Surrendering to G-d

There is a Midrash at the end of Parshat Kedoshim, that teaches an important lesson regarding our approach to Judaism.

It is a quote from the great Tanna, Rav Elazar Ben Azariah. He said that a person should not say that he detests the flesh of the swine. But he should say that he would love to eat the flesh of the swine, but he cannot, because it is a decree of the King.

This teaches a very foundational principle in Judaism. We get much more credit for fulfilling those Mitzvot that we do not understand, we might disagree with, or make no sense to us, than those that we like or do make sense to us.

When we approach Judaism in this way, we are demonstrating הכנעה, or surrendering, to the laws made by G-d. We accept that as mere mortals, there are things way beyond our comprehension. We are also accepting that because all of this comes from Hashem, we are not able to question.

We are asked to have “blind faith” and have absolute trust in Him.

It is a reminder that the world is His, and everything comes from Him. The least we can do is to abide by the holy teachings of the Torah and the Rabbis. This is the way that we become close to Him, and feel His protection.

It is a two-way street. If we want closeness and Divine protection, we must do our part as well. We accept everything as the “decree of the King.” For this, we will receive great reward.

Appreciating Israel

My reaction to the horrible events of October the seventh, was somewhat strange.

My initial response was a feeling of being collectively violated as a people. I was in a state of shock and disbelief that something like this could happen in 2023. I also felt an immediate sense of hopelessness, as though we were still so vulnerable as a people.

After collecting my thoughts, I realized that this was not the case. I momentarily forgot that things are much different than they were in 1945. Today we have a Jewish homeland, and we have a Jewish army. We can now respond to attempts by our enemies to humiliate us.

This was so comforting to realize that we are living in a time of prophecy. I remembered the words of the Prophet Yechezkel, describing the return of Israel to its land. “You will dwell in the land that I gave to your forefathers; you will be a people to Me, and I will be a G-d to you. You will no longer suffer the shame of hunger among the nations.”

The Jewish people have come home to Israel. There are now nearly 7.25 million Jews living in Israel. We are so blessed to have a land that we can call, “home.” We are living in incredible times.

Yom Ha’atzmaut is the one day of the year that we recognize and show appreciation for the gift of Eretz Yisrael. We must never take it for granted and give thanks by reciting Hallel as a sign of giving thanks.

The tragedy of October the seventh, is beyond comprehension. But having our own land and army, was a comfort that our suffering ancestors, were never able to enjoy. Chag Ha’atzmaut Sameach!

Caring For Our Fellow Jew

Rav Meir Kahane often quoted the Pasuk, “Thou shall not stand by your brother’s blood.” He taught the importance of feeling the pain of every Jew. It did not matter where that Jew lived. The Jewish people are a family nation, and we are one people.

The Talmud and the Midrash give three examples where this verse is applicable. The first is the case of “Rodef,” where we might see one chasing his friend with the intention of killing him. “Not standing by our brother’s blood,” obligates us to try to stop the crime from taking place.

The second applicable case is where we see another Jew in danger, where we must get involved. The Talmud gives examples of someone drowning, or being attacked by wild animals or robbers. We are obligated to help.

The third case is where you know testimony that could help another Jew. You must testify and not stand idly by. We must care for one another.

Douglas Murray, the non-Jewish British journalist, who has proven to be a real friend of Israel, since October the seventh, made the following observation. He said that the Muslims do not have a sense of caring for other Muslims. If they did, they would have taken in the Gazans. Each Muslim country only cares about itself.

The Jewish people are truly unique and we stand together. We are taught to get involved and care about every Jew, wherever he lives. Am Yisrael Chai!

“He’s Watching”

There is a story told of the Chafetz Chaim, that he was traveling by horse and buggy. His driver did not realize that his passenger was a great and holy rabbi.

Along the way, the driver saw some deliciously looking fruit that he decided to take without permission. He told the Chafetz Chaim to give a shout if anyone was watching him commit his crime. After a minute, the Chafetz Chaim cried out, “He’s watching.”

