Chametz and Negativity

 Another message learned from the idea of ridding ourselves of Chametz, also comes from the של״ה הקודש. He says that the act of cleaning our homes of Chametz is to rid ourselves of negativity and negative influences.

We are to be aware that we can easily get sidetracked from our goal of achieving holiness, if we allow negativity to come in. The negative influences put doubts into what we are doing and makes us wonder if we will achieve our goals.

Rav Mann זצ״ל used to speak about the dangers of negativity. He would see this as a constant battle to be sure that we are thinking in the right way. We should be aware when we allow negativity to come in, and we must learn to send away all negative thoughts.

The act of removing the Chametz, is meant to drive home this point. Stay away from negativity and negative influences.

חמץ ומצה

Shavua Tov. I returned at 1:30 before Shabbat. Good to be back.

The Parsha today spoke a great deal about חמץ and מצה and their significance. The של״ה הקודש points out that the letters in both words are exactly the same except for the ה in מצה and the ח in חמץ. The explanation is that the ח represents haughtiness and the ה humility.

This is a huge lesson in life where it is easy to get carried away with oneself and give in to one's ego. When this happens, one loses his closeness to Hashem and his overall direction.

Humility, on the other hand, keeps a person grounded. It helps a person realize what his place is in the world and how his complete existence depends on Hashem's kindness.

We must always remember that simple corollary from Moshe Rabbeinu. The greater the person, the more humble he is. The smaller the person, the more conceited he is.

Kiddush Hachodesh

• The של״ה הקודש was a great Kabbalist. He speaks a great deal about the struggle between the sun and the moon. The argument was initiated by the moon who felt that both luminaries should not have been of equal size. Hashem agreed and made the moon weaker than the sun. In Messianic times, the moon and sun will be equal again.
• In this week's Parsha, we are taught the laws of קידוש החודש, the sanctification of the new month with the first appearance of the new moon. The moon was a symbol for the Jewish people. The fifteenth generation after the exodus from Egypt was the reign of Shlomo Hamelech. Just as the moon is at its peak on the fifteenth day, Shlomo's reign was never eclipsed (good pun) by any other time in history. On the other hand, the twenty-ninth generation was that of King Tzidkiyahu, that corresponded with the destruction of the first Temple. On the twenty ninth day of the month, the moon is barely seen.
• The Rambam demonstrates his genius in the Mishne Torah and the laws of קידוש החודש. He gives complicated, detailed calculations showing how we can predict exactly and at what angle in the horizon, the new moon will first appear. קידוש החודש was the first Mitzva given in Egypt. Shabbat Shalom

Learning Lishma

Parshat בא has a total of twenty laws in it. Nine are positive and eleven are negative commandments. Most of these laws have to do with the offering of the Pesach sacrifice, while others deal with some of the rules related to the preparation of the Pesach holiday. They discuss the prohibition of having Chametz in our possession and the prohibition of eating Chametz.

The של״ה הקודש takes this Parsha as his opportunity to emphasize the importance of studying those laws that have no relevance in today's world. Even though we pray and believe that we will one day offer the קרבן פסח, the details as to how to prepare it, do not yet affect us.

The point of the של״ה הקודש is that when we diligently learn such laws, we are rewarded as if we observed them.

My late brother in-law Rav Yair זצ״ל, (his Yahrtzeit is in the month of שבט) once told me when I was eighteen years old, how important it was to study all of the rules related to all of the קרבנות. Not only is there great reward in such study, but it is an indication that one is truly learning Torah לשמה, for the sake of Heaven.

From time to time, we need to be reminded of this.

השגחה פרטית

There is a concept in Judaism called השגחה פרטית which is translated as Divine supervision. This means that we believe that Hashem is involved and cares about every human being .

Hashem hears our prayers and guides each individual according to the direction that person wants to go. If one chooses to be close to Hashem, then Hashem will make it happen. If one distanced himself from holiness, he will be distant.

The idea of השגחה פרטית is that the world is being run by Hashem and all mankind is dependent on Him. Nothing happens by chance and there is a purpose to everything.

The Mishna in Brachot tells us that we must mention יציאת מצרים in the morning and at night. We do this by reciting the third paragraph of Shema, that speaks of Tzitzit.

