Healing

Shavua Tov.

Our Parsha today has the words ורפא ירפא, "and he shall surely be healed," following the case of personal injury due to a fist fight. The attacker must pay doctor bills for the person he beat up.

The Gemara in Baba Kama says that this is the source from the Torah that doctors have permission to heal one who is ailing.

This is significant since we have another Pasuk that says, אני ה׳ רפאיך, "I am Hashem that heals you." The questions is, who is the one who heals? Is it the doctor, or Hashem?

The answer brought by the Mekor Chaim is that when the people were on a high level of faith, if they would get sick, they would go to a prophet who would tell them what sin they committed. They would do Teshuva and be cured. Nowadays, when  people are not on such a high level, we are forced to go to doctors for healing.

Heart, Soul, and Might

Parshat משפטים contains fifty-three of the 613 Mitzvot. These laws fall into the category of laws that are both understandable and necessary for a society to operate in an ethical and moral fashion.

The של״ה הקודש points out that the purpose of these commandments specifically and all of the Mitzvot, in general, are threefold.

If we diligently observe that which is written in the Torah, we will greatly be aided in achieving perfection if the soul. One of our life goals is simply called תקון הנפש, or fixing the soul.

The second benefit is a kind of perfection of the body as well. We will live a highly disciplined life that allows us to function at a level where we take great care not to harm the body.

And the third area is our attitude towards our possessions and how we deal in money matters. These laws guide us in protecting what we have and being certain not to harm that which belongs to others.

When all three are carefully followed, we will be able to fulfill loving Hashem בכל לבבך ובכל נפשך ובכל מאודך, with our soul, our hearts, and our might (property). Shabbat Shalom

Rehabilitating the Thief

  This week's Parsha, משפטים, begins with the subject of עבד עברי, the Hebrew slave. One of the ways that a Jew becomes a Hebrew slave, is that he is a thief who is unable to pay back what he stole.

The Torah does not believe that jail is a good form of rehabilitation, and only is used on rare occasions and only for brief periods. The way to rehabilitate a thief is to build up his self esteem by having him live with a good Jewish family for six years, and working for them.

Years ago I read a report from criminologists that wrote that they came to the realization that jail is not a good system. They also found that the thief needs to gain self respect and dignity and see himself as part of society. This is best achieved by living with a family that will accept him and help build him up.

Once again we see the wisdom of the Torah that always shows itself as the ultimate in wisdom and understanding.

Moshe's Leadership

The Rambam makes a point of showing a proof why the prophecy and leadership of Moshe Rabbeinu was ordained directly by Hashem. We are not to believe in the validity of Moshe's leadership based on the miracles he performed.

The Rambam was concerned that in time people would find reasons in nature as to how to explain supernatural events.

The key Pasuk is where Hashem tells Moshe that He will appear to Moshe in the thickness of the cloud בעבור ישמע העם בדברי עמך וגם בל יאמינו לעולם, in order that the people hear when Moshe was being spoken to by Hashem and in order that they believe in you forever.

Never in the history of mankind, did a few million people hear G-d empowering a leader, Moshe, to direct עם ישראל. This is why we believe in Moshe Rabbeinu.

Moshe's Leadership

The Rambam makes a point of showing a proof why the prophecy and leadership of Moshe Rabbeinu was ordained directly by Hashem. We are not to believe in the validity of Moshe's leadership based on the miracles he performed.

The Rambam was concerned that in time people would find reasons in nature as to how to explain supernatural events.

The key Pasuk is where Hashem tells Moshe that He will appear to Moshe in the thickness of the cloud בעבור ישמע העם בדברי עמך וגם בל יאמינו לעולם, in order that the people hear when Moshe was being spoken to by Hashem and in order that they believe in you forever.

Never in the history of mankind, did a few million people hear G-d empowering a leader, Moshe, to direct עם ישראל. This is why we believe in Moshe Rabbeinu.

