repeat Hashem’s words exactly in Lashon Hakodesh (although Paroah wouldn’t understand) and then Aron should translate it, explain it and try to convince Paroah to let the Jews go . The question arises: if that is indeed the case, what is the point of Moshe just repeating Hashem’s words if Paroah would not understand them?The answer is that Moshe was a messenger from Hashem. The fact that he was mute meant that he was completely nullified to Hashem, and therefore, had no words of his own. It was actually Hashem’s voice coming out of his mouth. Since only Hashem has the power to break evil when evil is at its peak, therefore, only a Moshe Rabeinu who was completely one with Hashem, was able to break this power. The lesson we derive is that being connected to the Moshe Rabeinu of our generation gives us the power to overcome all challenges.
לקו״ש טז-ג
Usually, when we reference the relationship of Hashem and the Jewish people, we use the example of the love of a father to a little child, since such a love is essentially pure- and not yet dependent upon additional external virtues. Why then when Moshe Rabbeinu approaches Pharaoh does he reference the Jewish people using the term of an older child? The answer is, that although when we are older and develop our minds and hearts and start doing Torah and mitzvahs, Hashem also loves us for everything we accomplished, Our achievements only enhance the pure essential love and commitment of the little child - which is the basis of our relationship with Hashem. We know that Hashem wants us to utilize all our capabilities to serve Him, and therefore, even though He loves us now, He also does for what we accomplished. That doesn’t diminish the initial love of the little child. Therefore, when referencing the relationship of a Hashem to the Jewish people we utilize the terminology of the love to a little child, but when we’re talking about who the Jewish people are and what they’re capable of accomplishing, we utilize the terminology of an accomplished older child, that still maintains the special relationship, the innocence and the connection of a father to his little child.
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לקו״ש כא-ג
Why do we finish the first safer of the Chumash with something seemingly negative? It relates that Joseph dies and they bury him in a coffin in Mitzraim. Also, why does the Torah begin with the creation of the world rather than about mitzvahs?Rashi tells us that if the nations complain about the ownership of Eretz Yisroel, that this teaches us that Hashem has the strength to give the land to whomever He wants. This conveys the message that the main component of the Torah is not just to survive, but to thrive ; that we must transform the physical world and make it Eretz Yisroel- at all times and at all locations. It is especially in Golus that we get the strength to not just survive but thrive and transform the place that we are in- and that comes from the Yosef of our generation who is in Mitzraim yet he controls everything that goes on. Therefore, when we conclude about Yoseph being in Mitzraim, it gives us not only strength to not be affected by anything, but the power to thrive despite being in Golus.
לקו״ש ל-ג
Although Yakov is excited to go down to see Yosef his son before he dies, he is still afraid, because he knows that this means the Golus is about to start. He doesn’t want to establish the Jewish nation in a morally depraved place like Mitzraim. Hashem comes to him and tells him, “Yakov, do not be afraid to go down to Mitzraim, there is a reason for the plan”. Do not worry, you will have all the power and energy to be able to overcome all the difficulties and hardships. It is specifically there where you will become a great nation. However, at the same time you still have to have the feeling of being in pain, of leaving Eretz Yisroel, because a Jew has to always know that his real home is not in Golus but rather in Eretz Israel. That will give him the power to overcome and to stay strong.
. לקו״ש ל-ג
The miracle of Hanukkah was not only with finding the jug of oil and being able to light the menorah in the Bais Hamikdash lighting up the whole world with positivity. It was also celebrating the victory over the war with the Greeks in miraculous Way. This represents the serving of a Hashem, which is “go away from evil and doing good” the idea is that it’s not only that the going away from evil is a prerequisite to do good, and make a home for a Hashem. In a deeper sense the going away from evil could be the going away from our self imposed limitations, the ones that we put on ourselves putting ourselves in a box that we can’t do more or be better people and this is just who we are, the thing is that sometimes being too preoccupied with ourselves we don’t allow anybody else in not even Hashem, therefore this type of going away from evil in itself is actually a way of serving Hashem because you’re allowing him into your life the same way as when you do a positive mitzvah.
לקו״ש ל-א
Is there any part of your personality that opposes the service of Hashem? Dena goes out to meet the daughters of Canaan and she gets abducted. The Torah tells us that she liked to go outside just like her mother, like the phrase “ like mother like daughter”. The question is that if Torah doesn’t talk negatively about anything, even a non-kosher animal, why is there a negative association here?The answer is that what Torah is telling us now about Dina is positive about her personality. Rather, someone else happened to abuse it and therefore something negative happened. When Yakov and his kids meet Esuv, he hides Dina. Yakov fears that Esuv will see her and like her- yet Yakov is punished. Dina had an outgoing personality and coupled with her power of persuasion she could have affected Esuv and made him into a better person. The takeaway is that no personality should be suppressed , but should be harnessed and utilized to serve Hashem. Even a mother that’s usually home nourishing her family, but if she has an outgoing personality, she can harness and utilize that quality appropriately to affect and uplift people.
לקו״ש לה-ג
Although the Avos kept the whole Torah before it was given,Yakov Avinu married two sisters, because at that time it wasn’t considered a negative mitzvah, just a stringency. At that time, since society deemed honesty as a fundamental behavior, and since Yakov had promised Rachel that he would marry her, that vow had the power of a mitzvah. Marrying two sisters was only considered a stringency at that time. We derive from this that when it comes to keeping the basics, we don’t pay attention to stringencies. The takeaway is to be more focused on helping someone else with their basic needs -whether physical or spiritual- as opposed to being occupied with perfecting ourselves and having no time for others.
לקו״ש ה-ב
There are two types of characteristics: one is kindness, giving in abundance, and one is strength, limiting the amount you give. These characteristics actually reflect the way you physically look. Avraham Avenu was the epitome of kindness while Yitzchak represented strength. Hashem changed Yitzchok’s features to be similar to Avraham Avenu because of the scoffers in the generation who didn’t believe that Yitzchok was Avrohom’s son. At its core- strength is really similar to kindness and even a greater form of kindness. Strength tempers the kindness so that it doesn’t overwhelm the person- which is true kindness. However, it’s even deeper than that. It is actually through strength/ limitations that you are able to help another to function on his own as opposed to just always giving him, thus, enabling him to function independently. That’s how it is at its core.
However, the way it is in this world is that when you have a choice to deal with somebody with kindness or strength, you must choose kindness.
לקו״ש כ-א
Our Teffillos are answered quicker than other times depending on two factors:
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Our closeness and oneness with Hashem
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Our goal to merge the physical and spiritual worlds
Three examples of individuals who were answered right away:
- Moshe Rabbeinu davened that Hashem show him that He rests his holiness on humans
2.Shlomo haMelech asked that the Shachina should rest on the Bais haMikdash again- merging the two worlds
3.Eliezer, Avrohom’s servant, davened for the marriage of Yitzchok and Rivka. Yitzchok came from a holy home, unlike Rivka - again beseeching to merge the two worlds.
Conclusion: the closer these two worlds unite the quicker the realization of the Bracha.
לקו״ש כ-ג
The mitzvah of visiting the sick is a big mitzvah. Hashem visits Avraham Avinu on the third day following his bris - the time when a person naturally heals. It is known that when you visit another, you take away some of their sickness. Therefore, one doesn’t visit on the first two days, because the idea of a mitzvah, especially from after Matan Torah, was that the holiness of a mitzvah should penetrate the physical object in its natural state without it being altered in a miraculous way. One shouldn’t also avoid any hardship in a miraculous way. Rather, the mitzvah should be done in it’s natural state. The mitzvah itself, the preparation and any outcome that comes from it can then be elevated without anything being altered or being affected by any outside powers - thus enabling it to be refined and elevated properly.
לקו״ש ה
The difference between an employee and the agent is that an employee works together with the employer or at least with his possessions. Also, an employee is primarily focused on himself. He gets the job because he has to take care of his family. A Shliach/agent on the other hand, is sent far away and is actually representing/replacing the person that sends him. This is the difference between the month of Tishrei vs. the rest of the year. The month of Tishrei is compared to an employee. We are busy in Hashem’s space, taking it all in- the learning and everything the Yomim Tovim have to offer. But then the month is over. At this point Hashem tells us ‘I need you to be my agent to go into the world and to make a difference’. This is exactly what Hashem tells Avraham. ‘Until now you discovered me on your own. You’re spreading my light all on your own, but now I need you to go out as my agent into the world and to make a difference’. This is the lesson that we have. Although the month of Tishrei is over, now we must go into the world, and although it seems a bit dark and scary, as agents of Hashem and with his power, we have nothing to worry about.
לקו״ש כ
Hashem remembers Noach and stops the Mabul, thus transforming judgment into compassion and creating a new reality in this world . This enabled a world that normally conceals G-dliness and ultimately becomes extinct to become another reality. The new worldly reality is one which reveals the power of Hashem; where seasons change, where day and night never ceases. In our own lives the ultimate service to Hashem is when a person achieves self sacrifice. Although this is a world of challenges, he’s able to transform those challenges and connect on the highest level, changing judgment into compassion and darkness into light.
לקו״ש כ-ג
Unity represents holiness; both the Sukkah and the Lulav and Esrog represent unity. The holiness of the Sukkah penetrates the physical wall which become holy. The Lulav’s holiness is represented in the four different kinds, each one representing unity its own way, and then we bring them together in unity. However, there’s a difference between the two. The Sukkah in its oneness, is an overwhelming power of unity. It’s beyond division and breaks through boundaries; therefore is able to penetrate the physical Sukkah. A lower level is the unity of the Lulav and Esrog, where there is division and differences - and yet you overcome your ego and come together as one to find the oneness of Hashem. However, the ultimate level of unity is to realize that you don’t have to break down the walls You can find the oneness of Hashem within the differences. לקו״ש י״ט-ב
During the year, if you sin then you do do Tshuvah however on Yom Kippur, everybody has to do Tshuvah because Yom Kippur elevates us to a place beyond this world a very heightened state were we get to see our potential and we’re like angels we’re at that time we realize that we must change and that person we were yesterday is not the person we want to be today.
