Category: Torah Portions

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All Torah Teachings Teachings on Bamidbar ( Numbers) Torah Portions Written Teachings

Parashat Balak

Parshat Balak July 11, 2008

King Balak forms a union with the neighboring nations in order to attack Am Yisrael. Much publicity has been given to the great and mighty nation that brought about the fall of the Egyptian empire. The pact made between Midyan and Moav in fact was not coming out of a goodwill aspiration for complete world harmony. Actually, they came together to challenge Am Yisrael and challenge the will of Hashem’s kingship in the world (much like building the tower of Babel). Little do they realize though that they are subservient to Israel’s destiny.

Balak seeks to use Bilam, the soothsayer, in cursing Am Yisrael and bringing about it’s demise. ALL of these plans however boomeranged and Bilam became the agent of assistance to Am Yisrael. His curses became blessings. When we first meet Bilam we see that his heart is sealed, even though he knew Hashem. When his she-ass spoke to him he persisted in his obstinate attitude that maybe he would prevail over Hashem! What Bilam didn’t know was that Hashem’s love for Am Yisrael is not dependent on any circumstance. (Luckily for Am Yisrael because even before the end of this parsha they are already involved in the Ba’al Peor drama!)

Parshat Balak, more than any other parsha in the entire Torah intimates the meaning of redemption, the suggestion of what will happen in the days of Mashiach when the nations of the world will try to come together against Israel, will try to curse it- but to no avail. We wait for the cue and almost see its prompt coming. If we can properly internalize what Bilam said even earlier, this reinforces our need for the Land of Yosef.- “Balak has brought me me’harerey Kedem”. Rabbi Hillel Lieberman brings down on this passuk – “Harerey Kedem – umiMeged Givot Olam “- Dueteronomy 33-15- In the heart of the Land of Yosef, the source of the blessings and curses, HarGerrizim and Har Eval, the mountains of the blessings and curses…. Even in his subconscious Bilam knew the curses would turn into blessings – “These shall stand upon Mount Gerizzim to bless the people…”- Dueteronomy 27-12

Dear Readers, Complete world harmony can only happen when we ourselves know and understand these places spoken about. They are the source of blessing to all of Am Yisrael wherever they may be.

Shabbat Shalom- Leah Goldsmith

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All Torah Teachings Teachings on Bamidbar ( Numbers) Torah Portions Written Teachings

Parashat Shelach

Parshat Shelach June 20, 2008

“Send people to the Land of Canaan”

The Land of Israel is the inheritance of our forefathers and was planned by Hashem for the Jewish people from the very beginning of time. It is the Land that Hashem oversees from the first day of the year to the last, a place of Divine destiny- the intended homeland for Israel. The question arises then, how can it be called Eretz Canaan? Canaan is the name of a foreign pagan tribe. There must be a purpose in using this name, hiding in fact the real substance of what this land really is. It is said about G-d, “Al tastir panecha”- “Do not hide your face”. This phenomenon may be compared to the virtues of Eretz Yisrael. Seeing is believing but what do we see? What do we look for? The genuine revelation of the Holy Land comes into view when it is called “Aretz”. Ergo, the torah in this passuk calls it “Eretz Canaan” as if it belonged to a foreign people. Now is the time to investigate, check and clarify. We are not spying here, but we are asking what is this “double identity”? The entire world, even today if not more so, stops a minute and thinks. The wicked blunder and deceive, confusing the facts. They say the Land belongs to someone else, that we have come and conquered it, when in truth it was designated for Am Yisrael the same day that Hashem looked into the torah and created the world. So, why Canaan?

This was the test of the spies.

The root of the sin of the spies was that they believed their mission was to conquer the Land from its inhabitants, the 7 nations. (Canaani, Perizzi, Chivi, Yevusi, Chitti, Amaleki…) The spies felt that the Land was strange to them. What did they see? Giants, huge fruit, many funerals and a base and lowly pagan people. There the people “sat”( superficially speaking) upon the Land. However, they had no internal contingency. “Veyashavtem Ba”- “And you will live IN the Land”-! The spies held by the saying “What you see is what you get”- instead of, “Don’t judge a book by its cover”. How many of us do this all the time! Even those of us who live here and sacrifice a zillion things for it!

