Pesach - Lessons from a baby

The verses describe the leaving of Egypt as the “birth of the Jewish nation”[1].

This can be why we give so much attention to the ‘child’ during the Seder. Numerous steps are taken to catch the kids’ attention, to get them involved. Maybe we are the child.

We were children in terms of time and merits. Yes, it was the beginning of the life of the Jewish people, but we were also on a low spiritual level[2]. We grew through the 49 following days, until we were ‘mature’ enough to receive the Torah by Mount Sinai.

Possibly, this ‘child’ should not only be viewed in the negative, but has positive qualities we can learn from.

Egypt in Hebrew is “Mitzraim”. The word means boundaries. We are taught[3] that we must leave our “mitzraim” - our limitations. We can’t be satisfied with what we are doing. We need to do more even if it’s beyond our comfort zone. We have the ability to do more, because our soul has unlimited powers – it’s a part of G-d.

This is a lesson we can learn from the child. It has no boundaries. It thinks that its parents can do nine things at one time – NOW! The child has passion, expression and life! His opinions are clear; nothing gets in his way. He does all this and doesn’t get anyone upset because he’s cute.

Maybe we can learn from the child.


[1] Yechezkal Ch. 16
[2] Tanya Ch. 31
[3] Tanya Ch. 47

Parshas Tzav - Sacrifice of the mind

The mind runs wild.  Can one control his thoughts?  If there's an image that’s not to be seen, you can close your eyes.  One can just stick a finger in his ears if he doesn't want to hear something. If you want to blab out something stupid – bite your tongue.  The mind on the other hand is more difficult to manage [1].

The Zohar [2](and other commentaries[3])opine that there was a special sacrifice brought to atone for improper thoughts.  The name of the offering was- Olah. 

R' Bachya Ibn Pekudah - the Bechaya [4]makes some interesting comments regarding the Olah, he says: "the word "olah" is translated to mean exalted.  It surpasses all of the other sacrifices, for it atones for the mind's thoughts, (and the mind is the most important part of a person)...The sacrifice burned all night for it atones for sinful thoughts (that often occur at night)...”.

What can one do if a sinful thought arises?  Here are some suggestions:

1) "Thought is a garment and servant of the intellect and emotions.  Even when it is not serving the intellect or emotions, it continues to function, thinking and meditating. However, this activity is then not only devoid of content, but also open to depravement... It is explained that alien or evil thoughts are caused by "emptiness of the head."  For when the mind is occupied, the thought has something to serve, and there is no room for stupid and vain thoughts devoid of substance – Rebbe[5].

2) If the idol thoughts arise during prayer, looking at the words in the prayer book(instead of praying by heart), helps one focus, and diverts the mind from wandering - Rebbe[6].

3) In addition, adding more enthusiasm and passion to his words of prayer help 'burn' away disturbing thoughts - Rebbe Rayatz[7].

[1] See Mayone Shel Torah Tzav in the name of the Sichos Tzadikim. Cf. Tanya Lekutei Amarim Ch. 28, Igers HaTeshuvah Ch. 7

[2] Tzav 29b in the name of R’Chiya

[3] Medrash Tanchuma Tzav 6 and others

[4] First half of the eleventh century

[5] Hayom Yom 16 Cheshvan

[6] Igros Kodesh vol. 7 p. 362

[7] Sefer Hamamorim Kuntreisim vol. 1 p. 544

Parshas Terumah - The quiet fire

The quiet fire

In addition to the animals and birds that were sacrificed in the temple, there where also incense offerings. They were each brought on different Altars (Mizbechos). One Altar was in the Azara – outer courtyard, the other was in the Kodesh – inner chamber. The Altar in the courtyard was for animals, birds and the like. The Altar in the Kodesh was used for incense offerings.

R’ Aba[1] is quoted in the Zohar[2] saying:

‘Just as there were Altars in the Temple, there are also Altars in man. They mirror each other[3]’.

Rabbi Yitzchok Arma (1400-1465) – the Baal Hakeido[4] takes this a step further. He says that the Alter of man is his heart[5].

The Alter Rebbe explains that the two Alters of the person represent two distinct levels within one’s heart[6].

“The inner Alter was made of gold – it symbolizes the ‘awesome love’ one can attain… The outer Alter [made of stone and earth] personifies a more elementary love of G-d”.

One can ask, if the outer Alter represents the lower level of love, why was the fire much larger then the fire on the inner Alter?