Tshuvah as well is beyond time because it’s at a moment of recognition where we want to change and become better, and utilize our true potential that we can correct all the past, and this mode of the Tshuvah is brought down into the actual time of Yom Kippur and therefore the time of Yom Kippur itself calls For Tshuvah for everybody to see their true potential and return to Hashem. לקו״ש כט
The reason for not observing many customs from Shabbos Mevorchim Chodesh Tishrei through Rosh Hashana is enlightening. They are: blessing the new month, mentioning on Rosh Hashanah that it is Rosh Chodesh, starting the beginning of the Torah on Rosh Hashanah and blowing the Shofar erev Rosh Hashanah. This is to weaken the resolve of the Satan, since he sees that we are so confident that we are not even observing these things. In a deeper sense, the pain that results for us by not doing these things (because we don’t want the Satan to prosecute us) brings us to a very deep level of Tshuva.
לקו״ש כד
The Bal Shem Tov tells us that on the Shabbos before Rosh Hashanah, Hashem blesses the Jewish people, and with that power, they bless the rest of the year. The blessing that He gives is in this week’s parsha “Nezavim” -that you are standing strong and firm. He gives us the strength, the firmness and unwavering power of the Creator, and with this power, we have the strength to constantly move and grow and evolve throughout the year- “Vayelech”.
We see these two ideas of strength and constantly evolving running throughout our service of Hashem-whether it’s Torah, which consists of a written Torah that doesn’t change and then there is the oral Torah that’s constantly changing. We see this with davening where everybody recites the same thing, yet it’s all about the heart-each to his/ her own. Then regarding mitzvahs, where everybody has the same mitzvah, yet there is the approach of individually beautifying the mitzvah. לקו״ש כט
There is a discussion about marriage. What is the cause and what is the effect? Is the cause the man marrying a woman and therefore she acquires the money/ring, or does she acquire the money/ring and that causes for the marriage to be established? Regardless, our relationship with Hashem is like a marriage and there are two ways to serve Him. One is when the keddusin/marriage comes first. Kadosh means to separate, so we first separate from everything negative followed by the kesef “silver/money” which comes from the language of love. This means that afterwards we work on our bond and our love with Hashem. That is a systematic logical way of serving Him. The second approach is where we go beyond logic and jump into the relationship, connecting to Him and loving Him in a very deep way which automatically causes all the negative to disappear. Every Jew is capable of both ways. The main thing is to have a relationship.
לקו״ש יט-ג
The Torah tells us that man is likened to a tree that grows tall, strong and independent, yet forever remembers and remains connected to its source. This is opposed to the animal and human kingdom that separate from their source at birth, produce as well even though they are also always connected to their source, but dies. However, after the season, the tree, remains connected to its source and is able to weather all storms.
Within man, the tree represents his character, which is strong and unwavering- being that it’s deeply rooted in the soul. Therefore, some people are kind and others strong- and that doesn’t change. The mind, however can change, that’s why it’s so important to work on refining our character. We must learn that since Torah is the source of our life, even at times when we are away and may not be learning, we should always feel connected to our source -the Torah.
לקו״ש כד-ג
There were two stages concerning the Jewish people. The first being in the Midbar, where there was more of a spiritual service. They were occupied with learning Torah and they ate the Mun, but weren’t really satisfied. They were only allowed to eat meat when it was utilized for a Karbon. That changed when they entered Eretz Yisroel. Then Hashem wanted them to engage with the world. It was OK to desire meat and eat it, as long as it was all done Leshem Shamayim, by harnessing the physical materialistic world and utilizing it for Kedusha. This is what Torah teaches us; that when your body desires meat it’s really because your Neshama desires it in order to enable you to utilize it for a spiritual purpose.
לקו״ש ד
Let’s examine learning Torah versus other mitzvos. The main focus with other mitzvahs is the action, taking a physical object and elevating it to holiness. Although intentions are important, it’s not a prerequisite. However, when it comes to Torah, the vital foundation of this mitzvah is humility, which is attained when we realize that a limited human mind cannot comprehend the wisdom of Hashem. Therefore, we must make a blessing in the morning before we learn, which recognizes that fact. Also, when we learn Torah we have to realize it’s not about our logic, but that we should be seeking the truth in the Torah, feeling like a child when we do. For this reason the mitzvah of learning Torah is derived from the mitzvah of teaching your child. לקו״ש יט-א
When describing both who destroys the Bais Hamikdash and who will ultimately rebuild it, the Midrash uses the same terminology. Both are referred to as lions, although one was an evil person and one will be G-d. This is because although one may not destroy anything, especially from the Bais Hamikdash, however, if one’s intention is to destroy in order to rebuild, then it’s not considered destroying. Hashem is going to rebuild a far bigger and better structure, therefore, It’s not considered destroying, but rather ultimately rebuilding. That’s why Shabbat Chazon is given that name which refers to the destruction of the Bais Hamikdash. There is an explanation of Rebbi Levi Yitchak Barditchov that Chazon also means that we’re shown the third Bais Hamikdash during this time. This means that within the darkness we see the light; within the destruction we see the rebuilding. לקו״ש כט
Because each mitzvah that you do is so important and special, sometimes Hashem will rearrange nature just for you.
This is evident in the story of when the Jewish people retrieved the spoils of the war with Midyan. Hashem commanded an accounting of all the spoils, which came to 840,000 animals, and then to split them. Half should go to the Warriors-half the Jewish people- and then take taxes from each half -each within each category. The Torah keeps repeating the exact numbers again and again. This was an extremely time consuming accounting; splitting and taking off the tax. Hashem made sure that not even one animal should die, in order to have the exact number to be able to do the mitzvah precisely. In other words, for years in advance, Hashem assured that they didn’t buy too much or too little cattle; that there were not too many births or deaths, so that one day when the Jewish people would be granted the spoils, that they should be able to fulfill the mitzvah correctly and accurately.
לקו״ש י״ג-ב
If we see someone doing a good act with the motive, should we discourage them? The story of Pincos tells us although he was being zealot for God the other Shifatim were saying maybe the reason he was the only one to get up and do something was because he inherited from his grandfather Yisro to be cruel, and therefore the Torah tells us that no he inherited from his grandfather Aron, who nature was to make peace between the Jewish people and Hashem therefore, we should never discourage someone from doing a good act because a ultimately it will lead him to do it for the right intentions and as we learn from our story that you never really know what someone’s true intentions are even though it seems that he’s doing it for the wrong intentions. לקו״ש ח
What is a fearless leader? Is it somebody that’s not afraid? Balak was the leader of Moav. He saw the Jewish people wipe out the two kings that were paid to protect him. His fear turned into panic, which he displayed to everybody, causing them to ultimately get wiped out. The leader of the Jewish people, Moshe Rabeinu, was also afraid that the king Og would be protected in the merit of Avraham Avenu. However, he displayed confidence and positivity, and ultimately they won the war. לקו״ש לג-א
What is a true leader? Rashi explains the reason why at certain times when the Jewish people sent messengers to other nations to achieve peace, we credit Moshe Rabainu and other times we credit the Jewish people. Moshe and the Jewish people are interchangeable; they are one. A true leader/Nasie is not one that does things for the public, but rather is someone whose essence is the people. Therefore, everything he does and everything that they have and need comes from the leader. לקו״ש לג
Just as Hashgacha Pratis exists for a Tzadik, where Hashem is involved in every detail of his life, similarly the same is true for an individual who may have drifted away. The only difference is that with a Tzadik it’s revealed and with a drifter who covers his eyes, so to speak, Hashem conceals Hashgacha Pratis so that it might appear that things are being run according to nature. Therefore, occasionally Hashem sends him a reminder that allows him to re-open his eyes and see how Hashem is intimately involved in every detail of his life. This is what Moshe tells Hashem- to only punish Korach and spare everybody else, because the others simply got carried away. This will reveal that Hashem knows what is going on in everyone’s heart and is intimately involved with everyone’s lives-and therefore Hashem spares them. לקו״ש י״ח-ב
The mitzvah of Challah reminds us to recognize that everything we have in our lives comes from Hashem, and therefore, we give Him the first of our sustenance. This juxtaposes the idea of Avoda Zara, which represents someone who believes that there is another power in the world/nature that controls things. When one performs the mitzvah of Challah, that destroys the idea of Avodah Zara. That is why a professional baker who sees all the Hashgacha Pratis involved, in making his business successful and producing this piece of bread, needs a smaller amount of Challah/reminder. Whereas someone baking at home needs a larger piece/reminder. לקו״ש י״ח -ה
Aron HaCohen’s mind is weakened because he’s not part of the inauguration process of the Mishkan. Hashem says “I swear by your life that your lighting the menorah will be even greater”. What really bothered Aron was that it appeared that leaders gather only at a special time to bring gifts and encouragement- meaning that this is only directed for great people that are about to embark on a great service of Hashem. However, his concern was about the Jew that’s not so great or not as involved in serving Hashem. Therefore, Hashem tells him that every time you sincerely reach out to a Jew, you will light his fire and bring all the energy and encouragement as if it’s being inaugurated for the first time. לקו״ש י״ח
The purpose of Matan Torah was to draw down the holiness of Hashem into this physical world. Moshe Rabaynu appears to the Jewish people and he tells them three things. First, that Hashem chooses them as a special nation. Second, that they are ministers in charge of the reality around them; representing serving Hashem through the physical mundane world by harnessing and elevating everything for holiness- the actual purpose of Mathan Torah. The third thing is that they are a holy nation, represented by designating time every day to do Torah and mitzvahs. לקו״ש י״ח