The whole purpose of mentioning Egypt is so that we do not think, G-d forbid, that Hashem created the world and left it.

In Egypt, His involvement was in an outward, obvious way. He is equally involved with us on a daily basis, if we open our eyes and see.

Promises of Redemption

The Maharal makes a comparison between the ברית בין הבתרים, when Avraham was put in a deep sleep, and the four promises of redemption.

Avraham is told that his children will be strangers in a land that does not belong to them. And they will be enslaved and they will be afflicted and afterwards they will go out with great wealth.

The Maharal suggests that we learn the various stages of servitude. The first level is that we are strangers and we don't feel the same sense of belonging as the residents. We realize that this is not really our land. Slowly, we are asked to do acts of hard labor. This labor increases to the point where we are afflicted or tortured until our prayers for redemption are answered.

Each promise of redemption removes us from each level of affliction. It comes out that והוצאתי, והצלתי, וגאלתי, ולקחתי correspond to these levels.

The Maharal further suggests that there are hints to future exiles that began without too much pain, but got progressively worse.

If we would only learn the lessons of history, we would not repeat the same mistakes.

No Free Will for Pharoah

The Rambam speaks of deviants who anger Hashem by their behavior. His definition of deviant refers to those individuals who do not accept the basic principles of the Torah.

Those who question such basic ideas as the Torah coming from Sinai and every letter of the Torah was given by G-d to Moshe. They must believe in prophecy and Olam Haba and תחיית המתים, the resurrection of the dead. One who denies G-d, has the doors of Teshuva closed to him.

Such a denier was Pharoah who constantly questioned Hashem's existence. The Ramban says that after the first five plagues, Hashem took away his free will and the second five plagues were given against his will.

There is always place for Teshuva but if we stray too far, it becomes a little more difficult to come back.

Breathing Easy

Shavua Tov from LA. There is an interesting Pasuk in today's Parsha where it says that the people could not believe Moshe Rabbeinu when he told them that he was the redeemer because of קוצר רוח ועבודה קשה. We translate קוצר רוח to mean shortness of breath.

Rashi points out that there is a different way of breathing for one who is stressed out and one who is calm and relaxed. When one is under pressure, he takes short breaths as if he's gasping. When one is relaxed, he is able to take long deep breaths.

This is also good advice as a method to test our own level of functioning. The way we breath, is a reflection of how we are feeling.

In Chassidut, there is an emphasis on רגיעה, calmness. We are to try to maintain a level of peace of mind with the knowledge that Hashem is watching over us. We are to monitor ourselves to be certain that we remain calm and relaxed.

It is understandable that our ancestors in Egypt, were short of breath. We have no excuse but to work on breathing peacefully.

Moshe's Questions

Another difficulty in understanding Moshe Rabbeinu is that in the early stages, he seems to be complaining to Hashem. His questioning seems to be downright disrespectful.

Rashi comments about this and says that Moshe was reprimanded for this. Hashem tells him that the Avot, Avraham, Yitzchak, and Yaakov, are sorely missed for they never questioned Him as Moshe did.

When Moshe asks why Hashem made things worse by the Jewish people having to gather straw, he was really asking for understanding as to how Hashem operates in the world. His tremendous humility made him question G-d if he was really the right choice to lead the nation.

Moshe ultimately reached the highest level ever attained by man, because of his questions. He eventually understood how Hashem manifests Himself in this world, more clearly than any human being.

Each of us has to work on "knowing G-d", לדעת את ה׳, in the words of the Rambam. Not only will this knowledge elevate us spiritually, but it will cause us to be more humble people. This will come when we recognize our own vulnerability as compared to the Al-mighty G-d. Shabbat Shalom

Brotherly Love

One of the often overlooked points of the story of the Exodus, is the special relationship of brotherly love between Moshe Rabbeinu and Aaron. While sibling rivalry is a common phenomenon and is motivated by jealousy, Aaron showed only love and devotion to his brother, Moshe.

We learn this from Hashem's dialogue with Moshe and the choice of Aaron to be Moshe's spokesman. Hashem tells Moshe, וראך ושמח בליבו. Aaron will rejoice and show gladness in his heart.

Even though Moshe was chosen to be the leader, Aaron was genuinely happy for his younger brother.