The Alter Rebbe explains:

“The calm fire is much deeper, the flaming fire denotes a lower level, its flames represent a struggle with the ‘beastly’ animalistic drives, attempting to burn it out - with a love for G-d”[7].

Bigger is not always better.

What does the small fire represent?

The Alter Rebbe explains[8]:

"After one has calmed his 'animal' he can then go deeper. He goes to works on connecting to G-d in a more meaningful way. This concept is represented by the incense offerings. Just as the smell of the incense open the depths of his mind, so too the ‘spiritual incense’ is offered when the Jew becomes divinely inspired to serve G-d with his innermost soul. This then inspires an even deeper level of relationship with G-d”[9].

The Alter Rebbe illustrates this with the following parable[10]:

"When a child is still distant from his father, he cries out "father, father" - yet, when he is close to his father and is being embraced by his father, he says nothing - it is quiet. This is similar to the Amida prayer where one stands quietly.





[1] There were a number of Tannaim that had the name Abba. One was Abba Shaul. He lived two generations after the destruction of the Temple. A second was Abba Shaul ben Batnit. He lived in the latter period of the second Temple. A third was Abba Yose ben Hanin also living before the Temple was destroyed. It is not clear whether any of these are the Abba mentioned in the Zohar.


[2] Tzav 30a-b.


[3] Rav Abba connects the inner Alter of man to his faith in G-d.


[4] He wrote a fascinating commentary on the Chumash titled ‘Akeidas Yitzchok’. In this sefer he connects every passage throughout the Chumash to the Akeidas Yitzchok – the binding of Issac to the Alter by his father Avraham.


This thought regarding the Alter in man’s heart is found in in Parshas Tzav of that sefer.


[5] The Talmud (Brochos 26b) says that the three daily prayers correspond to three of the daily offerings in the Temple. Rabbi Arma says that this would fit well with his idea - that the Alter of man is his heart – because ‘prayer without intent (heart) is almost worthless’. Cf. discussion on the comment of the Akida by the Rama – Rabbi Moshe Isserles (1520-1572) in Toras Haola section 1 Ch. 24.


[6] Lekutei Torah Hazinu 78d, he bases this concept on the Zohar, the Zohar only discusses two levels in the person – not directly connecting them to the two levels of ones heart.


[7] This idea is alluded to in the above-mentioned Zohar.


[8] Sefer Hamamorim 5564 pg. 67


[9] The Alter Rebbe is comparing ‘sacrifices’ to man’s service of G-d, (similar to the Talmud ibid that “prayer is in the place of the sacrifice”).


[10] Lekutei Torah ibid 79b-c

Parshas Mishpotim - Under New Managment

A close friend of mine is an addict. He had tried medication, therapy and much more. Nothing worked. He lost his family and his health. He almost lost his life—a number of times. He finally found recovery through a 12-step program. In his words, “I found G‑d. Since then, my life has never been better.”

In this week’s Torah portion we discuss the laws of a muad, an animal with an established track record of violence. This distinction is earned by having perpetrated a destructive act three consecutive times.

(Once an animal is an established muad, the owner has to pay the full price of the damage caused—as opposed to a tam, an ordinary animal, for which he must cover half of the loss.)

Once established as a muad, can an animal become tamed, or does it keep its muad status forever?

The answer is that even animals can “repent” and revert to tam status. The sages of the Talmud(1) offer a number of methods through which the animal’s slate can be wiped clean. One way is for it to be purchased by a new owner. When “under new management,” we once again assume that it is tame, and is no longer viewed as a menace.(2)

The Rebbe(3) explains that we each have an inner animal, known in chassidic parlance as the animal soul. Left untended, it can become “wild.” How can we bring it under control? There are a number of steps that a person must take to subdue his baser side. And, like the case of the unruly and destructive animal, chief among them is that he must transfer ownership—in this case, by bringing it under G‑d’s control and submitting himself to His will.

How does that work?

My friend, the addict, explained that the key to recovery was realizing he was powerless—G‑d is in control. Once he had relinquished control to a higher power, he was able to begin recovery.


1. Bava Kamma 40b.
2. Rabbi Yechiel Michel Epstein (1829–1908) and others posit that the new status is due to the assumption that the new owner may be a better guardian (Aruch Hashulchan, Choshen Mishpat 389:18). As understood by the Rebbe, Maimonides (1135–1204) and Rabbi Menachem Meiri (1249–1306) seem to say that it’s the animal that changes. Rashi and others offer alternative explanations (see Likkutei Sichot, vol. 36, pp. 102–106).
3. Likutei Sichot, ibid., pp. 106–108.