There are three ways to give Tzedakah, corresponding to three approaches to serving Hashem. In the first way it’s about the giver-to train him to be giving. Here we tell the person to give up to 20%. The second level is when somebody approaches you for help. Now it’s about the receiver. Therefore, you must push yourself and give him even more than 20%. The third level, says the Alte Rebbe in Tanya, is that if someone is trying to correct/heal his soul, then he should be willing to give everything away. If you’re willing to give everything for the health of your body, then of course you should be willing to give everything away for the health of your soul. So too it is with serving Hashem. There is the basic level of trying to correct yourself, becoming a better person in a very systematic limited way. There’s a second level where you push yourself to go out of your comfort zone to help somebody else. Finally, there’s a third level where you completely change your life and devote yourself 100% to Hashem. לקו״ש כז
The ultimate reason of being on this world is to make a difference and to change the world. Our Parsha talks about somebody who is struggling with the mitzvah of Shmitah, asking how will he have food to eat if he doesn’t plow? Or somebody being sold as a slave to a non-Jew, questioning if he still has to keep the mitzvahs. Yet the name of the Parsha is Behar-“ mountain”- representing the mountain of Sinai where the Torah- something beyond the world- was given. The truth is that the entire purpose of Torah is to live in a reality where you could fail, yet where Torah gives you the power to overcome. Lag B’Omer is going to be this Sunday and Reb Shimon bar Yochai offers the same message; that although Torah is so important, ultimately it’s about reaching out to somebody else who doesn’t learn yet- to overcome any challenges and to encourage him to learn as well. לקו״ש יז
When the Torah mentions Shulamis Bas Divri, it says that she was not perfect in the area of Tznius, however, all the other women were perfect in that area, and therefore, that’s a praise for the Jewish people. The question arises that since Torah never speaks negatively, even about an unkosher animal, why would the Torah say something negative about her? The answer is that through mentioning her, it brings an extra awareness to the sensitivity of Tznius- which actually turns out to be a praise for her. Regarding Tshuva done out of love, the Alter Rebbi explains that this type of Tshuva is inspired by the distance one feels from G-d due to one’s sins, and the desire to love Him, which actually causes one to then do mitzvos. This ‘about face’ actually transforms all one’s sins to mitzvahs- turning the negative into a positive. לקו״ש לז
The Chazal tell us that nothing in this world was created randomly, and that everything in this world, is created for a reason and a purpose. Based on this, the Bal Shem Tov says that everything we hear and see in this world is there to help us serve Hashem. The Parsha says if you see another Jew in trouble and you could help him you must. The lesson is the very fact that you see another Jew in trouble, whether it’s physically or spiritually is proof that you can help him, otherwise why would Hashem show you this situation? It must be because you have the power and capabilities to help, and therefore you must. לקו״ש לב
What is Emunah? Why is it that in its honor that the Jews were released from Mitzraim? Other nations in the world also acknowledged a God - but with a difference. For them their first reality, is the existence of a world, which then logically assumes a creator that created the world. Their God is a limited one and therefore they always try to explain everything according to nature, unless they’re forced to believe in God when a big miracle occurs. Jews are naturally believers, and therefore they believe in G-d first, and then they become aware of the world. Their belief in G-d is not limited to the world, and therefore has no limitations. This unlimited Emunah is what freed them from all limitations, both spiritual and physical. לקו״ש א
The laws of a Metzora are split into two. First we need a wise man who is proficient with all the laws, to decide if this person is impure. Second, we must have a Cohen to actually proclaim him impure. Although he might not know the laws, but because the Cohen is recognized as someone who blesses the Jewish people with love, and is known as a person of kindness, we are assured that he will be certain before he makes his proclamation. He will certainly question and requisition the wise man to make sure that the person is impure, because he truly feels and understands the consequences. He understands that if the person actually becomes a Metzora that he will be sent out of the community. לקו״ש כז
Moshe Rabbeinu represents truth, which is constant and unwavering -no matter the circumstance. Aharon Hakohen represents kindness, which represents receiving everybody on their level. Everyone is different, and that’s why Moshe Rabbeinu wanted Aharon Hakohen to eat from all the Karbanos on the day of the inauguration of the Mishkan, even though he was in mourning. In a deeper sense, Aaron Hakohen explains to Moshe that as powerful as truth is, the essential purpose of truth is not in the abstract, but since all people cannot be equally holy, each person should connect to it on their own level. לקו״ש י״ז
The word mitzvah comes from the word “Tzav” to command. In addition, it also comes from the word “Tzavsa Vecheebor”, which is defined as connection because it is through the commandments -to fulfill mitzvos- that we achieve a relationship and a connection with Hashem. This is emphasized by the very fact that He commands us even before we actually act upon His command. This applies to every single Jew. Although one might sin, it says that despite anything that may occur, you are still a Jew -and every Jew wants to do what Hashem commands. Occasionally one may gets distracted and that’s why the language that we use is Tzav which means urgency/ with certainty, because Hashem is certain that we are going to do the Mitzvos. לקו״ש ז
Why is it that that when families would donate wood for the Mizbayach it was an even greater celebration than the one for the Karbon itself? The concept of bringing a Karbon is sacrificing oneself and subjugating oneself to Hashem. However, the actual Karbon represents the specific area that you are attempting to improve, thus the laws vary according to each Karbon. However, there is no guarantee that you will change completely. Hence, to prepare for that change, we burn the wood prior to sacrificing all the Karbonas, representing one’s complete subjugation to Hashem. לקו״ש ככ
We finish the book of Shmos with the words “in all their journeys“. Interestingly, ‘journeys’ actually refers to their encampments. The explanation is because it is specifically from the encampment that one could move on to one’s journey. So too in life, there are stages that seem like an encampment, we are not moving anywhere. Then there are stages in our life when we are moving and growing. However, we realize that it is specifically those times when we seem stuck, when we are struggling, which is what help us to journey on and to grow from level to level. לקו״ש ו
The Neshama is like a fire. Just as a fire burns towards the heavens, wanting to be consumed within its source, similarly does the Neshama want to be consumed within its source. However, the avodah/work of lighting the fire of your Neshama is ultimately not about expiring, but about redirecting that energy back into this physical mundane world. So too, in the Bais Hamikdash, when they lit a fire to burn wood, it wasn’t about the three elements that went up in smoke, but rather about the fourth element that stayed and turned into ash- because ultimately it’s about bringing spirituality into the physical world. לקו״ש לו
Being that we are all believers in Hashem- that he created the world and everything in it, and that he recreates constantly and gives us everything we have at every moment- how is it possible for a Jew to sin and rebel against Hashem? The answer is that we forget. Therefore, although Hashem forgives us every time we turn to Him, we must be proactive and put constant reminders in our life to remind us of our relationship with Hashem through strengthening our Torah and mitzvahs. לקו״ש כ״א
The menorah in the Bais Hamikdash wasn’t about bringing in light, but rather about sharing the light of Kedusha-the Schena (Divine presence) to the rest of the world. Therefore, the window structure of the windows in the Bais Hamikdash were narrow from the interior and widened outward, indicative of this idea. Similarly, one of the molded designs on the menorah were cups, as opposed to a barrel, which is about retention. A cup signifies giving to another, pouring out, giving someone a drink to qunche his thirst. This message is perfectly in line with the entire theme of the Bais Hamikdash, especially the menorah. לקו״ש כ״א
The two Parshas of Yisro and Mishpotim represent the two parts of our service to Hashem. First is the idea of Yisro , which connects to Matan Torah, where the Jews experienced an overwhelming and powerful revelation of Hashem. This event represents the idea of Emunah, which although powerful, could remain disconnected and aloof from the individual. Then there is the part of understanding and learning the Torah and about Hashem, which is something that is a more personal relationship and connection with Hashem. As beautiful as Torah learning is, since a human being is naturally biased, ideally one’s learning should follow the fundamental acquisition of unwavering Emunah. לקו״ש טז
Although Torah is similar to other wisdom, it contains something extra and very unique. Torah comes from the word Hora-ah, which means ‘teaching’- since it doesn’t suffice to only remain an idea, but must be acted upon. The reason is because Torah is the wisdom of Hashem, which is truth, and truth rings true throughout. Therefore, when one needs to make a Torah judgment, he must be extremely careful not to have any ulterior motives in seeking the truth. Ultimately all opposing opinions will understand and concur with his conclusion. לקו״ש כ״א
The Jewish people are on a high after so many miracles. Amalak then comes to wage war with them. Moshe Rabaynu sends his student Yehoshua to fight the war while he ascends the mountain to Daven and fast. The Torah tells us that Moshe’s hands became weak, because he wasn’t sufficiently diligent in the mitzvah-since he sent somebody else to fight the war. The lesson learned is that if another Jew is being attacked, whether physically or spiritually, we must help them- not just by learning and davining in their merit, but by actually going out to help them. לקו״ש כ״א
As the Jewish people are getting ready to leave Mitzraim and to be formed into a nation, Hashem tells us to bring a Karbon Pesach- each one in his own home. This signified bringing holiness into each one’s home- which is the mission statement of the Jewish people. Hashem wants a dwelling place in this world, mainly in the Bais Hamikdash, the most holy place in the world. That is why all other Karbon pesachs were sacrificed in the Bais Hamikdash, signifying, that that is the main place of holiness, and that’s where we get our energy of holineess. However, the ultimate purpose is for each of us to bring this holiness into our own homes and into our own lives. לקו״ש כו