When we use the expression איש אחד בלב אחד, one man, one heart, we are referring to that special brotherly love between Moshe and Aaron. We are supposed to learn from this relationship, to remove all jealousy from our hearts.

G-d's Essence

Parshat Shemot devotes a great deal of emphasis on trying to understand Hashem's nature. There apparently was a seven day dialogue between Hashem and Moshe Rabbeinu mainly convincing Moshe that he was the right man for the job to lead the Jewish people out of Egypt.

Moshe asks a number of questions as to how he he is to teach the people about the Master of the Universe. When Hashem answers אהיה אשר אהיה, that is generally understood to mean that G-d will always be with us through every difficulty that we might encounter. It also was made abundantly clear that it was impossible for man to truly comprehend Hashem's true essence.

All of this was meant to reinforce the total awe that we are supposed to have towards G-d. We were to also realize our total dependence on Him. This is a prerequisite in establishing the foundations of our religion that is based on the dictates of Hashem Himself.

Trump and Jewish Loyalty

Shavua Tov from LA. I was able to watch the inauguration live which was very memorable. At 12:00 noon on Friday when Trump was sworn in, I had an overwhelming feeling that at that moment, the world became a better place as evil was weakened.

In פרשת שמות, we get a glimpse of our first encounter with self-hating, traitorous Jews. Rashi quotes the Midrash describing how Moshe Rabbeinu, when he was prince

of Egypt, could not understand what the Jewish people could have done to deserve being enslaved by another nation.

After killing the Egyptian, he is approached on the following day by two treasonous Jews who are not loyal to Moshe's heroic act. They become informers to Pharoah of Moshe's act. When Moshe sees this, he says, אכן נודע הדבר. "Now I understand the matter."

The Midrash says that when Moshe saw this lack of loyalty between Jews, and their willingness to help the enemy, he felt this was the reason why they deserved to be punished so severely. May Hashem grant us the ability to destroy the enemies from within, by having them do Teshuva. Needless to say, our enemies from without should also be destroyed.

And it would be a good idea if our leaders in Israel would learn from Trump, and openly ask for Hashem's blessings and help.

Parshat Shemot

About to board my flight to LA. This week's Parsha, Shmot, seems to have as its theme according to the של״ה הקודש, that the slavery and suffering in Egypt was necessary. Its purpose was to bring about refinement for the Jewish people before they were able to become a nation.

The של״ה says that the experience in Egypt is to serve as a reminder that Hashem is perfect and if He sends difficulties our way, it is only for our ultimate benefit.

While we are going through the difficulties, it is often very hard to see where there could possibly be a silver lining. These experiences are meant to test us and strengthen us. Egypt seemed to be a never ending struggle. But with faith and sincere prayer, they were answered and they witnessed a spectacular redemption.

We are to keep this in mind as we are presented with various challenges. May we all witness our own personal redemption from all of our sorrows.

I will try to keep up the Dvar Torahs from the Galut. Shabbat Shalom

Torah Legal System

Another interesting point made by the Rambam is that in a situation of Kiddush Hashem, where one is commanded to give his life rather than violate a commandment, and that individual does not have the courage to do this, he has desecrated the name of Hashem.

However, that person "only" answers to Hashem and is not given any punishment in a Jewish court. He did not violate the commandment because he believed in idol worship. He was too weak to do what was expected of him.

The legal system of the Torah, in general, only punishes when one violates, with malice, one of the Mitzvot of the Torah. If the violation is one of passivity, he would not be given one of the punishments listed in the Torah. Proper warning is necessary along with the person saying that he understands the warning and is violating the commandment anyways.

The Torah system is clearly superior in its wisdom to any other system in the world.

Iggeret Shmad

The Rambam in his Iggeret Shmad, discusses the correct conduct expected of Jews during times of persecution. There were situations where it was forbidden for Jews to practice their religion under fear of death.

Surprisingly, the Rambam gives a lenient ruling where the Shmad of the Muslims merely asked for a verbal recognition of the Prophet Mohammed. The Rambam would call this a mild Shmad. He reasoned that while it is certainly permitted to bribe the enemy in return for survival, one could pay lip service to something false in order to survive.

This view was challenged by other authorities of his generation. In general, the Rambam did not view the Islamic religion as idol worship, since they were monotheistic. He had a bigger problem with Christianity.