G-d and the Torah are One

The word אנוכי in the Ten Commandments is very significant as it is the source for the existence of Hashem. As it says in the Tanya, Hashem and the Torah are one. In other words. The existence of G-d and the Torah work hand in hand.

The של״ה הקודש says that this is implied by dissecting the word אנכי and spelling it backwards.

It would be י׳ אנ״ך, meaning that the י׳ refers to Hashem, the א׳ is אורייתא or the Five Books of Moses, the נ׳ would be נביאים, the Prophets, and the כ׳ for כתובים or Scriptures. Together it comprises Hashem and תנ״ך. Hence, a רמז that Hashem and the Torah are one!

Real Leadership

From yesterday's Parsha, we learn a great deal about leadership. The Pasuk says וירד משה מן ההר אל העם, that Moshe came down from the mountain to the people. Rashi on the spot points out that Moshe literally went from the mountain to the people. He did not take care of his personal affairs but went directly from the mountain to the people.

Moshe Rabbeinu set the example of dedication to his nation. His personal concerns were of no interest. The interests of the people meant everything. It is no coincidence that it is mentioned that judges as well should be individuals who do their jobs without considering personal gains.

One needs to be very certain when thrust into a role of leadership, that he must not give any thoughts to his own interests.

This is a high bar to shoot for, and Moshe was showing that it could be done. Ideally, one should have his own means of support and not depend on the position he occupies for sustenance. This will allow him to do his job more effectively. מן ההר אל העם, like Moshe.

יעוד

Shavua Tov. In today's Parsha, we learn that the preparation for the giving of the Torah on Mount Sinai was almost as important as the revelation itself.

Moshe Rabbeinu explained to the nation the special role they would have as a ממלכת כהנים וגוי קדוש, a nation of priests and a holy nation. Moshe asked the people if they understood what was being asked of them. On this occasion, they answered only with the word, "נעשה" and at a later time they said נעשה ונשמע.

The ספר התודעה explains that Moshe was telling them of their special יעוד, or destiny. The Jewish people, in effect, accepted their special יעוד in being a light unto the nations and having a different role to play than any other people.

Aside from the 613 Mitzvot that we are expected to observe, it has always been the job of the Jew to teach the world morality and right and wrong. Moshe explained that this was not going to be an easy task and could involve discrimination and suffering. Despite this, the people answered enthusiastically נעשה, that they accept this special role not only for themselves but for all future generations as well.

G-d Exists

2. This week's Parsha, Yitro, describes the greatest day in human history. The revelation at Mount Sinai, where every Jew heard G-d speak, is one of the main proofs of the truth of Judaism.
3. The first two of the Ten Commandments were heard by all. Many are not aware that the first commandment of "I am the L-rd Your G-d," teaches the obligation  to believe in the existence of G-d. In other words, if one is asked what the source in the Torah is that G-d exists, the answer is, "I am Hashem that took you out of Egypt."
4. The של״ה הקודש says that in addition to this belief we are to realize Hashem's uniqueness. If Hashem exists, we exist. If Hashem does not exist, G-d forbid, we do not exist. Everything is dependent on Hashem. This is what is meant by אין עוד מלבדו, that is meant to be a kind of mantra that we are to constantly repeat. Shabbat Shalom

Interesting Analogy

There is an interesting analogy brought in the ספר הישר describing how one needs to prepare himself to receive holiness, contentment, and peace of mind. There is a certain amount of cleaning that one must do.

The comparison is to a painter who must properly prepare the object he is painting. He must smooth out the surface and remove all obstructions, in order for the paint to be absorbed by the surface. If such preparations are not made, the paint will peel off in a short time.

The same holds true with our spirituality. If we don't drive away the חלאי המחשבה, the sick way of thinking in a negative way, and our unbridled lusts, the holiness will not take hold and will peel off in a short time.

Therefore, we must work on thinking positively and overcoming our desires. The reward will be our connection to Kedusha and Hashem.