The true meaning of Geula reaches beyond the fact that you are physically or spiritually free to learn Torah and perform mitzvos. The focus is not about yourself, but rather that the service reaches beyond that - it is all about Hashem. When the focus is about yourself, a limited being, then that actually limits the service. When the purpose centers around Hashem, an unlimited being, then so does the passion and service reflect that feature of being unlimited in its accomplishments. The passion doesn’t waver when it is about an unwavering and complete truth. לקו״ש לא
The objective of Galus is to reveal the concealment of our Neshama. In Galus most of our mental and emotional capacities aren’t necessarily in sync with Hashem, yet It reveals the core of our Nashama, prompting us even to the point of Mesiras Nefesh, self sacrifice. Similarly with Shemos, a name doesn’t really represent who you are, yet one can even awaken an unconscious, person by calling his name, essentially awakening his core. In addition, the 24th of Teves is also the Alter Rebbe’s Yartzeit. He revealed the essence of Torah - which is Chasidus. The ultimate goal is that the core that is revealed shouldn’t just be revealed at difficult times, but should actually affect the reality in our consciousness day-to-day lives. לקו״ש טז
The importance of self motivation: Yakov Avinu gathers together his sons to bless them, and then wants to reveal to them when Moshiach is coming. However, Hashem prevents him from doing so because revealing when moshiach is coming is what urges and motivates us to fulfill mitzvahs and to serve Hashem. Ideally the Geulah must be completely self-motivated, without any outside forces propelling us to do so. It is only that type of service which will bring a complete and eternal Geulah that will never change. Our service of Hashem has to be the same - a service that will never change ie. even when we’re not being motivated, our service to Hashem should never change. לקו״ש כ
The Jews settle in Goshen, which is in the land of Mitzraim and take ownership over it. This seems conflicting since earlier Hashem had told Avraham that his children would be foreigners in a ‘strange land’ .Therefore, the Torah relates that Goshen is in the land of Mitzraim even though we know that already. This is to teach us that although we are living in Goshen, which is the nicest part of town and living a good life, one should always remember that this is not where we belong. We are still in Mitzraim- which represents Golus. In a deeper sense, the purpose of being foreigners is to elevate the ( hidden and holy) sparks and make the world a better place. We must always remember that this is not where we truly belong; but rather are here only to improve and elevate this world. Only then will we have accomplished the purpose of Golus. לקו״ש טו
When things are tough, we pray to Hashem. However, it is important to realize that even when things are seemingly natural occurrences and we are acting accordingly- just as we should, in truth, we still have to realize that everything is orchestrated by Hashem and we must pray. This is the lesson that Yakov gave the Shfatim before their return, to Mitzraim. Although everything that transpired appeared as natural occurrences,according to nature and although they prepared everything in a natural manner- preparing a present for the king and taking extra money, praying to Hashem was essential. In addition, this is also the miracle of Chanukah. Although it might have seemed like a natural/regular war, in truth, it was a miraculous war - as stated ‘the many in the hands of the few, etc..’ לקו״ש כה
The miracle of Chanuka is so powerful that not only were the Jews victorious over the many and mighty Greeks, but there is more to that victory than meets the eye. Many Jews had assimilated with the Greeks and although many had been forced to assimilate, yet they were still victorious. Seemingly, Hashem made the miracle even for those very few Jews that were openly proud to be Jewish. This powerful lesson teaches us that although observant Jews are the minority of the world and even a minority amongst Jews, many who are not even aware of the basics of Judaism, we should not despair. We too will experience victory - just as in the original Chanuka story. לקו״ש ל
The 19th of Kislev marks the day of liberation for the Alter Rebbe whose life’s mission was to spread the wellsprings of Torah to the outside world. Moreover, the goal was to not only expose the world to the inspiration of the wellsprings, but to actually infuse the world with the wellsprings themselves, thereby breaking all boundaries that exist in Torah, in the Nashama of the Jew, and the world. Each of these three have two parts to them - the external or the more conscious part and the internal part-each being separate and different realities. Chasidus reveals the core and the essence of everything, merging them together, where they both become one reality , revealing G-dliness in the external consciousness of everything we see. לקו״ש טו
It is specifically through Zebulon, the businessman that Yakov‘s home, a home of Torah is established.Hashem desires to have a dwelling place in the lowest of worlds where G-dliness is concealed. By observing Torah and mitzvos in this world- regardless of the many obstacles which present themselves, this, in fact, is what testifies that Torah is eternal. Similarly the eternity of Torah is expressed when someone who is a businessperson is preoccupied with worldly matters and yet still finds time to learn Torah. לקו״ש ל
Yitzchok is getting old and wants to bless his children. He becomes blind. One of the reasons given is so that he should not be able to see, enabling him to bless Yakov rather than Esav. The question arises as to why Hashem didn’t just inform Yitzchok that Esav was a bad person, why make him blind for 57 years? The answer is, that although Yakov had an idea who Esav was, Hashem did not want to speak badly about another Jew. לקו״ש טו
Although hard work often breeds success, true success comes only from Hashem Himself. Torah teaches us that Hashem brought Joseph success. The same happened with Eleazer, Avrohom’s trusted servant. The fact that he was submissive to Avraham brought him tremendous success in his mission to acquire a wife for Yitzchok. We derive from this that through praying to Hashem for success and submitting to Him as well as to the leaders of the generation, we will be granted the true success we seek. לקו״ש כה
There is a difference between a covenant made between two people and one made with G-d. One made between humans is limited and has the ability to change, however, a convenant with G-d, Who is unlimited, remains forever. That is why Hashem commanded of Avrohom to have a Bris Milah for himself and his children, so that they could be entered in a covenant that would last forever. Additionally, that’s why a child receives his bris at only 8 days old - when there is no human involvement but a covenant only from G-d. לקו״ש כה
Hashem gives the land of Eretz Yisrael to Avraham Avenu for him and his children, as a gift and inheritance forever; thus the Jews make the land Eretz Hakodesh, a holy land. This happened twice before. Once when the Jews entered the land, the first time- by conquering it . The second time by repossessing the land. This represents two ways of serving Hashem. The first is compared to the service of a Tzadik-overwhelming the darkness- but then there is no guarantee that the holiness will be permanent. The second way is like a Bal Tshuvah, working with the darkness, elevating it and returning it to Hashem. With that type of service the holiness will remain. לקו״ש טו
Noach didn’t pray for salvation for his generation because he felt that he didn’t have the merit of our forefathers to depend on. It is significant to derive a lesson from this, to pray for our fellow Jews, regardless of the circumstances. Even if sometimes you may attempt to reach out to uplift them, and inspire them, yet they are just not connecting, we shouldn’t give up; but rather pray to Hashem to remove the obstacles that are preventing them from becoming uplifted and inspired. לקו״ש כה
Israel belongs to the Jews. G-d created the world, and he gave it (Israel) to the Jewish people. In our personal lives, there are two ways to serve Hashem. The more elevated way is through learning Torah and doing Mitzvahs. The second is by utilizing the mundane parts of our life- such as eating, sleeping and working - to serve Hashem - thus transforming the material world into a spiritual one. Although the first level might be considered a higher one, however, as far as accomplishing the purpose of creation-that Hashem has a dwelling place- not in the spiritual realm but-rather in the most mundane physical worlds, that is better accomplished with the second approach. לקו״ש כ
There are two ways to serve Hashem. One way is to set aside times to serve Him- you learn, do Mitzvos here and there, but the rest of the day is for yourself. The second way is when I am connected and conscious of Him when I am learning, Davening, or even just going about my day while realizing the Hashgacha in everything; that everything that I see or person that I meet or place that I go to is for a reason and a purpose to serve Him. That is why we call this Yom Tov Sukos, because the Sukah represents being completely surrounded by the Mitzvah while additionally has the quality of being a Mitzvah that is there 24 seven. לקו״ש ב
We connect to Hashem through Torah and Mitzvos, creating an energy flow between our Neshama and Hashem. With each individual Mitzvah, a different connection is established. When one of those connections is damaged, we must do Teshuva - reaching a deeper part of our Neshama that’s beyond damage to correct the areas that have been affected. When that is complete, we then reach an even deeper level of Teshuva that is not about correcting that which was wrong, but access a deeper part of our Neshama, thus creating a deeper connection to Hashem. It is said that during the 10 days of Teshuva. Hashem is very near to us, and therefore, we are able to access the higher level of Teshuva, even without the lower level, thus creating an instant deep connection to Hashem. לקו״ש יד
Hashem values the contribution and hard work of man, to make the world a better place. Every year on Rosh Hashanah, when we blow the shofar, we draw down all the energies and revelations that we need for that year. However, this year the first day is going to be Shabbos and we don’t blow the shofar, however, the holiness of Shabbos accomplishes everything that needs to be accomplished. Then, on the second day we go ahead and blow the shofar. This demonstrates that although shabbos accomplished everything the first day from above, the person, the human contribution is what is still needed on the second day. לקו״ש יט
Although Hashem already made a covenant with the Jewish people by Matan Torah, 40 years later, He makes another one, as they’re about to enter the land of Eretz Yisroel. The first time He made it just with their soul, and that was enough to sustain them, however, the second time it was also with their body. This was because they were about to embark on a new life, where they would have to deal with realities of this physical world. In addition, that day was Rosh Hashanah, a day that we commemorate two things; firstly, the creation of man which was the purpose of the world, and second, the creation of the world itself. Ultimately man has to work on, not just himself, but also finding G-dliness and goodness in the world itself. לקו״ש כד