In the name of Harav Hillel Lieberman, HYD[see link] on parshat Shlach- Where does the word “spies” originate? Does it bring us to a dיjא vu of another story in our Torah? When Yosef Hatzaddik finally met with his brothers he said, “Meraglim Atem!”- “You are spies!” This was said because their attitude was one of strangeness to him. What, a brother doesn’t know a brother?” Come on! Instead of coming to him and belonging to him, they were strange. The spies (aside from Calev and Yehoshua) acted like outsiders instead of connecting in unity with the legacy. Calev and Yehoshua perceived the Land for what it was and called it The Land of Milk and Honey. The spies saw giants and Calev and Yehoshua saw a very very good Land. They saw that the Land itself raised a great and awesome people, all the more so if the intended people, Am Yisrael, would inherit it as Hashem planned, they would grow to be a great and mighty nation

May this be “mussar heskel” for all of us in all realms- This is the bottom line…

Shabbat Shalom- Leah Goldsmith

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All Torah Teachings Teachings on Bamidbar ( Numbers) Torah Portions Written Teachings

Parashat Bamidbar

Parshat Bamidbar June 6, 2008

The book of Bamidbar opens with Hashem commanding Moshe Rabeynu to count the nation. And G-D spoke to Moses in the desert of Sinai in the tabernacle of the covenant, the first day of the second month, the second year of their going out of Egypt, saying: Take the sum of all the congregation of the children of Israel, by their families, by their fathers’ houses, according to the number of the names, every male, one by one.” Interestingly, only a half a year went by since the last census took place. The previous population survey occurred after the sin of the Golden Calf in order to determine how many people survived the punishment. If one compares the results of this poll to the prior one mentioned in Parashat Pikuday, he will find that the sum is identical to the one mentioned here. These facts, the proximity of the polls and their identical numbers make us question the necessity of this survey? Rashi in his commentary on the verse solves the problem when he explains that this census was conducted as a display of Hashem’s love for his people. “He counts us out of his fondness towards us.” In other words there was no other reason for the poll other then a pure display of Hashem’s love towards His people. This is supported by the fact that there was no other logical reason to conduct a poll at this time. Nevertheless, a question still remains to be answered. Why is counting the nation considered an act of affection? In the laws of Hilchot Taarovot (mixtures of non-kosher food with Kosher food) there is a law that teaches us that anything that is numbered in not nullified even if there is a thousand times the amount of kosher food as compared with the non-kosher. In other instances we know that everything is nullified when there is 60 times the non-kosher element. We learn from this that number reveals the importance of the things they represent. By counting something you are revealing its importance, its inner essence.

Interestingly, the Nazis who wanted to eradicate the Jewish nation didn’t want to relate to the Jews as a people and instead they tattooed a number on their arms. This was and act of the dark side. Those who follow Hashem and His Torah don’t accept the concept of just another number. The number testifies that something very special stands behind it that it being represented by this digit. It is for this reason that our Rabbis place great emphasis on counting letters and relating the spiritual meanings and connections to their numerical value. (Gematriah) We are taught that the 600,000 letters in the Torah are the 600,000 souls of our people. Just as if a letter is missing in a sefer Torah it is not fitted for use in the same way one soul that is not shining its special light affects the entire world. The oldest know Kabblalistic work called the book of creation, Sefer Yizirah, calls these letters building stones and that with each additional letter the number of permutations grows. With only one letter this is only one possible permutation, with 2 letters there are 2, with 3 there are 6, with 4 there are 24, with 5 there are 120, with 6 there are 720, and with 7 there are 5040 possibilities and so on. Each and every additional letter adds another spiritual dimension that is vital to the world’s success and prosperity. This same idea is reflected in the special Mitzvah of preparing ourselves for Matan Torah. By counting the 49 days from Pesach to Shivuot we are revealing the importance of each and every day. Each day blessed with a unique spiritual energy allows us to make the proper spiritual preparations for receiving the Torah. If, G-D forbid, we leave out one day in could have a detrimental result on our preparation for Matan Torah. May be we all merit in a complete and joyous counting and to again ascend to our Holy Temple in the City Jerusalem with the first fruits(Bikurim) Amen.