Interesting Analogy

There is an interesting analogy brought in the ספר הישר describing how one needs to prepare himself to receive holiness, contentment, and peace of mind. There is a certain amount of cleaning that one must do.

The comparison is to a painter who must properly prepare the object he is painting. He must smooth out the surface and remove all obstructions, in order for the paint to be absorbed by the surface. If such preparations are not made, the paint will peel off in a short time.

The same holds true with our spirituality. If we don't drive away the חלאי המחשבה, the sick way of thinking in a negative way, and our unbridled lusts, the holiness will not take hold and will peel off in a short time.

Therefore, we must work on thinking positively and overcoming our desires. The reward will be our connection to Kedusha and Hashem.

Interesting Analogy

There is an interesting analogy brought in the ספר הישר describing how one needs to prepare himself to receive holiness, contentment, and peace of mind. There is a certain amount of cleaning that one must do.

The comparison is to a painter who must properly prepare the object he is painting. He must smooth out the surface and remove all obstructions, in order for the paint to be absorbed by the surface. If such preparations are not made, the paint will peel off in a short time.

The same holds true with our spirituality. If we don't drive away the חלאי המחשבה, the sick way of thinking in a negative way, and our unbridled lusts, the holiness will not take hold and will peel off in a short time.

Therefore, we must work on thinking positively and overcoming our desires. The reward will be our connection to Kedusha and Hashem.

Scapegoat and תחום שבת

Another example of תחום שבת is found as part of the Yom Kippur service. It was related to the שעיר לעזאזל, the scapegoat sent to carry out the sins of the people.

The person designated to take the scapegoat and throw it off the cliff, needed to travel a very great distance (some say as much as ten kilometers out of Jerusalem.) Every 2000 אמות which was the same as תחום שבת,had a Succah waiting for him. They offered the messenger food and water in case he felt faint.

The Gemara in Yoma says that he always refused the offer. In total, there were ten Succot waiting after each 2000 אמות. When he reached his destination and threw the goat over the cliff, and saw the red ribbon turn white, he completed his assignment.

He remained in the last Succah until the end of the fast.

Mitzvot and Treasures

One more interesting point from פרשת בשלח. The Torah makes a point of telling us that Moshe Rabbeinu himself took the bones of Yosef out of Egypt for his permanent burial in Shechem. There are two lessons to be learned from Yosef's remains. The Egyptians thought that they could the Jewish people in Egypt indefinitely as long as they hid Yosef's remains.

The Midrash says that Moshe stood by the water where Yosef was placed and said the magic words, פקוד יפקוד and the casket with the bones rose to the top of the water. One final time the Egyptians were shown that they cannot outsmart Hashem and Moshe Rabbeinu.

The second lesson was that while Moshe searched for Yosef's remains, the rest of the people were searching for gold and silver. The Ramchal says that if we would only seek out Torah and Mitzvot, the way we seek treasures, we'd be better off. Moshe taught this by his personal example.

Fence Around the Torah

There is a Mishna in Pirkei Avot that says עשו סיג לתורה, to make a fence around the Torah. This means that the Rabbis are empowered to set up laws to safeguard that Torah. Their job is to be certain that they make it one step more difficult so as not to come to violate a Mitzva.

Surprisingly, this is learned from the beginning of Parshat בשלח where Hashem felt it would demoralize the people if they were to go to war immediately after the exodus. He, therefore, took them on a circuitous route in order to "make a fence" that they not be harmed.

This is also the idea behind תקנות or decrees that the Rabbis are allowed to make. They take into account the needs of a particular society so as to keep it strong during difficult and trying times. These תקנות are meant to protect and safeguard the Jewish people.

תחום שבת

Shavua Tov. In פרשת בשלח we have a reference to תחום שבת. We are not supposed to leave the city limits on Shabbat up to 2000 אמות or cubits. The Rabbis made up the concept of עירוב תחומין where one puts food 2000 אמות out of the city before Shabbat. If the traveler stops to eat that food on Shabbat, he's awarded another 2000 אמות.

