eikev

This week’s parsha begins with the amazing blessings that will come upon us by following g-d’s commandments. It begins “v’haya eikav tishma’u” and it will come about because you obeyed. Commentaries (rashi) ask however why was the word “eikav” chosen instead of the more usually “eim”. The possuk could have been written with “v’haya eim tishmau”. Also the eikav can be as well translated to mean a heel of a foot.
This week we read as well the second of the “seven consolations” which begins with the word “vtomar tzion ozovani hashem…tzion says that g–d as abandoned them. Is there a connection between the parsha and the haftrah?
They explain that the reward given for observance of mitzvah that the verse here describes is not by ordinary observes but an exceptional one. That when the laws that are usually Dosh B’akavo” stepped upon with our heels i.e. treating lightly these are kept meticulously, then the reward that the verse describe will come upon us.
Another explanation giving is the word “eikav” is not describing a type of mitzvah but rather a time. V’haya eikav tishmu” –and if u will observe the mitzvah in the time of “eikiv-during the darkest moments of exile the “eikvaso d’meshicha” the time when we hear the foots steps of moshiach’s coming. If the Jew will observe the law in times of difficulty and struggle i.e. in the darkest periods of our exile he then will receive the blessing of the verses said.
There are two types Jews. a) The bais hamikdash yid-the temple Jew b) the golus yid the exile Jew. There is the Jew that lived during the temple era and saw the miracles and wonders of divine revelation in the temple. When he did a mitzvah he saw the benefits it produced. His mind and heart understood the meaning behind the actions that he did. When he did a mitzvah he did it with love and fear of hashem. To him being the chosen nation was clear as day that the Jewish people are g-d “am krovo” G-d’s loving nation.
Then there is the exile Jew even more so the exile Jew at the end of Jewish history that has already experienced r’l all the horrors and pain of golus. He does the mitzvos with “kabolas ol” – the acceptance of the yoke of heaven. It s not because he sees miracles, or because his heart is full of love and fear of hahsem, and is mind is full of understanding, that he observes the law. He does rather like a poshita yid. A simple Jew. Even more so to him t seems that “ atta bchartono” being the chosen nation g-d forbid seems to be a liability i.e. chosen to suffer and nothing more.
And yet he observes the laws for no other reason other then it being g-d will.

Chassidus explain that these two types of Jews correspond to two types of servants.
a)eved naimon-the faithful servant. b) Eved poshut-the simple servant.
A king has many different kinds of servants there is the servant who is a minister. He is close to the king is entrusted with great mission and loves and understands the king. He serves with king with joy. And then there is a servant who is very simple and is usually entrusted with simple task. Does not understand the king or necascary love him. However he serves the king and must do so for he fears him much.
The Jew of the temple era is like the faithful servant while the Jew in exile is the simple servant. Yet which one is a truer servant? It would seem that the greater servant and service preformed is through the sophisticated servant and not by the
Simple one. And indeed the advantage of feeling and enthusiasm is lacking in the simper servant is found by the faithful one. However with regard to the true essence of what a servant is the simple excels the faithful one. For by definition a servant does not mea a friend. A servant mean self-nullification to the master-bittul- and this is found more expressively by the simple one. For the only reason he is do the king’s will is due to obedience. While The faithful servants service is tainted self-awareness of his own skills and abilities. Though he must obey the king but he to has illusion of his own unique understand I fulfilling the kings will. Feeling of tread ad awe before is master is drowned out by his feeling of love and understanding he believes he posses for the king as possible I his mid like no other. The faithful servant has not gotten over himself yet while the simple servant ahs no illusion of who e is ad what he must do. His only concern that posses him is fulfilling exceedingly exact is the will of the king.
The temple Jew is like the faithful servant while the exile Jew is like the simple servant.

This then is what the parsha is telling us. ‘v’hayah ekev tishmu. When he Jew who is in exile and not only exile but he is ekev at the lowest point in his spiritual state with regard to his love and fear of g-d. Not motivation or understand. Not willingness or inspiration. He is in exile both within and with out. Even more he claims’ g –d is far away “azvani hashem” g-d has abandoned him and the Jewish people in exile. Ad et his very same Jew fulfill g-d will meticulously as if he posses all the inspiration insight understand joy will and motive to do hahsem is with great joy. It is this Jew g-d proclaim with pride and great satisfaction ‘vhaya ekev and it will be the exile Jew who is like a heel with regard to his spiritual level observation the law in the heel of time
Ad the end game of Jewish history in exile. .. Then will truly come all the great blessing… he will complete the true redemption. And it is this Jew who will merit to be both on the level of self-nullification of the simple servant with he depth and spiritual light and delight of the faithful servant.