He did make a strong point that every Jew must choose to live in a place where he can grow in spirituality and closeness to Hashem. Today, that place would be Israel where spirituality and holiness is greater by far than anywhere in the world.

Interesting Shaatnez Law

There is an interesting Halacha regarding Shaatnez that is not very well known. The prohibition of wearing wool and linen is lifted when there is a Mitzva involved.

We apply the principle that עשה דוחה לא תעשה, that the positive commandment overrides the negative commandment. The Rambam in Mishna Torah, in הלכות כלי המקדש, discusses the various garments worn by the Kohanim. In addition to special pants, robe, and hat, there was also a special belt worn, אבנט.

This אבנט was made of both wool and linen and contained Shaatnez. It was permitted for the Kohein to wear this belt ONLY when he was performing his priestly duties. He had to remember to remove the belt as soon as he finished his Avoda. If he continued to wear the אבנט, when not on duty, he would be a Shaatnez violator.

This was not the case with ציצית, as it is a Mitzva to wear all day. An interesting Shaatnez law.

No Deception

In yesterday's Haftarah, King David instructs King Solomon on his death bed how to deal with various people. Certain people he was to be nice to, and others, not.

Shlomo was told to kill Yoav Ben Tzeruya, who was his army general. David was upset because Yoav killed Avner Ben Ner, the General of Shaul's army.

David really wanted to solidify his kingdom and unite the followers of Shaul. He made a point of attending Avner's funeral in Chevron, to show that he was not part of the plot to kill Avner and it was all Yoav's fault.

We find a similar story in the Talmud where Rav Simi Bar Ashi did a deceptive act to irrigate the fields of Abaye. He offered to irrigate the fields so that Abaye would agree to study with him. He gained access to the water by telling two different stories to field owners living upstream and downstream of the river.

When Abaye learned of Rav Simi's deception, he chose not to eat of the produce of that field. He did not want the people to think he was part of this deception.

We have examples from both the the Tanach and Talmud, how we are to act honestly and without deception.

Efraim and Menashe

Shavua Tov. A question that is asked related to today's Parsha is why do we bless our daughters that they should be like Sara, Rivka, Rachel, and Leah, but we bless the boys that they should be like Efraim and Menashe? Why not be consistent and bless our sons that they should be like Avraham, Yitzchak, and Yaakov?

We must remember that Egypt was the place of the greatest impurity in the world. The Rambam says that it was so impure that men married men and women married women. So we bless our sons that wherever they travel in the world, and whatever temptations they might be faced with, they should be like Efraim and Menashe. Yosef's two sons managed to keep themselves strong in a very difficult situation. We bless our sons that they be equally strong.

Yisacchar and the Donkey

Among the blessings that Yakov gave to his sons before his death, was the unusual Bracha given to Yissachar. He was compared to a donkey that shoulders a heavy burden.

It was well known that there was an arrangement between Yissachar and Zevulon where Zevulon shared in the reward for the Torah study of Yissachar by supporting them financially. To this day, people make a Yissachar-Zevulon arrangement.

The של״ה הקודש says that the donkey is chosen as the symbol of Torah study for several reasons. The donkey is humble and undemanding. It sleeps in uncomfortable quarters. The donkey is a beast of burden. When one accepts upon himself the yoke of Torah, the yoke of government is removed from him.

One who studies Torah is revered in the eyes of G-d. Torah study expels forces of destruction. We must be prepared to take upon ourselves this burden of Torah, so that all other burdens be removed from us. Shabbat Shalom

חסד של אמת

 The final Parsha of the Book of בראשית is ויחי. The important Mitzva that is alluded to in this Parsha, is caring for the dead. Yakov makes Yosef swear that he will do חסד ואמת by seeing to it that he is buried in Erez Yisrael in מערת המכפילה in the city of Chevron.

Many of the burial societies, or חברא קדישא's, call themselves חסד של אמת, as caring for the dead is the highest level of Chessed one can do. It falls under the category of והלכת בדרכיו, walking in the ways of Hashem.

It is considered the highest Chessed because it's clear that it's being done without expecting anything in return as the deceased cannot thank you or repay you.

Other than in Israel, Jewish communities in other parts of the world, rely on volunteers to help with ritually washing the bodies before burial. Those who volunteer for this very difficult Mitzva, are, inevitably, people of the highest character.