There is a practical application where a person might be in a non-religious Yishuv on Shabbat and the nearest Minyan is in another Yishuv a few miles away. He makes this עירוב תחומין before Shabbat in order to reach his destination within Halachic boundaries.

The mystical reason for this according to the של״ה הקודש, is that if we remain stationed in one place, Shabbat is the perfect time to break up קליפות, or negative barriers, that prevent us from coming closer to Hashem. Leaving our domain minimizes our ability to break the קליפה.

Drowning Egyptians

Parshat בשלח discusses the great miracle of קריעת ים סוף. We learn that Hashem told the Angels in Heaven to stop rejoicing because His creation, the Egyptians, were drowning. This was not a time for celebration.

The של״ה הקודש asks that it's written that when רשעים fall, there is רינה, happiness. He answers that the Egyptians were not really completely evil because they did acknowledge Hashem's greatness at the ים סוף. The Pasuk says אנוסה מפני בני ישראל כי ה׳ נלחם להם במצרים, that we must run away from בני ישראל, because Hashem is fighting for them in מצרים.

We see many instances when even our enemies receive some merit because they recognize the G-d of Israel. This explains why the angels were not allowed to rejoice. Shabbat Shalom

Thoughts and Soul

The ספר הישר discusses the connection between one's thoughts, his מחשבה, and the level of his spirituality, or, his נשמה. The two are very much inter-related.

When one consistently allows himself to let in negativity and negative thoughts, it's an indication that he has a weak soul. If one had a strong soul, he would always think positively and optimistically.

The comparison is to our physical body. If we don't take care of ourselves and allow our body to consume bad foods, our bodies will be weak. If we eat right and exercise, everything will be flowing and we will be healthy.

The solution for our weak spirituality is to bombard it with "healthy" foods of holiness. We do this by surrounding ourselves with holy, positive, people. We immerse ourselves in Torah and allow only the teachings of Chazal to enter. Allowing a negative thought to enter, is like allowing damaged food into our bodies.

If we create a spiritual filter, we will become much stronger and more productive people. We will always be in a state of happiness and contentment. Great advice from Rabbeinu Tam and his ספר הישר.

Jewish Majority

Upon reflecting on Jewish History, there is an amazing historical fact. When the Jewish people left Egypt, there was a period of nearly nine hundred years that the majority of the Jews in the world were living in Eretz Yisrael.

In Kings I 6:1, it says that at the end of 480 years from the exodus from Egypt, the Temple of Shlomo Hamelech was completed. His Temple lasted 410 years. The ten tribes were lost at the end of the first Temple period.

Since that time, which was about 2500 years ago, the majority of Jews in the world have not lived in Israel. This is about to change.

Incredibly, we have merited living in a time when once again the majority of the Jews are living in Israel. Conservative estimates say that this will happen in the year 2130. At that time, new Halachic laws will take effect regarding תרומות ומעשרות.

Happy are those that have eyes to see and appreciate these special times we are living in, and chose to be part of that number of Jewish majority. How sad it is for those who are unable to pry themselves loose from the Galut, and have not come home.

Forgetfulness

There is a chapter in ארחות צדיקים titled שכחה, or forgetfulness. On the one hand, we are commanded in the Torah that it is forbidden to forget what we saw at Mount Sinai. And it is forbidden to forget the Torah that we once studied. But, on the other hand, we are also supposed to be careful about selective memory.

It can be very dangerous for one to only remember his good deeds and conveniently forget his transgressions. This will cause the person to overrate himself and think of himself as a Tzaddik.

It is much more beneficial for a person to forget about his Mitzvot and downplay them. He should focus on remembering where he has done wrong, and work at fixing his weaknesses.

It is interesting to me how our Rabbis understood human nature so well and how they saw it as their job to always find ways to motivate people to achieve the maximum at self improvement.