There are two parts to our “Parnasah“, our sustenance. The first is called “Geshamim” (rain), which represents the blessing of Hashem from above. The second is called, Parnasah (livelihood) which represents our participation and work. In the Gemara it states that even the key to Parnasah, our participation, comes from Hashem; because even with our participation, we should recognize that in actuality , everything is a blessing from Hashem, and that we only create the vessels to receive those blessings. לקו׳ש כד
When we build a new home, we must put a railing on the roof for protection. In our day-to-day life. This represents each one of us is commissioned to building a new reality around ourselves, something that was never there before to change ourselves, and those around us, in order to do this properly we must build a railing of protection around our haughtiness and our pride. It is only then that we will be able to grow properly, be healthy and to be able to influence others. לקו״ש כד
There are two parts to giving Tzedakah. One is the physical action of helping and giving the poor, the other is the attitude behind it to give with an open mind and a open heart, both are referenced in this weeks Parsha in two different Psukim. In a deeper sense they reference two types of Jews one jew gives because Hashem will give him back, another gives with no motive only because he opened his mind and heart opening his soul that’s called unlimited giving. לקו”ש לד
When our relationship with Hashem is in a way that we keep the ‘Eikev’ Mitzvahs, seemingly the less important Mitzvahs, with the same commitment and with the same passion as the ‘Rosh’ Mitzvahs, the more important Mitzvahs , that displays a very deep relationship with Hashem. The word Mitzvah is etymologically derived from the word tzavsa (connection). Therefore there is no difference between a seemingly big or small mitzvah; rather it is all about connecting and having a relationship with Hashem, one that is much deeper than understanding. Therefore, it makes no difference how big or small the Mitzvah is. This warrants the same response from Hashem; one where He takes care of us and protects us (although we are as ‘a sheep among 70 wolves’) in ways beyond logic. לקו״ש יט
Describing the power of the voice (sounds)of Matan Torah, the Medrash says that the voice was so powerful that it had no echo. Normally sound travels until it hits an object that blocks it, and then it bounces back. However, at Matan Torah it was similar to the time of Moshiach where the physical and spiritual merge together, thus there was no physical item to block the words of Hashem. Rather,it absorbed it, and they became one. Being that Matan Torah was given to every individual ,we too have the power to take the holiness of Torah and have it absorb every part of our life. לקו״ש ד
There was a unique power that the Jewish people possessed in order to be able to conquer the two kingdoms of Sichon and Og. Those kingdoms were extremely powerful nations. In addition, they had the power of unity. However, the power of unity that the Jewish people displayed was far greater than the unity of the kingdoms of Sichon and Og. Those kingdoms were comprised of individuals who united only for a common cause. However, the Jewish people are essentially one; creating a much greater power and thus able to overcome the mighty kingdoms of Sichon and Og. לקו״ש כט
Life is not just about the destinations, but is primarily about the Journey - where we don’t stay stuck in one place doing the same thing all the time, but rather are constantly growing in a major way. Even when we reach our destination, we know that ultimately we must move on. Even more than the journey itself, sometimes we are able to completely disconnect ourselves from all the past limitations, it is this tremendous leap foward that identifies a real journey. Life is ultimately one big journey, as is the entire Golus. This means that even the tough times are all part of the journey, until we reach the ultimate destination - the coming of the Moshiach לקו״ש כג
It is a time of crisis or a dire situation. There are many people present who are doing nothing to assist . At such a time, don’t think to yourself that if the great, capable or smart individuals are doing nothing , then who am I to act? In this week’s Parsha we learn that in actuality, this may be the very reason why you’re in this situation and nobody else is doing anything; it is so that you are the one who should get up and lead. Sometimes there’s a powerful spark or energy within us that we’re not even aware of until we act and make the difference. We learn this from Pinchas, who stepped forward when the Jewish people were in a serious crisis. It was Pinchus who approached the Jewish leaders and inquired of them what should be done. No one acted. Although he was a simple person, he rose up, led and saved many. לקו״ש ב
The Para Aduma was specifically connected to Moshe Rabbeinu. The ashes of his para was mixed into the other ashes and only he received the reasoning behind this mitzvah. The Chazal say that the Para Aduma forgives for the Eigel. Since the Eigel brought death to the world and the para removes the idea of death, it therefore purifies somebody who touched a dead person. Being that Moshe represents the idea of the eternal , therefore, it is he who has the power, through the Para Aduma, to remove the concept of death in this world. Since being connected to Hashem is true life, Moshe’s eternal bond with Hashem brought him eternal life and that idea to the world. לקו״ש לג
As Moshe is walking towards the tent of Korach and his people to inform everybody standing around to move away as Hashem is about to wipe out Korach. It says that when Moshe walked towards Korach he made sure to carry himself with royalty causing the elders who saw him to all follow along creating a big entourage, he did it in order that maybe this would awaken an awe and humility within Korach and his people that they would do Teshuva, although it was already past the last moment, and he tried many times before to make peace with Korach. This teaches us how much we must go out of our way as much as possible to help out someone else. לקו״ש כח
Just like by Naaseh V'nishma, as important as the Nishma is to understand what you’re doing and that it should makes sense to you, however it must be based purely on the Naaseh following exactly as you’re told,so when Moshe sent spies, even though he wanted them to use their own mind in searching the land the idea of Naaseh, but at the end they deviated from their shlichus , and they completely relied on their own mind and came up with their own conclusion,that we can’t go into the land, And being that a person sees things subjectively therefore it’s never really purely true, only someone like Moshe is able to perceive things in a way that is purely true,and therefore it must always be based on Moshe. לקו״ש כג
What is the real meaning of the very powerful saying “it’s never too late“ . It is not only all of the things we feel that were missed opportunities that we can make up for them and do it now. It is also those opportunities that maybe we feel are not so important to us, like to help somebody that at that moment, we’re not really in the mood to help. We should recognize and realize maybe that’s the reason why our Nashama was sent down to this world to help that individual, and the lesson is that it’s not late to do those opportunities, like the holy Bal Shemtov says that the Nashama comes down for 70-80 years just to help out another Jew. לקו״ש י״ח
Just like we have 613 limbs that draw energy,s o too we have 613 Mitzvos that are spiritual limbs that draw the energy of the Nashama, and when we lack in doing a Mitzvah then that limb becomes weak and we must regenerate energy from the essence of the Nashama through doing Teshuvah, and realizing what we did, and that we must stop our ways and reconnect to Hashem, Being that it has to be completely authentic and independent. Therefore there are those that say that to do Teshuvah is not a Mitzvah so you shouldn’t have any outside commandments pushing you to do it , it should be totally independent,however ultimately you must bring this energy back into your daily life and bring a new energy in your performance of Mitzvos. לקו״ש לח
One of the major accomplishments of Shavuot was Hashem called us a kingdom of priests. What does it mean to be a king? That you are aloof from the rest of the nation and you don’t have to work, and that you are provided with everything. So too, Hashem gave us the Torah and he lifted us above all the other nations, and beyond the whole system of nature, and therefore when a Jew does Torah and Mitzvahs, he has no worries, and Hashem provides him with everything he needs, and the leader of every generation who has characteristics of a King helps us reveal the king within us. Moshie, David, and the Bal Shem Tov who are all connected to Shavuot where able to reveal that in their generation. לקו״ש י״ח
We need you. When Hashem counts Jewish people, it’s to show his love for us and that deep down we’re all the same, special and holy. However in this weeks, Parsha, we counted the Jews separately according to their Shevet focusing more on the individual and unique service to Hashem, how each Shevet was unique in their way of serving Hashem. If we are focusing on the unique service that everyone has to Hashem, why is everybody counted equally ? One who serves hashem on a much higher level should be counted as more. The answer is because each individual way of serving Hashem is equally important as the other one, as far as creating the Jewish people,because to create the Jewish people as a whole, we need all the different parts, large or small that make up the entity called the Jewish people just as a healthy body needs all the different parts to make up a healthy body. לקו״ש כג
How can we both be strong and bold overcoming our challenges, a real mountain, yet at the same time be submissive and given over to Hashem . Regardless if we understand His Mitzvos or not, this is the name of our two Parshas בהר בחקתי. The idea is that true submission to Hashem is not that you have to fight and force yourself to do what He wants, but that you search for the truth and want to connect to the truth and that becomes your whole reality therefore your strength and boldness is not yours your own ego, but that of Hashem. לקו״ש כב
We must train ourselves that everything we have, any success we have is all from Hashem. That is the reason why we are not allowed to eat the new harvest until we bring the first of the harvest as a Karbon to Hashem. It’s actually a two stage process, the first being prohibited from eating the new harvest until we bring the first as a Karbon training ourselves to recognize that everything is from Hashem, and the second is to actually bring the the first of the harvest to hashem which is working on ourselves to give our first and best to Hashem. לקו״ש יז
A Jew is a Jew, no matter how he behaves because his bond with Hashem is like a son, that no matter what he’ll do he’ll always be a son however, when we come down to this world, our relationship with Hashem must be through Torah and Mitzvos, This bond is expressed primarily with the Mitzvahs of loving your fellow Jew as yourself, the only way to be able to do that properly is by being able to look at a Jew how he is in his source, which is one with Hashem and truly his brother.