Parshas Vayeishev - My teacher's face

“In the course of time, his master’s wife cast her eyes on Yosef. “Sleep with me,” she said. He adamantly refused. . . She spoke to Yosef every day, but he would not pay attention to her. He would not even lie next to her or spend time with her. One such day, [Yosef] came to the house to do his work. None of the household staff were inside. [The woman] grabbed him by the cloak. “Sleep with me!” she pleaded. He ran away from her, leaving his cloak in her hand, and fled outside[1]. 39, 7-10.

The Rabbi’s of the Talmud[2] add some fascinating details to this story. They say that Yosef was given assistance in overcoming this challenge[3], through an image of his father[4] appearing to him[5].

What was this image all about? Did Yaakov talk to him? 

According to some sources the “image” was a “live skype connection” – Yaakov talked to him. According to other sources, it appears as though it was just the face of his father that he saw.

The Talmud in Tractate Sota says that Yaakov told Yosef that if he sins, his name will not appear on the Choshen (Breastplate) of the Kohen Gadol[6] together with his other brothers.

On a simple level it would appear as though Yaakov was trying to scare his son out of sinning[7]. But according to many version of that passage it is clear that Yaakov was not trying to scare his son, on the contrary he was using love.

According to the version of the Ein Yaakov, the words Yaakov used to address his son were “son, son”. The repetition of his name clearly denotes love[8]. In the light of that version, is seems that Yaakov was describing to Yosef, his greatness – that he was one of the twelve Shvatim (tribes). His mentioning of his name being taken out of the Choshen, was only a side point.            

This can be supported by an interesting detail mentioned by the Talmud Yerushalmi (Jerusalem Talmud)[9]. The Talmud says: “his mother Rochel appeared to him as well”. The mother obviously denotes love and connection[10].

Love can accomplish a lot more then fear.

The Medrash[11] states, that it was just the face of Yaakov that appeared. No mention is made of anything being said by Yaakov. The image of His holy face melted away all temptations. 

Parents obviously can make a very big impression on their children. Their image obviously is well ingrained in psyche of the child. What is that image like? Is it a loving supporting image? It is a holy image? 

We can also have images of our parents, teachers, Rebbe’s and Tzadikim (righteous)[12]. May their merits protect us in all times!







[1] Translation taken from the Kaplan edition with minor changes
[2] Sotah 36,b, Breishis Rabbah Parsha 87 section 8, cf. Medrash Tanchuma Vayeishev 9.
[3] Many commentaries (see Ben Yehodia Rabbi Yosef Chaim of Bagdad – Ben Ish Chai 1832-1909 on Sota 36b and others) explain that Yosef who is classically referred to as Yosef HaTzaddik (the Righteous one) was not just tempted to sin; rather, there was something much deeper happening here. To explain Yosef’s thinking, Rabbi Yosef Chaim prefaces two approaches to tackle an evil desire. The regular approach is to “push” the thought away. An alternative approach is to battle with the evil desire until it’s subdued. Rabbi Yosef Chaim explains that Yosef chose the second approach. Yosef wanted to totally knock out the evil forces. Yosef felt that the bigger the temptation, the more evil he would be able to crush. He therefore put himself in this difficult situation, in order to subdue as much evil as possible. He didn’t need Yaakov, Yaakov came lovingly to make it easier for him.
[4] Some claim, (see Meam Loez) that he saw himself in a mirror and it was “the image of his father” since he looked like his father.
[5] Rabbi Moshe Hadarshan (11th century) explains (cited in Tosfos Tractate Sota 36b) that the Talmud based this idea on the words of Yosef “no man was in the house”. Those words imply no man was in the house ,but his father was seen through the window.
[6] One can ask: why was Yosef given such harsh treatment, while Reuven, (for example) who “sinned” [on some level] was written into the Choshen.
Possibly, this was because of the deep connection he had with his father. This connection made him more responsible.
Alternatively, since Yosef was privy to sodos haTorah (secrets of the Torah) from his father, more was expected of him. See Rabbi Yaakov Ben Asher – Baal Haturim (1269-1343) who comments on the possuk (verse) describing Yosef as the “Ben Zekunim” the gematria (numerical value) of those words equal 206 – the same as the word roz meaning secrets. Having this information made him more accountable for any future sin.   
[7] This approach may be supported by the words of the Medrash that says: “after his father appeared to him his blood cooled”-implying that Yaakov was cooling him down.
Cf. Sefer Hamamrim 5664 pg. 95 where Rabbi Sholom Dovber Schneersohn – Rebbe Rashab (1860-1920) discusees the connection of Yaakov to a Kabbalistic level referred to as “sheleg” snow.
[8] As understood by the Rabbi Yosef Chaim of Bagdad – Ben Ish Chai 1832-1909 on Sota 36b in Ben Yehodia. He goes on to connect this to the attribute of Yaakov – mercy.
[9] Tractate Horios chapter 2 section 5
[10] This passage may be explained by the words in the verse “no man was in the house” but his mother Rachel was (see fn 5). 
[11] Breishis Rabbah Parsha 87 section 8, cf. Medrash Tanchuma Vayeishev 9. The Talmud Yerushalmi seems to be saying this as well.
[12] See Sefer Hasichos 5687 pg. 9 Rabbi Yosef Yitzchok Schneersohn – Fridiker Rebbe (1880-1950).
I have heard from elder Chassidim that before a Chossid would look at a picture of his Rebbe, he would wash his hands and clean his thoughts.