rosh hashana 5766

Rosh Hashanah 5766

A year for personal redemption

As we approach the New Year, a need for self-reflection and preparation becomes imperative. Not only to reflect upon the magnitude of the great and awesome day as it approaches, but as well to become a proper receptacle to receive all that "Rosh Hashanah" the head of the year has to offer. It is thus upon us to reflect upon the events of the pass year and see what lessons for self-improvement can be taken from it. Looking back to the events of this past year we saw terrible images of destruction with hurricanes both abroad and here in the states. Nature disasters, which we as Jews believe are direct, acts of g-d. We too witnessed acts of violence between men by men in the ongoing wars, battles and political struggles through out the world, which too are all part of divine providence. However to us Jews the most heart breaking images of all, where of Jews forcible removing Jews from their homes in order to appease world opinion and to make peace with Arabs. Worse even than that, is the fact that this act alone has strengthened the hand of terrorist around the world and weakened the safety and security of Eretz Yisroel our Holy Land.
When looking to improve the world our rabbis tell us "Keshot Atzmocha V'achar Kach KeShot Acherim"- "correct yourself first and then correct another". It is told in the name of Rabbi Menechem Mendel of Kotzk who said; "when I was young I wished to changed the world, when I got older, I said I will change my "shtettal" village where I live, then I thought let me at least change my family, however in the end I said to myself "halevai" if only I could even change myself".
At first this story told over in the name of a tzaddik seems to be one of self-defeat; first he believed he would conquer the world and in the end he gave up even upon himself. Upon deeper reflection, we can possible explain the words of Reb Mendel of Kotzk, that he indeed reached the true meaning of our sages who said "correct your self first" for by correcting yourself, you correct the whole world as well. As the Talmud teaches us "Olam kotton zeh Ha'adam"- "A small world this is man".
Because Man is a microcosm of all creation. All that is in creation and in the universe in a large and grand scale is also found in man in a minute and small scale. Man too mirrors and reflects the nature of the world, as man behaves or misbehaves the world changes and responds in kind.
It is written " Gam Ha'olam Nossan B'lebo Shel Adam"- G-d has put the world in Man's heart. The state of the world depends on the behavior of man. Each and every act that man does effects the direction of the world. This is echoed by the Rambam's teaching "Ha'Olam Shakol" the world must be constantly viewed as a scale that is equally balanced between good and evil. Hence man must view himself at each and every moment in time, as he is about to act, as if this personal individual act will tip the scale in either direction for good or the opposite, directly affecting the judgment of the world.
Possible this is what the Kotzker was trying to teach us i.e. that in order change creation we must first change ourselves for the better. We must not think that the only way to change the world is by going out into it but also when we change ourselves inside we change the world as well. By making even small changes for the better in our own behavior we too have changed the world for the better as well.
We do this in two ways first because we are part of the larger creation, when a small part of creation changes for the better, the whole world at large is part of this change as well. Yet even more so because g-d has put the world in man's heart he has the ability to affect the world not only as a small part of it but as its very heart and soul. As we are taught. " Ner Hashem Neshamas Adam"-Man is the light and candle of G-d; he is the Neshama-soul of the world. Internal changes of man for the better, is a soul-full and spiritual change for the entire world.
This idea of man being the catalyst of change for all creation must affect us through out the year but in particularly on Rosh Hashanah. In the simplest sense the high holy day being the day of judgment for all creation and one of the ways we illicit a good and sweet year from g-d for ourselves is tifilla-prayer, we must as well too include in our prayers not only our needs but the needs of all creation. Also on a practical level this past year has taught us well of the power of evil man can and does inflict on man, certainly the power of good that man can do for man is even greater.
In conclusion as each and every one of us stands before G-d on Rosh Hashanah with a list of what we want G-d to grant us this year, we must ask for the world as well. Besides our own list we must make a list of the needs of the Jewish people and the world. As in our personal list for some of us the list is long for others it is short. For some the lists seems to contain the same request as last year for others the list seems to have shortened or become longer for positive or G-d forbid negative reasons. The list of the world too seems to have some of the same needs as last year and yet some new needs or old ones have now taken on a greater urgency then ever before i.e. peace and prayers for geula-redemption.
The world of our parents had hoped to create for us is not yet here. Their hopes and dreams for a better future for their children and grandchildren is not as clear as it was thought to be. Terrorism, instability in Eretz Yisroel and the vices and temptations of the modern era that tear at our family structure and Jewish education make the need for G-d's help more needed then ever before. It is also time we must recognize that the future of the world on a global scale and the future of our personal live and families are intertwined with each other. Our lives cannot be at true peace and complete satisfaction if the rest of the Jewish world and the entire world are in turmoil and disarray or even if another single Jew is in need.
Please this year as you pray for yourself and your families pray for the land of Israel and for the entire world. Please remember that one act done in the privacy of your home is more then an individual's action but a public act that can change the world. If this act is a good deed it can change the world to good achieving from a G-d a good and sweet year for yourselves and all of creation and even usher in the redemption. May it be g-d's will that we merit that the year 5765 be the final year of exile and the year 5766 be the first year of redemption speedily in our times. Amen