The meaning of punishment is not to hurt somebody, but the cleanse him, and give him time to reevaluate his life and to start a new, just like the Metzora who speaks Lashan Hara, where originally his house gets afflicted if he doesn’t get the message, then his clothing, and eventually himself where he gets sent out of the community, giving him time to reflect, and think about his life, reevaluate it, and start a new. לקו״ש כב
You can only really shine when you make someone else shine. The light of the menorah is compared to Torah, which has to be constant like Torah, a person might think just sitting and learning Torah by myself that’s enough to connect me to Hashem and I don’t have to deal with the rest of the world, or with other people,however, the light of the menorah can only be taken from somewhere else from the Mizbeach and only the one that’s on the outside because it is specifically through lighting up the outside world and helping other people that our Torah could really shine. לקו״ש יז
What is a Karbon? every Jew can connect with Hashem through Torah and Mitzvahs and when he does a sin, he sever the connection. It is through a Karbon that we reveal a deeper connection that is higher than Torah and Mitzvahs as being Hashem‘s children. Why is it that it’s specifically through a physical action of Karbonos we access such a deep relationship? It is being that through a physical action that might seem similar to anybody else as opposed to a specific behavior that is exclusively us, yet he choices our action ultimately represents the ultimate connection that he choices us. לקו״ש כב
On the one hand we’re told that were part of a collective whole the Jewish people,yet on the other hand, we’re told that every person is a world for himself,which one is it and can they coexist? This weeks Parsha tells us just like building of the Mishkan, that a bunch of parts and vessels that came together to make one holy Mishkan for Hashem to dwell in, but yet every part of the Mishkan had their specific job and holiness, so to the Jewish people at the core we’re all one essence, sons of Hashem however, it expresses itself in many different ways, in the different ways we serve hashem,so in reality when we serve the collective whole we’re really contributing to our own individual service, and then, when we’re doing our own service in essence it’s all part of the collective whole. לקו״ש כ״א
We wash our hands in the morning, purifying ourselves, preparing ourselves to Daven to Hashem just like the Kohen did in the times of the Bais Hamikdash, however in a deeper sense, we wash our hands to bring down purity, represented by the purity of a Jewish Modeh Ani in the morning, which is thanking Hashem, that although I gave you a tired, exhausted body you gave me back a whole new fresh body so I can serve you,so we wash your hands so we can bring this holiness and service of Hashem into action. לקו״ש לא
Haman’s decree to wipe out every single Jewish man woman and child was because he was rich and powerful with a big ego. He could not handle that Mordechai did not bow down to him, and he realized it wasn’t because Mordechai was such a big and powerful man and that’s why he’s not bowing down to him ,it’s because he had a Pintele Yid, that would never bow down to anything besides Hashem,and just by eliminating Mordechai wouldn’t help this problem,because every single Jew has this pintele yid , and the only way to deal with his ego would be to wipe them all out. It is when Mordechai met three Jewish children coming home from Yeshiva learning about Emunah that he knew that the Pintele yid is still alive and strong and a decree would be notified. לקו״ש כ״א
Hashem‘s desire to have a home in this world Bais Hamikdash, is expressed in three ways. Firstly, through learning His Torah, which is the foundation of everything,second is through Davening, bringing your mind and heart closer to him, and thirdly, through doing Mitzvahs where we transform the physical object to holiness, although the first two feels more holy, it is ultimately the third way where the physical and mundane is transformed into holiness that Gods desire is expressed the most perfect way. לקו״ש טו
The reason why the laws of a Jewish servant is the first mitzvah mentioned, after the giving of the Torah although we know that the Jewish people were very wealthy than, and nobody was selling themselves as servants, is because it represents in a spiritual sense what Matan Torah is about, refining and transforming the physical materialistic world, and that is what a Jewish servant represents somebody who has Jewish interest and Jewish desires, however still struggling a little bit with his animalistic soul and he works with himself to transform himself and those around him to be better people. לקו״ש טז
There are two perspectives,Moshe’s perspective that when the people are around him, he uplifts them to his level where they see. Torah as if it’s real,and therefore there aren’t any small little personal issues, and so, Moshe could teach them Torah and deal with everything himself . Then there is Yisro’s perspective where he perceives people, not in Moshe’s world but in their own world, where there is issues to deal with, and litigation, and therefore you must set up a court system that will deal with all the petty issues and Moshe will only teach them Torah and deal with the big issues. לקו״ש טז
How is it at one of the greatest times by Krias Yam Suf, when even a toddler saw God, where they so busy collecting the gold and silver of the Egyptians and Moshe had to force them away. The answer is it is because they felt God‘s presence,they felt it so necessary to keep his mitzvah of cleaning out the Egyptian‘s from all their gold and silver, and bringing it to the Jewish people so they can elevate it,build a Bais Hamikdush and do good deeds with it, we learn from here that when we do a mitzvah, we must do it with everything we got,we got to give it our all to the extent when it’s time to do a different mitzvah, we literally have to tear ourselves a way to do the next thing,and then when we do the next thing we should do it with the same energy. לקו״ש כ״א
There are two types of Jews. There is a Jew that is like “Poor man’s bread” which is Matzah made out of flour and water, which is tasteless, Representing someone who struggles with wanting to do the right thing and serving Hashem, and therefore it’s not always so enjoyable, then there is the Jew that is like “Rich mans bread” which is made with juice, which is more tasty, representing someone who doesn’t struggle and has a more enjoyable relationship with Hashem, although most of us go under the first category, we still could incorporate a little bit of the “Rich man’s bread” type of service into our day-to-day life. לקו״ש טז
How is it possible that Moshe Rabenu the greatest of people should question Hashem?Hashem , why did it get worse for the Jewish people? The answer is that the Jews left Mitzraim in the merit of their belief in Hashem and that needed to be cultivated and brought out especially those who were struggling with their Emunah , and had questions. So , it is Moshe Rabeinu, the leader of the generation, the faithful shepherd that helps him cultivate and bring out Emunah by questioning and asking Hashem, although on his level, he was questioning it in a much deeper way to understand Hashem and get closer to him, but he framed it this way so even the person who is actually questioning and struggling, should be included and helped, to bring out and cultivate his belief in Hashem לקו״ש טז
The purpose of this world is to bring down holiness by removing and ultimately elevating materialism which is done in three stages. First, to remove the materialism to allow the holiness to come down. Second , is to engage in materialism and ultimately to use it as a vessel to bring down holiness. And the third ultimately to transform, the materialism itself. Moshe Rabenu, Avrohom Avenu and Moshiach all used the same donkey, which represents materialism, however, they each dealt with materialism in a different way, representing the three ways to bring down holiness. לקו״ש לא
Yosef expresses his feelings about going down to Mitzrayim in two ways and by naming his two sons, Menashe, and Ephraim . The oldest son, represents his feeling of not wanting ever to forget his father’s home where he comes from, and not to get affected by the society around him. Ephraim represents a gratitude and thankfulness of his multiplying and growing, despite his difficulties, therefore, Menasha was the oldest, because that is the first feeling you have to have however, Yakov mainly blesses Ephraim, because that is the ultimate purpose in this world is to grow despite the difficulties. לקו״ש טו
Usually when you want to influence somebody you first strategize with people, you analyze how to deal with the situation and the person and then you try to influence them in a very quiet, smooth way. However, when it’s painful and it hurts, you scream out, usually affecting the other person in a positive way who will help you, realizing that you’re talking from the heart and it’s not about money or fame, that is why Yehuda when he approached Yosef, he spoke very strong words because he was talking out of pain and therefore influenced the outcome to be positive. לקו״ש כ
Lights can be used for multiple reasons. For honor, like in a Shul, for Shabbos candles, candles of the Bais Hamikdash and the candles of the Chanukah Menorah. However, there is a difference, the Shabbos, candles and candles of the Bais Hamikdush are there for a reason to bring peace in the home, and to show that Hashem rests there. However , the candles of the Chanukah Menorah is the light for itself, representing the essential bonds of a Jew and Hashem that’s beyond logic, and that the Greeks could not handle fighting against it, triggering a response from the Jews, in the same way beyond logic, the few against the many the weak against the strong. לקו״ש ג
Success is not necessarily hard work. It’s a gift from Hashem called Mazal. It can express itself in two ways. One where everything you do your successful, and therefore people attribute the success to you. Another way, is where you’re so wildly successful the people realize it’s only from Hashem. The reason for this success is because you make a Kali , vessel to receive these blessings. The less your ego is involved the more the blessing. Joseph, first working as a servant by Potiphar accomplished a lot, and was very successful and therefore people attributed his success to him , however, later, when he was put in prison where they crush your individuality, his success then was only attributed to Hashem. לקו״ש כה
Are our challenges real? Yakov tells the people of Shchem if you want to marry Dina, you must remove idols from within you,which means mentally removing the idea of a foreign God from your head, because it’s all just in the head it’s not real that a piece of wood could be a God. So too, all obstacles toward the mitzvahs are not real because the only true reality is really Hashem, so why does He make it seem like there are obstacles it’s whole purpose is only to be like a steppingstone to uplift you to be much better. לקו״ש ל
Yakov’s possessions were mainly sheep. He traded in some for bulls and donkeys, because at his core he was submissive as a sheep. His ego was completely submitted to the ultimate truth and power, Hashem, and therefore if he had an adversary and needed to fight them, he would stand up forcefully and strongly like a bull and a donkey to fight his enemy however he knew he wasn’t fighting from his ego, but from his complete submissiveness to the ultimate power, Hashem. לקו״ש טו
Just like Hashem told Yitzchok his true place is Eretz Israel, so too, must we all know that are true place is Eretz Israel. In addition we learn from the Avos how to live our lives from Avrohom Avinu we learn that even those that sit and learn, should also go out into the world, reach out and inspire others, and from Yitzchok we learn that even if you one that spends your time going out reaching out and inspiring others you must set aside, time to sit and study Torah. לקו”ש כה
Although Rivkah was very kind,Yitzchok still wasn’t sure that she should be his wife, he wanted to make sure that she would be as righteous as his mother Sarah,when he brought her into his tent and she lit Shabbos candles like his mother that miraculously lasted for the full week, and had a blessing in her dough like his mother, and a cloud descended on the tent like his mother he knew she was the right one.We learn from here and even young girls should light Shabbos candles and that they have the power to bring light and warmth into the Jewish home throughout the week. לקו״ש טו
There are two reasons why somebody would be kind, one out of greatness and power and wealth, where he has the feeling that he would like to share a little bit, there he takes most for himself and gives away a little bit, there is another kind of kindness which comes from humility, where he feels everybody else is entitled, so he takes a little bit for himself and gives away the rest even to somebody that’s very simple, and he’s willing to put himself in danger for that, that was the kindness of a Avrohom Avinu, therefore meriting the two Mitzvahs of the ashes of the Para Aduma and the dirt of the Sota, both representing kindness from humility. לקו״ש כה
Being that Hashem is the ultimate good, that is why He makes it our nature that we are only satisfied to get what we need through toil and hard work, and not wanting to get things for free “bread of shame” . It is because of that we should not only be the ultimate created being, but we should be similar to the creator a partner with Him, which contributes to this world . We do this with action , working in the proper way we do this verbally , especially through prayer, and ultimately through the toiling and working hard studying the Torah which is one with Hashem, merging it together with us becoming the ultimate partner with the Creator Hashem. לקו״ש טו
A true leader: although Noah was a very righteous man and a leader of his generation, he tried to inspire his generation to become better people by building a Teva for 120 years. However , it was more about doing the right thing , it wasn’t that important to him that they actually change and become better people. As opposed to Moshe Rabenu who cared deeply about his people, and even when they misbehaved and sinned and Hashem wanted to wipe them out, he said if you wipe them out you have to wipe me out, because we’re one and he really wanted them to change, we too today as a people have the capacity to care about somebody else that deeply. לקו״ש טו
Torah is a book of guides showing us the way to live, so why does it start with a history lesson of Hashem creating the world it should start with the first mitzvah? The answer is that not only should we just do mitzvahs but also all the other parts of our life should be infused with godliness, being that he created the world and everything in it for a purpose and a meaning, and even if somebody fails and gets caught up in the world, the message here is that there’s godly spark everywhere and no matter where you are you can always start all over again. לקו״ש כ
The ultimate happiness is when the cause to the happiness is way beyond your imagination completely unlimited. The same as with your relationship with Hashem. You could serve Him based on who you are your intellect , your emotions and therefore the effect will be the same. It will be a Limited relationship as opposed to if you go beyond who you are beyond your limitations and you submit yourself to hashem then your relationship will also be unlimited, And that’s how Hashem created the world imperfect so everything could grow and go beyond who they think they are to make the world perfect. לקו״ש ד
Although celebrating with Wine can be a Mitzvah, there is a human element of happiness that comes as a result of drinking wine therefore somewhat limiting its happiness, as opposed to water that doesn’t naturally result in happiness, which they would draw for the Mizbeach on Sukkus . Hashem commanded to do so in happiness, therefore the happiness then is only divine. In addition we draw all the energies and light from Rosh Hashanah and Yom Kippur on Sukkus through happiness where we surround ourselves with it because everything we do is in the Sukka and then we internalize it and bring it to the heart with a Lulav and Esrog. לקו״ש כד
The reason why on Rosh Hashanah When we are coronating the king and submitting ourselves to him that we ask for all our personal needs is because we don’t want it for ourselves. We want it to be able to have a good life so we could serve Hashem and even though we don’t consciously feel that is the reason but subconsciously that is why our Neshama wants it so we should have energy and a clear mind to serve Hashem. לקו”ש יט
Although one might feel like we are a very weak and small nation, when Moshe entered the Jewish people into a covenant and oath together with Hashem it was for all the people than and for all future generations bonding them together above time and space and therefore when we learn Torah and do mitzvahs we’re bonding ourselves with all generations making us a very big and powerful and beautiful nation. לקו״ש יט
Being thankful: That is why Hashem commanded us to give the first of our produce as a gift to Him, to thank him for all the good. There are some opinions that say the obligation was as soon as they entered Erez Israel and some say after 14 years . Regardless, we could learn to be thankful both ways , the first way naturally ingrained right away as soon as you wake up in the morning we thank Hashem in addition throughout the process of the day as we Daven and contemplate all the goodness and then think of him.