The startled driver looked around and didn’t see anyone in the area. The great sage explained that it was Hashem who was watching and he cannot get away with his crime.

There are many laws in the Torah, such as putting a stumbling block before a blind person, cursing the deaf, or standing by our brother’s blood, and pretending we didn’t notice. The Torah tells us ויראת מאלוקיך, that “You should fear your G-d.” We must never forget that He’s watching and sees everything. He knows our true intentions and acts accordingly.

This is why Rav Yochanan Ben Zakai told his students on his death bed, that their fear of G-d should be as great as their fear of man. We must never forget for a moment that “He’s watching!”

Accepting Rebuke

The Keli Yakar comments on the commandment not to hate your brother in your heart. This is followed by the command to rebuke the person that you feel justified to dislike.

This is a kind of remedy to eliminate those negative feelings that one might have towards another person. The Rabbis point out that one is justified to have such feelings if the other person caused him monetary loss, physical pain, or shamed him. Despite this bad behavior, one can overcome feelings of animosity if he rebukes the other person.

There are certain people who are incapable of receiving rebuke. They include the fools, the scoffers, and evil people. Their personality flaws do not allow them to hear the words that might bring about change. Nevertheless, the point of the Keli Yakar is that one who cannot bring himself to rebuke, is guilty of שנאת חינם, causeless hatred.

The rebuking is designed to remove “hatred in our hearts,” as we learn to get things off of our chest and move on. If we can’t let the other side know what they have done wrong, we might also be guilty of לא תטור, which forbids us from holding a grudge.

Admittedly, loving every Jew, can be one of the most challenging Mitzvot. We must meet the challenge, and learn how to forgive. Even if someone harms us and does not ask for forgiveness, we should still pray that he will bring himself to doing Teshuva, repentance.

Truly religious people would not curse their adversaries and wish that evil would come to them. We must love every Jew and sincerely hope that they will change their evil ways. This is quite challenging to get to such a point in our faith, but this is clearly what will be pleasing in the eyes of G-d.

Ethical Teachings of Parshat Kedoshim

Parshat Kedoshim is known as teaching very foundational laws regarding being ethical. They indicate how high the bar is set for a Jew to have the highest standard in terms of honesty, integrity, and good character.

We are taught that honoring parents, has its limits. We must always be respectful of our parents. But we do not need to obey, if they tell us to violate Torah laws such as Shabbat.

We are commanded not lie or steal. We must stay away from any type of falsehood. This could lead to a false oath, that would be a desecration of the Name of G-d.

We are instructed that we must love every Jew. We must not hate another Jew in our heart. We must care enough to rebuke our friend, if he is going on the wrong path. And we certainly should not gossip and speak Lashon Hara, against another Jew.

There are times when we must get involved and not stand idly by, if another Jew is in trouble, and needs our help. We cannot pretend that we do not see, for Hashem knows the truth.

We must not place a stumbling block before a blind man, which includes giving bad advice. We must not take revenge or hold a grudge against another Jew.

And finally, we must be certain that our courts and judges are fair. There must be true justice with no favoritism for either the poor and their difficult plight, or the rich and their influence.

All of these topics are brought up in Parshat Kedoshim. If one studied these teachings as he should, he will become a kinder person with very excellent ethical character.

Voting on Kiddush Hashem

We learn from the words, וחי בהם, that we shall live by the laws, that if we are in life and death situations, we are permitted to violate the law, and survive.

The idea is that we are to live by the law, and not die by the law. This is also the source for Pikuach Nefesh overriding Shabbat. Specifically, when one is ill, and needs urgent care on Shabbat, we do not hesitate even if we violate Shabbat laws.

It is interesting to note that all laws were originally included in this dictum of “living by the law.” The Talmud in Masechet Sanhedrin wrote that this changed after a vote was taken in the upper chambers of the house of Natza, in the city of Lod.

It was decided at that meeting that there would be three exceptions to the rule of “living by the law,” in cases of murder, idol worship, or immorality. If a non-Jew threatened a Jew with death, if he would not violate one of these laws, he must give his life, rather than transgress the law.