Shabbat Shalom- Rabbi Moshe Goldsmith

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All Torah Teachings Teaching on Vayikra (Leviticus) Torah Portions Written Teachings

Parashat Vayikrah (connected to parashat Pikudey)

Pekudey- Vayikra March 14, 2008

Dedicated to the Kdoshim meMercaz Harav

The tabernacle was built and dismantled many times on the journey through the desert. Mainly, this is the theme of worship and our relationship with Hashem. Although the structure is taken apart, we- then too are marching forward and never giving up in hope and faith. Our wants and yearnings for faith start with a small step with each step we are adding on to the building of our spiritual world; Hashem is satisfied with each and every move forward because our effort is dear to him. Even today when the Temple is dismantled, just a broken physical remnant hidden with confusion under a golden husk- the main thing is never to give up hope in faith. Although we don’t see the building standing, (May it be rebuilt speedily in our days) Our efforts in worshiping Hashem that are a result of our inner will are the foundation that will with pave the way for its restoration. The Divine service that is the springboard for worship is ratzon(will). Ratzon is an extreme force. It is our spirit, soul and life force because nothing stands in the way of will. All of wants and yearnings we feel should all eventually stream to Hashems’s will. This means being be’shalom (at peace) in our hearts in our relationships, to feel goodness, to see the beautiful, to know that the clouds eventually clear away to reveal a blue sky and forward, forward, forward we march and strive to be better, more improved, happier with what we have in every realm of our lives.

After our holy Temple was destroyed 2,000 years ago, the great Rabbis of that time had the ability to pass over the knowledge and reality that we are never alone, even when the house is broken up. Hashem is always with us, whether the house is standing completely erect or not standing at all, and we are always on the way, even if we stop for a while and “dismantle”- it is only temporary. This is how it was in the desert, this is how it is.

Sacrificing was the main avoda (Divine service) in the tabernacle. Nefesh tachat nefesh. (a soul for a soul) When a person brought a sacrifice he would reach the level of deep teshuva (repentance) when he saw the animal being sacrificed instead of himself. This was an animal he bought with his own mamon-money. Since a person’s possessions are a major part of his nefesh(soul) and he has to give up a part in order to buy the sacrifice, this is called self sacrifice. When he reaches into his pocket and burns the sacrifice on the altar his yeitzer (evil inclination) is atoned for. The Levites in their holy garb playing the holy music and song would be the backdrop to the very mood of the teshuva transformation. A person has now become better, holier, and just like he cannot sacrifice an animal with a defect; he too cannot have any defect in his middot (character), seychel (intelligence), or nefesh. He deeply reflects into himself in order to achieve this spiritual achievement- it is by no means attained through a simple sacrifice. Now he reaches Tzelem Elokim (image of G-d).

Our prayers replace the sacrifices today. Hashem is was and always will be with us, listening to us, guiding us, helping us and bringing us ever so closer to a geula shlayma. (final redemption)

Shabbat Shalom- Leah Goldsmith

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All Torah Teachings Teachings on Shemot (Exodus) Torah Portions Written Teachings

Parashat Beshalach

Parashat Beshalach January 18, 2008

When reaching the pinnacle of the Exodus, the splitting of the Red Sea, we can’t help but ask how did Bnei Yisrael continue to complain after witnessing 10 marvelous miracles brought about through the plagues performed just for them. If all of Egypt “knew Hashem” already, what was missing here in the realm of faith for Am Yisrael?

Moshe Rabbeinu turns to his people and says:” Al Tirau!” – Do not fear! The Machilta medrash discusses how it looked on the shores of the Red Sea when Egypt raced on chariots after Bnei Yisrael. The origin of Israeli politics began then when the young Jewish nation decided to break into 4 groups, or political parties. 1) The first group said- ” Leepol layam!”- Let’s jump into the sea (and commit suicide) 2) the second group said- ” Lashuv LeMitzrayim!” – Let’s go back to Egypt where at least we had what to eat and where to be buried. 3) The third group said – ” La-asot milchama negdam!” Let’s fight them 4) the fourth group simply said –”Ve’anachnu nitzak!” we will scream (what else can we do!?!) They didn’t see “current events” with a spiritual eye yet. Even after all that was done for them, they lived in a realm of the husk of imagination. Fear came out of it. Yes, they had climbed many steps on the ladder to faith, but they were only on the level of “what you see is what you get.” Only after the Egyptians were annihilated on the sea did the culture of “achizat einayim” (creating a false impression) – pass over.