If we must pay a day worker before the sun goes down why doesn’t Hashem pay us a reward every day especially the Rabbis say the ultimate payment will be when Moshiach comes? The answer is we’re not just employees but partners with Hashem. In order to change the world and make it a better place which will be realized when Moshiach comes that will be Hashem’s profit, and our profit will be seeing everything we accomplished However while we’re doing the work until we get there Hashem takes care of everything we need. לקו״ש כט
When it comes to judging somebody else you have to really understand where they’re coming from and their struggles that is why a judge from Eretz Israel cannot judge a case outside of Eretz Israel because they don’t understand their struggles. However when comes to growing yourself,as important as it is to recognize the past, more important is to put yourself in a healthy mental space for the future,making positive resolutions to change your life only then can you really grow and be protected . It’s called an Eretz Israel mindset that is why the Orei Miklot Was only in Eretz Israel. לקו״ש ב
This Shabbos is Shabbos Tisha Bav Shabbos Chazon. The holy Bardichever says that Hashem shows us the third Bais Hamikdush on this Shabbos from afar. Usually we could see things that get us inspired but it’s limited based on our capacity and how we perceive things . Then we can be shown things from Hashem that will inspire us showing us things in a whole new dimension that will cause us to mend our ways for good and to merit the third Bais Hamikdush. לקו״ש לט
The ultimate journey is when we feel like a stick dry and hard and disconnected from our source in a dark difficult place yet we stay strong and realize it’s all part of our journey towards Eretz Yisroel reaching higher and higher with every struggle and not only our nashama staying strong But actually affecting our bodies and animalistic soul and the world around us that doesn’t want holiness, spirituality or light that they too should change and want to be connected. לקו״ש י״ח
There’s two ways how to get inspired. One from the outside although it might be very powerful full of light positivity and inspiration, It will make us do good things, However , the moment the inspiration is gone it’s basically over . That was Moshe Rabenu he gave us the Torah and yet a few days later we serve the Agel. The hero of our Parsha , Pinchas was able to inspire us from within to be better people and although less inspiring had a lasting effect. לקו״ש י״ח
The power of love is that much greater than the power of hate. Although Bilam tried to create hate between the Jewish people and Hashem by mentioning their sins In order that he can curse them , Hashem said that Avraham Avenu preempted you with love. That , he inherited to his kids and that is their true identity causing the cursing to turn into blessings. לקו״ש כח
A Nassi , Is a faithful shepherd which is even more than a regular tzadik because he makes sure that his flock has whatever it needs whether he’s around or not. Moshe was Nassi. Therefore he always made sure the Jews had whatever they need, and like it says in the Zohar there’s an extension of Moshe in every generation. לקו״ש י״ח
True peace: It’s like the saying good boundaries make good neighbors, it’s only through respecting someone else’s space do you have true peace, and only then can you each contribute to each other where you ultimately realize you’re all part of one big picture completing each other, and that was Korach’s mistake when he wanted everybody to be equal. לקו״ש י״ח
Going into Israel the Jews had a new task. A new way of life , to live a physical materialistic life but stay true to the spiritual life. Not only that but be able to uplift and find the positive in the materialism and utilize it for spirituality and for good. לקו״ש כח
What is true leadership? To inspire , uplift and guide, yes but much more. It’s to care so much for your people that you’re willing to give away something so important. The Jews only celebrated the Karbon Pesach once in the desert,Moshe didn’t request from Hashem to be able to celebrate it more just not to make the Jewish people look bad that they didn’t request it. לקו״ש כג
The Torah was given not to refine the soul but to refine the body. That is why we celebrate Shabbos and Yom Tov with eating and drinking so the physical body should celebrate Hashem. If you have pain from eating normally you’re allowed to fast, however not on Shavuot because then the essence of Hashem was expressed and revealed everywhere in the world and therefore there cannot be any area where we have pain and cannot celebrate Hashem. לקו״ש כג
To really labor and toil in Torah Is a lot of hard work. It’s like engraving your thoughts down which is more labor intense than just writing it down. It is similar to Mitzvahs that are beyond logic that are called Chukah which means engraving Because they’re so much harder to do and that will cause the Torah to be ingrained in your heart. לקו״ש יז
Although you might see someone doing something bad judge them in a positive light. By talking about someone’s positive qualities you will help them develop it and that will overwhelm the negativity. In truth you really can’t judge someone else until you’re in his place and the fact that he’s in that position shows that he has tremendous powers to overcome it. לקו״ש כז
Hashem wants us to make Him present and relevant in every part of our lives. That is why the Bal Shem Tov would ask people how they are doing to hear them praise Hashem. That is also why by the fruit tree the fifth year Hashem gives such big blessings being that we’re not allowed to eat it the previous years. The purpose is we should recognize that it’s not that we were so successful on our own it’s because we listened to Hashem and that He gave us his blessing.
לקו״ש ז
After Aron‘s children passed away in total spiritual ecstasy the Torah gives us two warnings representing two types of Jews. One, don’t go intoxicated into the bais hamikdosh – representing a Jew that learns Torah not to get drunk and expire in holiness. The second warning is not to go into the holy of holys only on Yom Kippur representing a Jew that wants to disconnect from this world because of how low and challenging it is , we tell them that you must engage in this world and you can’t live a Yom Kippur life the whole year round Yom Kippur is only once a year. לקו״ש כז
Concluding means coming to an end where everything materializes in it’s ultimate fashion so Acheron Shel Pesach concluding the Pesach which represents the Geulas Mitzraim the first redemption with Moshe rabenu will conclude with the ultimate redemption with Moshiach . That is why the Haftorah is all about Moshiach and also the Bal Shem Tov established to make a third meal at the end of Pesach and said that there is a shine of Moshiach on that day. לקו״ש כב
True freedom! There’s an expression everything is in the mind. Sometimes with the lack of knowledge we feel stuck and in prison just like in the Neshama within us that’s full of life and energy. Sometimes you’re not even aware of it and Hashem says all I need is for you to be aware of your lack of knowledge to be hungry for a relationship with me and I will feed you with a mental strength and health capacity to have a connection. And then we will truly be free. לקו״ש ג
The unity of the Jewish people is very powerful where one can bring the Karbun for another Jew and cause his atonement even if your poor and that person is wealthy. It is because we are like one body. Even deeper when you take upon yourself the Karbun of a wealthy man even if you’re poor we consider as if you’re wealthy and we give you the power to fulfill your obligation.