Many are not aware that this was decided upon by way of a vote. It proves the concept that when the earthly court decrees, the Heavenly court confirms.

Those holy rabbis in Lod felt that they must not permit a desecration of the Name of G-d in these circumstances. The Rambam explained that the rule applied to lesser transgressions, if ten people would be present.

It is our absolute duty, to sanctify the Name of G-d, and bring Hashem great honor. It is written, “You are My people Israel. Through you, I will be glorified.” We do this by living in a manner that will make Hashem proud of us. We must become, walking Kiddush Hashem’s.

Yibum Laws

The Tractate Yevamot deals primarily with levirate marriages. This is the unusual Mitzva that one is expected to marry his brother’s wife, if he dies childless.

The unique aspect of this Mitzva is that one is forbidden to “uncover the nakedness” of his sister in-law. But all of this changes in the “Yibum” situation, where there is a commandment to marry her.

These rules are waived if the brother’s wife is related in a different way to her brother in-law. The Talmud gives an example of a man who marries his niece, and then dies childless. His brother is also the father of his niece/wife. Since a father cannot marry his daughter, the rules of Yibum are waived, and the new widow is free to marry anyone she wants.

Another interesting case involves two brothers who marry two sisters. If one of the brothers dies, the Yibum rules are also waived. This is because there is another prohibition forbidding marrying two sisters. To complicate matters, one is allowed to marry his wife’s sister, if his wife passes away.

These laws are very interesting and complicated. It is easy to understand why Masechet Yevamot is considered one of the most difficult tractates in the entire Talmud.

Family Purity

The two Parshiot of Acharei Mot-Kedoshim, are connected in their enumerating the various individuals that we are forbidden to marry or engage with intimate relations. Acharei Mot gives the warnings and Kedoshim gives the punishments. These punishments either involve the death penalty or “Karet,” being cut off from the Jewish people.

Most of the list involves relatives by birth or by marriage. The exceptions would be bestiality and homosexuality, as well as having relations with a woman during menstruation. This woman is known as “Niddah,” and include’s one’s wife.

This is the source for the laws known as טהרת המשפחה, or Family Purity. The observance of these laws in addition to Shabbat and Kashrut, are the three pillars of religious observance.

The explanation given by the Rabbis for Family Purity laws, is to bring holiness into a Jewish home. The forced separation between husband and wife during menstruation, helps emphasize that their love is expressed in many ways.

There are times when it is expressed physically, but when this is not available, it is expressed by shared goals and the close friendship between husband and wife.

The additional days of separation instituted by the Rabbis, were meant to increase תשוקה, or passion. The Torah requires a seven day separation but the Rabbis added that there is a minimum of a twelve day separation.

Rabbi Norman Lamm, in his book, “Hedge of Roses,” described how the anticipation of a couple reuniting after the woman’s visit to the Mikva, created a monthly “honeymoon,” between the couple.

These laws have been copied by other cultures, as it was understood how much they added to a marriage. It also allowed the couple to better appreciate one another.

But the main reason is to create “Kedusha,” holiness in the home.A home based on Torah and Chessed, and the observance of טהרת המשפחה, will allow that home to become a מקדש מעט, a small sanctuary. It is the anchor that has kept Judaism alive during our long and bitter exile.

There is a time and place for everything. If it is the wrong time and wrong person, it is טומאה, impurity and sinful. But when it is with the right person and the right time, it is a Mitzva and the road towards achieving purity.

Family Purity

The two Parshiot of Acharei Mot-Kedoshim, are connected in their enumerating the various individuals that we are forbidden to marry or engage with intimate relations. Acharei Mot gives the warnings and Kedoshim gives the punishments. These punishments either involve the death penalty or “Karet,” being cut off from the Jewish people.

Most of the list involves relatives by birth or by marriage. The exceptions would be bestiality and homosexuality, as well as having relations with a woman during menstruation. This woman is known as “Niddah,” and include’s one’s wife.