Rabbi Nachman of Breslov says that a person cannot really know and believe that Hashem wants only goodness for him until he reaches the level of clarity in faith (behirut be’emunah). This is like saying, “Seeing is believing”. We have been taught that what a person sees is open to interpretation. Rav Nachman says no- Even if there are direct miracles, if there is no clarity in faith- you won’t see them. This has nothing to do with knowing the Torah and keeping all of its laws. This is only about holding the heavenly yoke of heaven in your heart. When a person roots faith in his emotions and constantly refreshes the feeling of faith, the energy that comes out of this enables him to see miracles. Then when Hashem tests us, we are able to elevate ourselves above the nisayon(test) by serving Him, like a successful worker who never gets used to his job, but loves his work passionately. He accepts every challenge that Hashem brings his way with a clear understanding that everything that Hashem does is for the best!

Dear Readers, Here in Israel today nothing really makes sense. Sderot and the Western Negev are barely on the agenda of our government. Instead, they prefer to place our precious home land on the negotiating table as if it was their own personal possession. The lessons of throwing thousands of Jews out of their homes in Gaza were not at all learnt. The world remained silent and encouraged this immoral act. Instead of admitting to their terrible folly which brought about the creation of another terror state they prefer to stubbornly continue in a similar path of destruction.

As we again stand on the shores of the sea divided in our ideas about what to do let Hashem open our eyes and hearts and help us to see His salvation.

Shabbat Shalom,

Leah Goldsmith Itamar

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Parashat Bo

Parashat Bo Thursday, January 10, 2008

In the tractate of Sanhedrin 111A our Rabbis criticize the behavior of Moshe Rabeynu and praise the actions of our forefathers. The Talmud explains that the fact that Moshe Rabeynu wasn’t able to lead the Jewish nation in battle against the 31 kings was his punishment. Instead of Moshe Rabeynu being the one to merit in the Mitzvah of capturing the land of Israel, it was given to his student Joshua. The Talmud explains that Moshe Rabeynu was punished because unlike our forefathers Abraham, Isaac, and Jacob, who never complained about their difficult situation, Moshe Rabeynu on the other hand complained. The Talmud is referring to Moshe Rabeynu’s response to Hashem after the situation in Egypt worsened for the Jewish nation, “Why have you brought this trouble on your people? Why did you send me?”

The Talmud sites three examples of difficulties that our forefathers had to face. The first example is with Abraham Hashem says “Go! Walk back and forth across the entire land because I will give it to you.” Despite Hashem’s promise to give Avraham the land, he could not find a place to bury his wife without purchasing the cave of Machpela for a huge sum of money. The second example is of Isaac, “Live here in this land and I will be with you and bless you. I will give all these lands to you and your descendants. I will keep the oath that I swore to your father Abraham.” Nevertheless, Isaac’s servants couldn’t find water to drink and they had to fight with the shepherds of Grarr over the water pits. The third example mentioned is with Jacob. “I will give the land on which you are lying to you and your descendants” Yet Jacob could not find a place to pitch his tent until he purchased a portion of land in Shechem.

Despite these difficulties, our forefathers never complained and quietly paid the price for settling the land of Israel. Obviously, Moshe Rabeynu, the greatest prophet that ever lived, did not complain because of personal difficulty; he was broken because of the tremendous suffering his people were experiencing. On the other hand, our forefathers’ difficulties seemed to be on the personal level.

Why then does the Talmud make a comparison between them and criticize Moshe Rabeynu? Apparently, the sages were teaching us that Abraham’s search for a grave and Jacob’s search for a place to set up his tent, and Isaac’s struggle over water weren’t in the least personal issues. These were all prototypes of situations that their decedents would have to face when trying to settle the land of Israel. Hashem was preparing them for the great difficulties that would lie ahead in inheriting the land.

The lesson is that we mustn’t focus on the difficulties but rather remain steadfast in our faith as we continue to move forward. Today more than ever we can identify with this message. We never seem to be able to sit back and relax. It is amazing how the building of Jerusalem and the communities of Yehuda and Shomron capture the attention of the whole world. It is absolutely mind-boggling.

The words of Moshe Rabeynu to Pharaoh are still echoing today, “Let my people go”.