Humans have two qualities. One that is given to them from God , born talented smart and good. One that is self achieved when you work on yourself to be better. We are created with both of these qualities. The Neshama , a gift from God and a coarse body, an animalistic soul capable of going against Hashem. Capable of being lower than an animal, however we have the capability of taking this vulnerable person and rising to the greatest Hights. לקו״ש ז
We are required to do two opposites, to be fully engaged present with our full self, when it comes to learning Torah, however at certain times we have to have the ultimate humility, for example when it comes to davening, asking a Halacha or a way of serving Hashem regardless how great you are, that was the error of Nadav and Avihu they were on such a high level and yet did an unauthorized service in front of Moshe. לקו״ש יב
The Reaffirming on Purim of our connection to Hashem from Matan Torah, where we connected to something much greater than The Reaffirming on Purim of our connection to Hashem from Matan Torah, where we connected to something much greater then our self’s, The Reaffirming on Purim of our connection to Hashem from Matan Torah, where we connected to something much greater then ourselves is expressed on Purim by being greater then ourselves where we can only truly be happy by seeking out someone else to make happy. לקו״ש לא
Being generous is part of our DNA, it is who we are. It comes from the tremendous love Hashem has for us, it’s the purpose and intention behind all the Karbanos to donate and become close to Hashem. The reason the Torah doesn't even have to mention it, being that it is so part of who we are, and we just reveal it through bringing a Karbon. לקו״ש יז
Why does the Torah finish off the Parsha about the cloud ( Schinah ) leaving the Mishkan every time they traveled ? It seems to be the opposite of the whole Parsha, which discusses the building the Mishkan, so that the Schinah can rest amongst the Jews. The answer is it is specifically when you don’t see the cloud resting amongst you, and yet you still know Hashem is there that is the ultimate connection. לקו״ש טז
Although the Jews were commanded just to make the tapestries from goats wool, some women that were talented to spin the wool while still on the goats back did so, because it produced a better tapestry, understanding that that’s the reason Hashem blessed them with that talent. In addition they cut off the wool and made the tapestry as a cover before building the walls, so not to cause discomfort even to an animal. לקו״ש טז
Why was Hashem Happy that Moshe broke the Luchos? And why did they keep the broken pieces in the Aron? It is because in order to properly learn Torah and reach its unlimited core, we must be Full Luchos and Broken Luchos. We must use our full personality , our head and at the same time be vulnerable non judgmental broken not limited by our ego. לקו״ש כו
Two kinds of Jews, the apple Jew representing the perfect Jew serving Hashem calmly and quietly, and the pomegranate Jew empty and far struggling passionately trying to connect, therefore the Cohen Gadol who needs to represent all Jewish wore pomegranate shapes and robe on the bottom of his robe. לקו״ש טז
We first tell the Jews to donate and only after we tell them that it’s to build the Mishkan, stressing the importance of giving, the human contribution, capable of building a beautiful home for Hashem, and in the desert a dark barren uninhabited place, it is specifically there that the Mishkan is built, teaching us that regardless your situation you too can build a beautiful place for Hashem. לקו״ש כ״א
What drives me every day, is it to enjoy life and take what I can, but willing to pay for it with Torah and Mitzvahs, like someone renting an object to enjoy, but is willing to pay for it. Or do I realize I’m here to be a watchman in Hashem’s world to watch it and protect it through Torah and Mitzvahs and appreciate that He provides me with whatever is necessary to do it. לקו״ש לא
Although we are all different in mind and heart, sometimes we come together as one,The Mitzrayim were United in hate for the Jews and that brought them together as one people, in contrast the Jews were brought together as a Jewish nation and that brought them together as one heart to receive the Torah. לקו״ש כ״א
When Amalek came to fight with the Jewish people, Moshe sent Yehoshua to fight the war while he went on the mountain to pray, Hashem made his hands get heavy because he sent some else to fight the war. Although Moshe had good intentions being that he was 80 years old he figured he should send young men to fight while he prayed, Hashem was not happy because if someone comes to attack another Jew you shouldn’t make any calculations you should just go out and help. לקו״ש כא
Hashem didn’t want us leaving Mitzrayim naked without any Mitzvahs, so he gave us two general Mitzvahs representing both positive and negative Mitzvahs, Bris And the Korban Pesach. So too must we reach out to every Jew inspiring them to do at least one or two Mitzvahs to bring the Geulah. לקו״ש טז
Tough Love! Although usually we must always treat and deal with people with love and compassion, at times we must give tough love. However, there are two conditions, it must come from Ahron HaCohen, meaning the person must know and feel that you absolutely love them and second it must be done like a stick that it doesn’t come out of anger or ego. לקו״ש כו
The Egyptians wanted the Jews to serve the River Nilus. Being that it didn’t rain in Egypt, and the river irrigated all the fields in Egypt, so in their mind that was the source of their Parnasah. Thanks to Moshe who awakens their Emunah that although it might look like nature Hashem is the one that’s really controlling everything. לקו״ש טו
Every Jew must have 2 attitudes in Golus, First to never forget his fathers house his upbringing were he comes from, Second to grow dispute the reality, to make from a dark difficult situation one of light positivity and happiness, because ultimately that’s the reason our Neshama comes down to this world. לקו״ש טו
Although all the Shvotim were great Tzaddikim they needed to separate themselves from the world to serve Hashem that is why they where shepherds. Yoseph however did not have that choice, he was sold as a slave thrown in prison and eventually needed to run all Mitzraems finances and yet still maintained his full commitment to Torah and Mitzvahs. לקו״ש כה
Although most Mitzvahs have tremendous power and light, it can only transform only certain objects, that’s why most Mitzvahs are done with the right hand and indoors representing things that’s are at least neutral and can be elevated, however the Chanukah Menorah we light on the left side and facing the outdoors because it has the power to light up even the darkest elements. לקו״ש ה
Yakkov will be intertwined with Eshav till Moshiach, searching for and elevating Eshav’s holy sparks that are lost within this world trough utilizing this world for positive and holy functions. However we must know that this world (materialism) has no value on its own, only the holy sparks that can be extracted and elevated. לקו״ש טו
Although Yaakov Justly deserved to be saved from his brother Essav, he came to Hashem with humility and asked to be saved (charity), we too children of Yaakov inherent these two trades Justest and Charity, being that we are princes and every act we do is tremendous and justly deserving of his blessing, however we ask it in way of Charity with humility. לקו״ש טו
The story of Yaakov leaving his parents house a place of holiness and Torah to Lavan the swindler a place of darkness, is the story of soul coming from up high a place of holiness down to this dark world to express its tremendous bond to Hashem that regardless how dark the world is he stays strongly connected and in addition elevates and refines this world making it a place for Hashem. חלק טו
There is 2 ways to serve Hashem Love or Fear, in truth both are Love, conventual love is about my feeling it’s about feeling myself, however fear (nullifying yourself) is exposing yourself before hashem and allowing Hashem in beyond yourself much deeper level of love and connection,Yitzchok served Hashem with fear yet had the closest connection and love to Hashem. לקו״ש ל
Living Life doesn’t mean to have days pass you by but to live every moment, like Avraham he entered every day with his whole hart and soul living every moment and experiencing every occurrence trying to make it count finding a way to bring out the light and goodness and serve Hashem. לקו״ש טו
Although other nations can also have self sacrifice it’s based off their intellect and feeling and is greater expression of self, however Avrohom and by inheritance every Jews sacrifice is beyond intellect and feeling total self sacrifice just for Hashem. לקו״ש כ
The Chazal say ״מתוך שלא לשמה בא לשמה״ do a good deed even not for the perfect intention because ultimately you will, deeper is that in the “not great intention” is a great one, although the body tells you one thing the soul says another that’s it’s all for Hashem and that is the true intention, that’s why Hashem promised Avrohom with reward being that it was for Hashem’s honor לקו״ש כ
Noach needed to be commanded to leave the Tayvah because the spirit and energy of Moshiach was there, as we see that every wild animal in the world was there and there was peace, and only 8 people took care of them, because the purpose of life is not just to better ourselves but to go out and inspire uplift and help someone else. לקו׳ש טו
The Torah that we understand and learn is the part 2 of Torah the ב, the part one is knowing that there is a giver of Torah Hashem, the Torah is holy and it connects us to Hashem, that is why the Torah starts with a ב not a א to tell us the part that we are learning is only the second part of Torah. לקו״ש טו
There are 3 ways of connecting to Hashem 1) Each in their own way through a Mitzvahs 2) Similar but different through T'shuvah 3) Revealing the essential connection to hashem where we are one. Rosh Hashanah, Yom Kippur and Sukkot have all three. לקו״ש יט
Moshe’s song of Haazinu encouraging the Jews to come closer to Hashem in three ways with their mind through Torah with their action through Mitzvahs and through Tishuva not only through repenting on what we missed out but returning to our true selves. לקו״ש ד
Although Rosh Hashanah we come together as one as our soul connects to its source to coronate hashem as king it’s Yom kipper that we actualize this unity soul in a body where we do see differences and despite our differences we come together as one completing the coronation of hashem as our king. לקו״ש יט
On Rosh Hashanah when we are at our best we enter a covenant with hashem to always love and take care of us by first standing before him all as one from the leaders to the water carriers by behaving in a super rational way hashem responds the same. לקו״ש ב
We are called both g-d’s treasured nation and a Holy nation in essence we are like a kings treasure that’s just there just for the kings enjoyment no other purpose however even when we come down to this world and look like everybody else we are still a holy nation לקו״ש כד
When we enter a new way of serving hashem going out into the physical world we must set up boundaries and protection system to protect that we don’t get caught up in materialism and know that we are just here to bring out the spiritual and light especially when we get married. לקו״ש י״ט
The way things are: we make a difference between our life and money thinking we own our money. The way things meant to be: that even our money yes some was given to us for our expenses but the rest is to do Mitzvahs like charity and loans and are just safeguarding it for that purpose. לקו״ש לד
In the month of Elul we add extra Charity Torah and mitzvahs to tip scale for a good year, in addition we pray extra for kindness and compassion for we realize that our actions are so insignificant compared to hashem’s greatness and kindness and that everything that we have (to do good deeds) in essence comes from him. לקו״ש לד
When Jews went to war they took the broken Luchos to remind them that although they were Tzadikim compared to their new much greater task is was as if their previous life has no substance. לקו״ש יד
The 15th day of Av is celebrated as happiest day of the year because it counters all the negative of 9th Av mostly with donating the wood for the Mizbeach helping and enabling every Jew to bring their Karban, opposite of hate (that caused the destruction) לקו״ש כד
This Shabbos we are shown the third Bais Hmikdash in addition we read Devarim where Moshie encourages the generation going into Eretz Yisroel to be strong although they are a lesser people it’s through them that the Bais Hamikdash is built. לקו״ש ב
Prophecy of ירמיהו of an almond branch regarding the three weeks representing the almond that ripens in 21 days. In addition it starts off bitter then turns sweet, the hard dry branch that has been disconnected yet is still strong and hard like the Jews in exile enabling them to overcome all hardships. לקו״ש חלק ל״ג
Although the children of Korach where part of instigating the rebellion against Moshie and therefore got swallowed under ground being the they had regret in their hart g-d saved them and they eventually came out לקו״ש חלק ל״ג
2 ways of putting your trust in Hashem while making a Keli one way although you trust in hashem you give much respect to your Keli second you only rely on Hashem and just make a Keli because hashem said so לקו״ש חלק י״ח
Mitzvahs two category’s rational and super rational, Ultimately we should keep all in a super rational state to connect to the essence of god, Expressed with the self sacrifice of the red heifer where person who sprinkled ashes himself became impure.
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends
Inspirational thought on the parsha in under 3 min with great take away, fun and easy to share with family and friends