rebbe

Rebbe

as I gaze upon the rebbe's face, the tears begin to fall.

the tzunami wave i feel inside is now streaming down my

face. my inside is pouring out rising deep within.

as the underground plates of my soul and sync clash

and shift to bring about change. a tidal wave of

destruction must arise to wash away the past. to cleanse a

path through the filth and uncover the chart of who i am

deep inside. new growth upon the soil will come and a

tzunami of change must and will now begin.

daled tammuz

this poem was written in honor of rabbi yitzchok groner a'h who passed away in daled tammuz 5768 a day after gimmul tammuz....




another day in galut...

another day in galut...another miztva done,

another day in galut...another miztva shunned.

another day in galut...another sighed said,

another day in galut another "tzora" has come and gone.

another day in galut as the almost 730.000.00 days before it

another day in galut... how many more left?

another day in galut....will today be the last?

another day NOT in galut let us say ...

we want moishiach now ....that today will be the last. amen

Sermon Shabbat Nachamu

Veschanan Shabbat nachamu.

This week's haftorah read right after tisha b'av is nachamu nachamu ami. The rebbe asks why is the word nachamu said twice. The commentaries explain that we say it twice to console us for the loss of the first temple and the loss of the second temple.
However the rebbe asks that obviously if hashem consoles us this would include a comforting for both the first and second temple all in the same nachamu consoling.

What is added by comforting us twice?

The rebbe explains that there was something that was in the first temple that was lacking in the second and something in the second temple that was lacking in the first temple. The gemaera tells us that during the times of the first temple if Rosh Hashanah fell on Shabbat the shofar was blown all over eretz yisroel. However in the second temple era it was prohibited to be blown in eretz ysiroel proper only in the temple itself was it blown. Explain our rabbis that this was due to the decree of rabbah that one might forget it is Shabbat and carry the shofar 4 amot in the public domain to take it to a chacham who is able to blow the shofar properly. Hence we see that during first temple times the Jewish people where on a higher level having no need for any rabbinical restrictions to protect from desecration the Shabbat. All the Jews on their own remembered not to carry the shofar in a public domain on Shabbat.

On the other hand in the second temple era though they could not blow the shofar on a rosh hashana that fell on shabbat only in the temple,the holiness of the land remained there even after they where exiled from it a second time. All the borders they settled into in the second temple era remained holy and obligated that all the mitzvos of the land still be done even after the second temple was destroyed.

Each temple era had its unique quality. In the first temple we where on a higher level, like a tzadik however that higher level was temporary. Once the temple was destroyed it left the land. On the other hand in the second temple era the holiness was on a lower level. Yet whatever holiness was there permeated the land and remained there permanently. We where like a balie tshuva compared to tzadikim.

Another example to this would be like how the sun shines upon the earth as it compares to a candle. On the one hand the suns light extends all over however it comes from above and leaves once the day departs. On the other hand a candles light is much less yet the candle remain with us if we light whether day or night. In the first temple era the light of hashem shone upon us through hashems grace. We where not deserving of so high a level of divine revelation yet hashem gave it to us.
In the second temple era having been in exile and having done tshuva we became a better vessel for hashem divine closeness and the revelation of His presence though on a lesser level, permeated us more deeply. Hence its holiness last even today.


Each of these two levels have its qualities yet are limited by not being united and becoming one. That is the purpose of the third temple to combine the qualities of both temples and make them one.

To combine in the yid the high level of the tzadik but to have it permeate him as it does the bal tshuva. To make the candle shine as bright as the sun and be able to ignite itself to reach that level of light. Or when comparing this to the moon and the sun, to have reached a point where not only it gives off a reflection of the sun and shines its own light. But even more, it shines from itself and is as bright as the sun.

To understand this better we need to better comprehend the purpose of creation and then we can understand better what each stage achieves. what the first and second temple played in it and what the third and final temple will accomplish.