This is the source for the laws known as טהרת המשפחה, or Family Purity. The observance of these laws in addition to Shabbat and Kashrut, are the three pillars of religious observance.

The explanation given by the Rabbis for Family Purity laws, is to bring holiness into a Jewish home. The forced separation between husband and wife during menstruation, helps emphasize that their love is expressed in many ways.

There are times when it is expressed physically, but when this is not available, it is expressed by shared goals and the close friendship between husband and wife.

The additional days of separation instituted by the Rabbis, were meant to increase תשוקה, or passion. The Torah requires a seven day separation but the Rabbis added that there is a minimum of a twelve day separation.

Rabbi Norman Lamm, in his book, “Hedge of Roses,” described how the anticipation of a couple reuniting after the woman’s visit to the Mikva, created a monthly “honeymoon,” between the couple.

These laws have been copied by other cultures, as it was understood how much they added to a marriage. It also allowed the couple to better appreciate one another.

But the main reason is to create “Kedusha,” holiness in the home.A home based on Torah and Chessed, and the observance of טהרת המשפחה, will allow that home to become a מקדש מעט, a small sanctuary. It is the anchor that has kept Judaism alive during our long and bitter exile.

There is a time and place for everything. If it is the wrong time and wrong person, it is טומאה, impurity and sinful. But when it is with the right person and the right time, it is a Mitzva and the road towards achieving purity.

Covering the Blood

There is a law regarding ritual slaughter, that is not so well known. This is the Mitzva of כיסוי הדם, or, covering the blood after Shechita. It applies to fowl and non-domesticated animals, but not to those animals fit for sacrifice.

This law applies nowadays as well. It is done with chicken and ducks and other fowl. It would also be done if slaughtering venison such as deer.

The Sefer Hachinuch attempts giving a rationale to this unusual positive commandment. He wrote that the life force of living beings is the blood. Therefore, it would be appropriate to cover this blood, before eating the flesh of an animal.

The Chinuch added that there is a certain element of cruelty in the consumption of meat. The covering of the blood separates the killing of the animal and eating of its flesh. (I wonder if the Chinuch was a vegetarian!)

There is an opinion that this Mitzva is connected with Cain’s killing of his brother, Abel. There is a Midrash that says that the birds covered Abel’s blood with dirt. As a reward, we cover their blood, after slaughtering.

It was not applicable to the domesticated animals such as cows and sheep, because they were given special elevation, by being fit to being used as sacrifices.

The Talmud mentions that if one were to slaughter a chicken on Yom Tov, he must have loose dirt or a pile of ashes ready before the Chag, in order to perform the Mitzva of “Kisuy Hadam.”

This is certainly a difficult commandment to understand. But we receive a greater reward for that which we do not understand, over that which we do understand.

Sacrifices and Holiness

The Torah gives various punishments for various violations of its laws. The “Karet” penalty is considered very severe as it is administered by the Heavenly court.

It could involve dying young, or witnessing the death of one’s children, G-d forbid. It could also involve being “cut off” from the Jewish people, where one might lose his share in Olam Haba, the next world.

It is surprising that this was the penalty mentioned in the Torah for שחוטי חוץ, slaughtering an animal outside of its designated area. In the desert, one was not permitted to eat meat at all, unless part of the animal was offered as a sacrifice. If one disobeyed, it was punishable with “Karet.”

When the Temple was in existence, this prohibition applied in a slightly different manner. It referred to one who offered a sacrifice on his own altar, and did not offer it in Jerusalem. This, too, was considered a severe enough violation, that it was in the “Karet” category.

The question was why was this considered an infraction on the level of eating Chametz on Pesach, or eating on Yom Kippur?

The theme of these two Parshiot of Acharei Mot and Kedoshim, that are normally read together, is achieving holiness. This potential for holiness is unique only to the Jewish people. The Gentile can be righteous, but the Jew acquires holiness through the observance of the Mitzvot.

The Jews were on a very high level in the desert. They ate the Manna and were protected by the Clouds of Glory. The consumption of meat, that had an animalistic aspect to it, needed to be elevated, by offering a portion as a sacrifice.