Parshas Vayishlach - Worry

32, 11-12

I am unworthy (katonti) of all the kindness and faith that you have shown me. I crossed the Jordon with [only] my staff, and now I have enough for two camps. Rescue me, I pray, from my brother-from the hand of Esau. I am afraid of him, for he can come and kill us all, mother and children alike[1].

Why was Yaakov worried?

I don’t get it. Did Yaakov not have faith in Hashem? 

The Talmud[2] indirectly addresses this verse in the context of the Law regarding putting oneself in a dangerous situation. The law is: “one should never put himself in a dangerous situation hoping that a miracle will happen, because a miracle might not occur”. The Talmud then adds: “even in the event that a miracle occurs he still is at a loss, because the miracle will deduct from his account of merits”.

The Talmud quotes from this Verse regarding Yaakov. From Yaakov we see that although he was promised from G-d that his children would make it safely to Israel, he was never the less worried. The reason for his worry was his assuming that the lavish rewards G-d had given him, had used up all his points. This is the meaning of the word “kotonti” “I was made small”, Yaakov felt small in terms of the credits that remained for him.

Miracles do happen, but one cannot rely on them[3].  


The Righteous are able to rely on miracles

Some are of the opinion[4] that there is an exception to this rule. Tzadikim – our holy Rabbis, may rely on miracles.

According to this approach, why was Yaakov worried?

The Medrash[5] seems to forewarn this question. The Medrash quotes a scary verse. The verse tells us “praiseworthy is the man who is constantly afraid[6]”. The Medrash goes on to say that Yaakov[7] took this very seriously.

How can it be that Yaakov thought he might sin? Didn’t he know himself? True, the Rebbe adds that “sin” doesn’t literally mean sin. It only means something was lacking in his service[8]. Never the less, how can we say that Yaakov didn’t know where he was holding and needed G-d to tell him that he was a Tzaddik.

Possibly this can be understood through a fascinating, revolutionary explanation of the Rebbe on a puzzling statement in the Talmud[9]. The Talmud relates: when R’ Yochanon ben Zakai was about to pass away he started crying, R’ Yochanon then explained: “there are two paths before me, one to Gan Eden (Paradise) and one to Geheinom (Hell). I don’t know where am going, how can I not cry!”.

The Rebbe explained[10], that R’ Yochanon was so preoccupied with serving G-d, he didn’t have time to think about himself – to make a self-analysis. 

[I once observed someone hearing this explanation for the first time. This individual was an accomplished Rabbi in his 60’s – he began to cry. He said: “if I had heard this 40 years ago, my life would have been totally different”].

Maybe, this is what happened with Yaakov. He was so busy serving G-d, by refining the world. He was using every second to make G-d happy. He wasn’t able to scan his every nuance, and he needed G-d to assure him, that everything will be ok. 

Everyday when we finish Shachris (morning prayer) and are getting ready to go into the world, we say ‘al tira’ – don’t be afraid, G-d will be with you!














[1] Kaplan edition


[2] Shabbos 32a in the name of Rabbi Yanai.


[3] Regarding this topic cf. Rabbi Shlomo Yitzchaki - Rashi (1040-1105) in tractate Shabbos 32a says that although on Rosh Hashana G-d plan’s what will happen to man, never-the-less when one is in a dangerous place G-d rethinks His judgments of Rosh Hashana, based on this persons behavior since then.