Rabbi Moshe Goldsmith Itamar

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Parashat Vaerah

Parashat Vaerah January 3, 2008

Redemption from Egypt did not happen overnight as we know, but stage by stage. The curtain is raised as Bnei Yisrael, Moshe Rabbeinu, Pharoh and the Egyptians are about to enter a new scene- Hashem hardening Pharoh’s heart. Bnei Yisrael are in a complete state of exile in their bodies, spirits and souls. The form of enslavement that Pharoh inflicted on them did not leave any time or space for them to tap into the life force of their souls. At this point they were hanging onto the second to the lowest rung of the ladder of idolatry and impurity, the 49th level. They were drowning in the fleshpots of Egypt. In this state they were not able to unfasten the shackles of their persecution which directly affected their spirit.

In order to move things along, Hashem decided to harden Pharoh’s heart. In turn, He performed miracles through the vehicle of Moshe Rabbeinu. Every time this happened, a link on the slave chain became unfastened and another vertebra in their backs straightened and added life force to their spirits. With every hardening of Pharoh’s heart, they experienced the Shechinah and grew closer to Him. They reached the top of the ladder when they discovered their true identity, their great spirit (Nefesh). This new spiritual height gave them the strength needed to slay the Egyptian god and turn it into the Pascal sacrifice. Bnei Yisrael reached internal salvation and were raised to a level of a redemptive spirit. They were ready to leave. Right now!

The Kabbalah describes this as the level where the body and soul function as one unit. The soul perceives the spirit transmits and body acts. Our Rabbis teach us that there are four different descriptive words referring to redemption in the Torah. In essence each of these words represents one of the stages of redemption outlined above. 1) Hotzeyti- He took us out (body) 2) Hitzalti- He saved us (nefesh-spirit) 3) Ga’alti- He redeemed us (neshama-soul) and finally 4) Heveyti- He brought us- referring to the bringing together the above levels.

This shiur was based upon the Torah teachings of Harav Hakadosh, Reb Chaim HaCohen (Hachalban) zechuto Yagen Aleynu

Shabbat Shalom,

Leah Goldsmith Itamar

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Parashat Vayigash

Parashat Vayigash December 14, 2007

Determining leadership for the Jewish people has never been an easy thing for any age in our long history. But when a leader’s time comes to reveal himself, he can no longer stand beside and hide. Our first encounter with “hide and seek” is when our first King, Saul, described as good looking and tall, hides amongst the barrels and he can’t be found. And they could not find him. ולא מצאו “ואין “”והנה הוא נחבא עם הכלים (Samuel one, chapter 10 verse 22)

The search for King David was not done simple either, even for our prophet (Samuel one chapter 16 verse 11) He sifts through all of Yishay’s sons and asks, “Hatamu hanearim?” “Is there not another son to be found?” “Oh him!” they are practically rolling their eyes and point to the young David out pasturing the sheep.

Up until now, Yosef displays, on an obvious level, emotional indifference as well as hides his true identity. He has been thrown into the pit 2 times, looses his brothers and suffers at the hands of Eshet Potiphar. Yehudah faces personal tragedy in his own family loosing 2 sons to death, not to mention his ordeal with Tamar and his coming to terms with the his own truth. His tikkun reaches a climax when he is ready to sacrifice himself as a guarantor for his brother, Binyamin. This devotion is what brings Yosef to finally reveal himself.

If passion and desire and overcoming these tests were the theme of the previous parshas, now we are focused on heart and soul emotion. Feelings are brought up afresh by thoughts of home, family standing up for brotherhood. Yosef, who rules half the world but in one second is again taken into the fold of the family, and Yehudah who is almost crowned king of the House of Israel have both “learned on their own skins” what responsibility and accountability mean.

The slander, pits, and dreams zenith as Yosef, the lifesaver emancipates himself as he cries, “ANI YOSEF!”(I am Joseph) This he only does when he sees the brother’s sin rectified. כל ישראל ערבים זה לזה” All of Israel is responsible for one another. This is the key of redemption. May it arrive speedily in our days, Amen.