The offering of a private sacrifice without bringing it to the Temple, was a disconnection from the dwelling place of the Divine Presence. Such a sacrifice was personal in nature. It lacked the sanctity and elevation that the Temple provided.

The warning of Karet in these two instances was that we must take great care to avoid getting off course from our ultimate mission as Jews. We must never minimize the special destiny of the Jewish people, when we were told at Mount Sinai, that we were to be a ממלכת כהנים וגוי קדוש, “A kingdom of priests and a holy nation.” We must never allow ourselves to divert from our mission, and we must always be proud to be Jews.

The Mysterious “Scapegoat”

The Temple service of Yom Kippur was an extremely moving and uplifting experience. The entire nation was elevated to the level of angels on that sacred day.

The most perplexing part of that service was the matter of the שעיר לעזאזל, or, the scapegoat.Actually, two goats were chosen to atone for the sins of the Jewish people. By way of a lottery, one goat was chosen to be offered as a sacrifice, while the other was designated as the “scapegoat.”

This שעיר was taken into the desert, a great distance from the Temple, and was thrown off a cliff. The goat’s death was in place of the many sinners of Israel. In addition, part of this ceremony involved a red ribbon that miraculously turned white. It was an indication that Hashem had granted His people forgiveness.

The Keli Yakar noted that the brothers of Joseph, dipped his coat of many colors, in the blood of the שעיר. The meal prepared for Yakov, when he disguised himself as Eisav, involved the taking of two goats. Eisav was known as an איש שעיר, that is translated as a “hairy man.” The word for “hairy,” is spelled the same as that of the goat. Eisav ultimately lived in the mountain area known as, הר שעיר. Again, the same spelling as the goat.

It is also interesting that the word for demons, is שעירים. This was to clarify that the goats were to be offered only to G-d, and no other force. We can see that this entire issue of the “scapegoat,” was very perplexing. But we do believe that on a very deep and mystical level, it was a major part of the Yom Kippur service, that brought atonement to the Jewish people.

Precautions Before Spirituality

The question that is asked regarding Parshat Acharei Mot, is why the sons of Aharon are mentioned. The main topic is the Temple service of Yom Kippur, which has nothing to do with Aharon’s tragedy.

The Keli Yakar gives an explanation as to the connection between the two subjects. He first quotes Rashi who makes a comparison to a doctor that reminds his other patients what happens to someone who doesn’t take proper precautions regarding his health. He points to two individuals that gave their lives because of their carelessness.

This serves as a great introduction to Yom Kippur. The Kohein Hagadol was allowed to enter the Holy of Holies one day a year. He would greet the Shechina, the Divine Presence, on this sacred day.

If he did not take the proper precautions, and prepare himself mentally and spiritually, he could pay with his life. A rope was wrapped around him when he entered the Holy of Holies, in the event that he was unworthy.

The lesson here is that we are not supposed to seek spiritual shortcuts. People may find illegal ways to feel “high,” and mistakenly identify it as spirituality. Contrast this to one who devotes his life to Torah and Chessed. He goes through a gradual elevation, that is permanent and real.

The sons of Aharon may have had good intentions in their quest to feel Hashem’s closeness. But they went about it, in the wrong way. They paid with their lives, and, hopefully, the lesson learned from them, will not be forgotten.

The Encouraging Teachings of Rabbi Nachman

Rabbi Nachman of Breslav is known for his encouragement of one who hits rock bottom in his life. He is reminded that the only place for such a person is up.

Rabbi Nachman also taught the importance of faith in Hashem in one’s life. This would be the vehicle to lift up an individual.

The main road to faith is devoid of all sophistication and speculation. It is the innocent faith of the most average religious individual, that is so special.

Rabbi Nachman continues on the subject of faith. Faith is a very strong thing, and it can greatly fortify your life. If you have faith, you have a source of comfort and inspiration, even when troubles strike. You realize that all troubles are ultimately for your good, and can be an atonement for your sins. You know that G-d will be good to you in the end, both in this world and the next.