The purpose of creation is to make this world a dwelling place for g-d. Each temple brought hashem's presence closer into creation. The first temple brought hashems presence into the creation and it permeated the physical world itself yet its presence rested there because of g-d infinite ability to be found even in the lowest places. However the place of itself had not elevated itself yet to be a vessel for it.
The second temple made the earth a vessel to hashems light. It now had elevated itself to be a recipient to hashem. The problem was that it only raised itself up only enough to be a vessel up to the point of a recipient, not higher. The third temple will be how the earth itself will transformed completely through the Torah and mitvos we studied and preformed ,to become on the level equally to the level of divine revelation of hashem's essence how He is known to himself.

This can be likened to the progress of transformation from student to teacher. First the student receives the knowledge from the teacher. He knows all the teacher teaches. However this is only because the teacher explains the concept so well that even the poorest student is able to understand. It is really the teacher here that has entered the mind of the student and is found in the student's brain. The next level is the student himself arriving at understanding. He is now able to think and come up with new ideas and create new thoughts from his own mind. Yet his limitation is that he is still a student. He might come up with new ideas and yet they are on his own level not that of his teacher. The final and highest level is when he becomes as his teacher. When he is able to come up with original thoughts on his own equal to the depth of his teacher.

The first stage of the student is the first temple era, the second stage of the student is the second temple era, and the third stage of the student is the third temple and final level.

We have went from g-d being hidden in creation before any of the temples, to g-d revealing himself through an awakening from above in the first temple. Then a revelation of Him in the second temple through man returning to him. To a complete total revelation in creation where the cover of nature and creation will itself be transformed and reveal it true nature, which is g-d himself.

This is the meaning why the word nachamu nachamu is repeated for the comforting g-d will give us is to return to us the qualities that where unique to each temple and combine them as one in the third temple.

Rosh Hashono Sermon (5769)

the sound of the shofar is a call to find your inner voice.

when verbal words are said is not the sounds of the mouth we hear but the message it contains.

when we speak breath emits from our lungs and with it the emotions that are hung in its air.

at times it is a sigh in the breath of the word said that we hear. or maybe it is really a sigh of relief being said. pay attention to the inner voice of what is being said. the words limit while the tone is more true. even better notice the breath that caries the words that are being said for the life of the words are the breath that carry them.

the soul of the message is the emotion being expressed.

On Rosh Hashana we not only listen to the shofar as another blows a ram horn but must find our inner voice in its wail.
The shofar begins narrow in it mouth but broadens out where the sound emits. This teaches us the meaning of the verses said before the blowing of the shofar proclaimed in the great hallel ; "Min hamtzer karasi Ka- anani v'marchav Ka"- "From out of my distress i called to G-d; with abounding relief G-d answered me". The shofar teaches us how to find our inner voice and express it. in the heart of every Jew is the desire to fulfill g-d's will alone. The path towards finding this voice begins at times with distress, however once we call upon g-d which we must He answers us in broadness and relief.

On Rosh hashana we are commanded to hear the Shofar it is not only about hearing the psychical sound and wail of a rams horn. to consider it such is like giving charity to the poor with out a smile or good word.
it would be like saying the words of the prayers from the text of a prayer book without intent to the words being said even worse ; like praying but really listening to the conversation of the person beside you. your head is all over but in the prayer book!

all body no soul all talk no action, the high holy days are about finding your true self and it begins by hearing the inner meaning of the shofar, which it to arouse in you your inner voice and to pay heed well unto what is says. shema yisroel hashem elokainu hashem echad-the lord is our g-d the lord is one-ein od melvado-there is no other beside Him! Wishing all & every one a chasima v'chasima tova shana tova umisukah Amen

The Rebbe's Eyes

The blues eyes that are yours once having looked upon me continue on.

To get lost in the blue pool of your eyes. In its knowledge and vision of "echud"-one.

The rebbe sees us as we truly are looking not at that which is superfluous and surrounds us inside.

His penetrating “kook” look is hypnotic but does not stare it intensely focuses calmly only on what is truly there

His goal is to achieve the revealing of all the goodness in our soul put there by “yachid” alone.

The blue round circles of your eyes are like saucers of love to immerse in and emerge pure ready and able to fulfill the goal.

On gimmul tammuz-- remember that day –it is the one when the fountain of love and knowledge in the rebbe eye’s overflowed in tears to fill and cover our lowest world.

To fill and cover the most deepest point of darkness in all realms with light and knowledge of g-d as water fills the sea and make it over flow up to the highest worlds and beyond.