Shabbat Shalom,

Leah Goldsmith Itamar

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Parashat Vayeshev

Parashat Vayeshev November 29, 2007 In these last parshiyot, through the examples of Dina and Yoseph, the substance of Shechem is revealed into 2 separate streams of consciousness. First, in its character of turning the active into the passive. Dina went out TO SEE the Land of Shechem, but what really happened was that Shechem SAW her; Dina was taken and ruined. When Yoseph goes out to SEEK his brothers in Shechem, a man ( the angel Gabriel) finds Yoseph there and soon afterwards the brothers RECOGNIZE HIM from afar. From that point he is taken and thrown into the pit. From the pit he revolves and revolves until he reaches the lowest point- prison in Egypt. He reaches the bottom rung of Olam Tachton (the lower worlds) but never asks why. His job is to take out the holy sparks from that place. In an almost full swing of events, despite not being able to turn the clock back, Yoseph is ordained second to the king. He marries Pharoh’s adopted daughter, Asnat, who in fact is the daughter of Dina and Shechem who Y’akov sent down to Egypt. Together they raise the future generations of Ephraim and Menashe who eventually inherit the portion of Shechem and her vast environs. The tikkun (rectification) of the positive side of Shechem is when all the tribes unite in position to receive the Torah- renewal of the covenant when they enter the Land after wandering the desert for 40 years. This is done in Shechem echad (one united Shechem). Hashem tells us ” SEE, I gave you (lecha- as one unit) the blessings and the curse..” In the act of buying the Land of Shechem way before all of this transpired, Ya’akov made a kinyan for nachalat Yoseph in buying the chelkat hasadeh for 100 k’sita from Shechem ben Chamor, a legacy for Yoseph (who is later laid to rest there) and all of Am Yisrael FOREVER. Dear Readers, When we ever go up to Har Gerrizim and look down into Shechem we are well aware that we are being watched. Despite the heartbreaking view of a destroyed Kever Yoseph, we can perceive that Yoseph is drawing out the last of the sparks of Edom. Only he can do this.

Shabbat Shalom, Leah Goldsmith Itamar

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Parashat Chayeh Sarah

Parashat Chayeh Sarah November 1, 2007

Abraham and Sarah, the founding “parents” of the Jewish people are the first in the world to sanctify G-d’s name. Living a complete life of chesed, loving kindness, doing goodness, their home being the source of happiness and warmth and bounty; they are constantly tested. Many obstacles in faith come up, whether it being told to leave their comfortable and familiar surroundings to a land that they did not know, or negotiating their release from captivity by various rulers, including the hardest trial of all- the offering up of their son as a sacrifice. Their steadfast belief, however, enables them to overcome all of their obstacles. Wherever they go, they galvanize the masses, and give the service of a five star hotel in their tent. Sarah laughs and Abraham waits upon his guests with a twinkle in his eye. “There is no despair in the world.” “ein yeush ba’olam” – as Rabbi Nachman of Breslov stresses.

Sodom and Amora are the illustration of societies that are steeped in wickedness. Not only do they not attend to wayfarers, are wicked to strangers, but they are an antithesis to any norms of the good of Abraham and Sarah. They are punished and nothing remains of them but fire, salt and brimstone, barely no continuity.

Chesed, loving kindness, is the life giving force that finally rewards Abraham and Sarah with a son, an heir and second stepping stone on the family tree of the Jewish people. Sarah passes on and Rivka is then brought to the tent. Again, the smell of bread baking, the sight of the candle burning and the light of G-d is in the world. In pairs, each partner in her/his distinct way transmits their unique heavenly message and purpose. They have a mission. They are taking hold of the Land.

While Abraham is more associated to movement and motion- “Go up to a Land that I will show you.”, “Go up to the Land of Moriah”, “and he ran to meet the guests”…while Sarah is linked to permanence, not moving from her place in the tent where she kneads the dough, prepares and laughs. Abraham buys her an “Achuzat Kever”- a permanent place of rest for her (where he later joins her).

The Land of Israel is acquired through two functions, each done by the role models in their line of duty. Abraham, “Koom lehithalech ba’aretz”, acquisition by walking the land, making contracts, buying places, while his analogous “co-worker, co-owner”, sits, or rather lays down and claims the land in her right, as it says, “Tzaddikim bemitatam nikraim chayim”- the righteous even after passing away are considered alive-. Chayeh Sarah, the LIFE of Sarah is the name of our chapter, She is buried in a permanent place in the Land of Israel, Chevron. But she lives on.

Shabbat Shalom,

Leah Goldsmith Itamar