On this topic cf. Rabbi Moshe ben Maimon – Rambam (1135-1204) Laws of Teshuvah 5,1 quotes from the verse in Devarim 10 that “G-d only asks us to fear him”. The Rambam says this verse mean’s that everything is preordained by G-d, except matters relating to fulfilling the Laws of G-d.


In simple terms, the concept of free choice is limited to areas relating to the fulfillment of the Torah. See Devarim 4,15: “be very careful in guarding yourself (from harm)”. Clearly, avoiding a dangerous situation is considered a Mitzvah, hence, this is free choice.


See also Tractate Kesubos 30a “all is in the hands of heaven except (protecting oneself from) cold and heat”.


[4] See the Sefer HaChinuch in Mitzvah 576.


Based on this, I once explained (Biurim VeHaoros 2008) an interesting passage in tractate Baba Basra 8a, regarding the law that Torah Sages do not need to contribute to the community tax for the cities protection. The reason for this is – their Torah protects them.


[5] Bamidbar Rabbah chapter 19 section 32


[6] Mishlei It’s interesting to note that the Medrash goes on and quotes that G-d has to continuously assure the righteous that there is no reason to be scared. The verse tells us to be scared and G-d says don’t be scared, an interesting conflict!


[7] The Medrash quotes from numerous sources that Moshe as well had this trait – he was “always scared” and G-d had to assure him numerous times not to be scared.


[8] Quoting from a Verse in Melachim 1 Chapter 1 verse 21, Lekutei Sichos vol 15 pg. 277 fn. 24


[9] Tractate Berochos 28,b.


[10] Lekutei Sichos vol 16 pg 271

Parshas Beshalach - What I learned from my teacher

Making G-d beautiful?
Amidst the excitement and glamour of the splitting of the sea, the Jews cried out words of praise to G-d. “This is my G-d and I will make him beautiful”.

“I will make him beautiful”!! How can we make G-d beautiful?

The Rabbis of the Talmud seem to be bothered by this and explain[1]:

“Be beautiful before him with Mitzvos. Make a nice Sukkah, a nice Lulav, a nice pair of Tzitzis and a nice Sefer Torah”. 

We should make His Mitzvos beautiful. He is perfect; we are the ones that need perfecting. 


The guy with the nicest Esrog

I once witnessed the purchase of $700 Esrog. A regular one is priced at about $75. There were about ten other people watching. He took out a special magnifying glass to examine the Esrog. It was beautiful to see a Mitzvah given the respect of a precious gem. 

A teacher of mine had a different style. He told me, that he felt uncomfortable going to Shul with a fancy Esrog. He didn’t want everyone looking at him. He didn’t want to be showy. His Esrog was fancy in a different way.

One had a high-class Mitzvah; the other was a high-class owner.

The Jews at this most awesome time, in the midst of G-dly revelations, felt extremely connected to G-d. They were so ‘one’ with G-d, that they ‘forgot’ about themselves. When a person forgets about himself he can own an expensive Esrog and still be very humble.   


They saw G-d!
“This is my G-d”, the Jews sang to G-d. What did the Jews mean by “this”, were they pointing at something? 

The Medrash[2] says yes, they had such a clear vision of G-d, that they were able to point a finger and say here It is. It was right in front of them.

Based on this Medrash, the Rebbe answers an interesting question[3]:

“How were the women able to sing in front of the men at the time of the splitting of the sea[4]? Possibly, because the Jews (even the simple ones) were experiencing such a clear revelation of G-dliness, the attraction of a woman singing was not a worry”.

With this in mind, the Jews cried out, “Let us make our Mitzvos beautiful”. In such a state, the ulterior motive of having a fancy Mitzvah, is not even considered.

Obviously, it’s better to spend your money on a Mitzvah over a Lamborghini. But, to make it truly beautiful, it has to be coming from a place of “this is my G-d” – a personal deep relationship with our Maker.




[1] Tractate Shabbos 133b, the Talmud goes on with alternate explanations, cf. Rashi on the verse.


[2] See Yalkut Shimoni 244, cf. Rashi on verse.


[3] Lekutei Sichos (Lubavitcher Rebbe) Vol 11 pg. 58 fn 20


[4] This question is based on the Jewish Law that a woman’s voice while singing, is considered intimate, and therefore should not be shared with the public.