The faithless skeptic, on the other hand, has nowhere to turn when trouble strikes. He is utterly alone, with neither comfort nor inspiration.

Rabbi Nachman’s teachings have given great encouragement to all who carefully study them.

Requests Related to Spirituality

Rabbi David Abuchatzeira, in his newly published book, “Sha’arei Tefilla,” quotes a passage from Sefer Chassidim, regarding how our prayers are answered.

In general, when we ask Hashem for things, we might receive a negative answer. It might be in our best interest, not to receive what we think we need.

This is not the case when it comes to a request involving spirituality. In these matters, we will always receive an affirmative answer.

If we request success in our Torah study, or other matters related to Heavenly needs, or things that bring praise to G-d, we will not be turned away.

Rav Yisrael Salanter added that this has been confirmed. It even applies to individuals that do not possess such good deeds. Spiritual requests are answered. This is what is meant when we say in Ashrei, that Hashem is close to all those who call out to him in truth.

This is another way of explaining the phrase, הכל בידי שמים חוץ מיראת שמים, that all is from Heaven, except for fear of Heaven. That is, if one makes a request, related to fear of Heaven, he will always receive the answer that he desires.

The Debate of Heaven and Earth

A major theme of Pesach, was the emphasis on the removal of Chametz. The difference between Matza and Chametz, is that the unleavened bread, represented humility, and the leavened bread, represented haughtiness and arrogance. The efforts to clean our homes, was a symbolic representation of removing the undesirable character traits that we might possess.

Two of the greatest Chassidic masters, were the brothers, Rabbi Elimelech of Lizhensk, known as the “Noam Elimelech,” and Rabbi Zusha of Annapoli.

These two great Tzaddikim, once debated what was the correct path in worshipping Hashem. Rabbi Elimelech claimed that one should first focus on his own lowliness, and this humility would lead to an awareness of the greatness of the Creator.

Rav Zusha held the opposite view and felt that focusing on the exalted state of Hashem, should be the focus, as this would lead man to realize how small he is.

This debate was serious enough where they went to a third sage, Rabbi Dov Ber of Mezritch for clarification as to who was right. They noted that this same debate existed a few thousand years before, between Beit Shammai, who felt that the Heavens were created first, and Beit Hillel, who felt the earth was created first.

Rav Zusha agreed with Beit Shammai, that recognizing the greatness of G-d would lead to humility. Rav Elimelech held like Beit Hillel that the earth was created first in order to show man’s lowliness and vulnerability, in comparison with G-d.

Rav Dov Ber settled the debate by saying that both opinions had validity, and both were important. However, he felt that the emphasis on man’s connection to the earth should be the priority, because, “No person can fall off the ground!” He meant that if you start too high, you could end up falling.

The emphasis on humility is seen as a great priority in Judaism. If one gives in to his ego and pride, he loses. He will be off course in a big way. He will not find peace of mind. Moshe Rabbeinu is the hero of our Passover story. And it is no coincidence that the greatest man who ever lived, was the most humble. He succeeded in removing all of his Chametz. Hopefully, we will have similar success, and worship G-d just as our saintly sages did.

Love Letters

The custom among Ashkenazi Jews is to read the “Song of Songs,” or Shir Hashirim, of King Solomon, on Shabbat Chol Hamoed. The connection to Passover is that it is the holiday of redemption, which is alluded to, in the book.

There is actually a story told of two young lovers, who claim that their love is true. They are mocked by others, and forced to separate from one another. Their love letters speak of the day when they will be reunited, and all the world will recognize that indeed, their love was true and like no other love.

The reference is that special relationship between G-d and the Jewish people. The separation refers to our long exile, when we were separated from Hashem. The love letters referred to our Torah study and prayers. The reunion referred to the redemption when all the world will recognize, that Judaism is the one and only true religion.

It was Rabbi Akiva who saw this book as “Holy of Holies.” He felt that the analogy of the love between a man and a woman, was accurate in describing the deep love between Hashem and the Jewish people.

The Rambam elaborated on this idea. He explained that it is necessary to have a relationship of passion and absolute trust between husband and wife. Without such a relationship, it would be difficult to have such a relationship with G-d.

Judaism emphasizes the importance of having two great passions in life. Love of spouse and love of G-d, are what ground a person in this world. It allows us to put other pursuits in the world into perspective. Nothing is as important as these two great loves.

When one realizes this, and is constantly working to make these bonds stronger, he will find contentment in this world. Life has many challenges and disappointments. Learning how to cope with these challenges, takes a great deal of work. But if we understand that love of G-d and love of spouse, is our greatest priority, we will have the tools to deal with every situation.

The Song of Songs was making this statement. The exile was long and painful. But we survived as a people because of our love of Hashem and His Torah, and the power of the Jewish family, solidified by the deep love between husband and wife.

Appreciating Miracles

Rabbi David Abuchatzeira of Nahariya, recently published a book on the power of prayer. He stressed the importance of never forgetting a miracle that we might experience. If possible, it should remain daily on a person’s mind.

Rabbi David, as he is known, gave numerous examples of biblical characters who practiced this philosophy. Three of those individuals, were the Patriarch, Yitzchak, Moshe Rabbeinu, and King David. All three demonstrated how they would never forget the great miracle they had experienced.

In Yitzchak’s case, he chose not to pray that his failing eyesight be cured. He wanted to remember that great event when he was thirty-seven years old. He was spared at the “Binding of Isaac,” when the angels wept, and their tears went into his eyes. If his vision was cured, he might forget that miraculous day.

The same was true of Moshe Rabbeinu, who went through life with a speech impediment. He did not pray for a cure, as he wanted to remember the miracle of how he was saved at the hands of an angel. Pharoah allowed him to live when he touched the hot coals, and not the precious diamonds.

King David wore a special garment from the shearings of a sheep that he had saved. His miracle was that he overpowered the bear and the lion who tried to devour his sheep. He used this garment to convince King Shaul that he could defeat Goliath. If he could subdue the lion and the bear, he could conquer the giant, who was mocking the G-d of Israel.

This explains why holidays such as Passover, Chanukah, Yom Ha’atzmaut, and Yom Yerushalayim are celebrated. They commemorate great miracles experienced by the Jewish people.

But we must also acknowledge our own personal miracles that we have experienced. If they remain at the forefront of our minds, we will have renewed faith in the G-d that performs miracles daily, and our with us at all times.

As painful as this war has been with such heavy losses, if we pause for a moment, we will be able to find within the pain, so many blatant miracles. Hashem is watching over us, and His plan is unfolding before our very eyes. And we must believe that in the merit of all those holy souls who have perished, great things are ahead for the Jewish people.

Prayers of the Righteous

The Talmud in Masechet Brachot, tells the story of Rabbi Chanina Ben Dosa, regarding prayer. He commented that if he prayed for two sick people, and with one he felt that his prayer was “fluent in his mouth,” or שגורה בפיו, he knew that person would recover. If it was not “fluent in his mouth,” the ailing individual would not recover.

The Noam Elimelech, one of the great Chassidic masters, commented on this story. It seems puzzling that the prayers of a great Tzaddik, could change G-d’s mind. We believe that there is no knowledge not known to Him. How are we to understand Rabbi Chanina Ben Dosa.

The Noam Elimelech explains that when a person is healed because of prayer, there is no change. All of this already existed potentially in the Infinite Being.

The entire sequence was already laid out, that an individual would be sick, that a righteous person would pray for him, and that the prayer would have a beneficial effect.

When Rabbi Chanina said that the prayer was fluent, he meant that it was familiar. He was playing the role of the Tzaddik who would heal. When he did not feel that familiarity praying for another person, he was not left with the same confidence of his cure.

There is no knowledge removed from G-d. We are meant to fulfill our purpose in this world. But we must never forget how small we are in the realm of things, and how awesome Hashem is, compared to lowly man.