Inspirational Thoughts on the Parsha

At the inauguration ceremony of the Mishkan, Moshe Rabeinu tells Aron that although a mourner doesn't eat from the Kabonos, yet now during your mourning for your two sons, I want you to eat the Karbonos. Aron goes ahead, eats some and then burns some. He says that they are two different types of Karbonos, and therefore, even though he has to eat one, the other one has to get burnt. There are the “temporary Karbonos” like these to inaugurate the Mishkan , which were more stringent, and then there are the “generational Karbonos” meaning the regular Karbonos which would be brought throughout the generations.The lesson is that generational Karbonos represent the generational Yiddishkeit that we've been doing throughout the generations. Those the Yetzer Hora doesn't really fight against, and it becomes our second nature. However, in every generation, the leaders enact new Takanos (the call of the hour), and those the Yezer Hora fights. His argument is that we never did this before. We must derive that these are actually even more important. The generational Yiddishkeit, could be enjoyed. Alternately, regarding the temporary call of the hour, those must be burned, meaning we have to approach those with total self sacrifice.לקו״ש כז-ב

There is a debate regarding a contribution for a Korbon: whether it is more important to keep your word or to keep your intention. Therefore, if someone promises to bring a small Korbon but brings a large one, according to one opinion, it's not valid. However, according to another opinion, since the intention of every Jew is to bring the biggest and the best, although he may bring a small Korbon, it's just that presently he can't afford a larger one and therefore, it is considered valid. In a deeper sense a Korbon refers to someone who desires to be “Korov”- wants to be close to Hashem. He wants to offer everything that he has to Hashem, as opposed to someone who is just doing a specific mitzvah- just focusing on subjugating one part of himself to Hashem. Therefore, when someone decides to be a Korbon- to give everything over to Hashem, although he is presently doing just one specific action, it is considered as though he is submitting himself completely to Hashem.לקו״ש כו-ב

There are two amazing explanations on the word Pekudei. First , it means to count- referring to when the Jewish people brought the multitude of material and the Kalim of the Mishkon to be counted by Moshe.The purpose of the Mishkon was to forgive the Jewish people for the sin of the Egel. Moshe, as the leader of the Jewish people, was able to transfer the ownership of materials from the individual to the public- the Jewish people. A second explanation of Pekudei is to bring together. By Moshe building the Mishkon, he brought together all the higher energies and unlimited Kadusha from above. The idea of the Mishkon was to take something limited that could be counted, and through that, to draw down the unlimited Divine.לקו״ש כו-ב

It's all about the generosity of the heart. After the Jewish people sinned with the Egel , Hashem forgave them. In order to counter the excitement they had when they brought the gold to build the Egel, the Jewish people displayed their generosity of heart during their donations for the Mishkan, which were accompanied with great enthusiasm and excitement. Their massive donations, initiated from themselves, were accompanied with passion and excitement. This countered the exhiliration displayed at the Egel. Interestingly, in this area, the women who naturally have more fear and belief in Hashem and naturally more generosity of the heart, brought more than the men. Also in accomplishing the purpose of the Mishkan- that Hashem should dwell permanently in the Mishkan, the generosity of the heart, contributions initiated by the Jewish people themselves, guaranteed that the Shchina rest there and in a permanent way.לקו״ש כו-ב

There is a discussion regarding the purpose of the clothing the Kohanim wore. According to Rashi, it was primarily clothing-to cover up out of modesty, but also to accord honor and glory. According to the Rambam, it was primarily for honor and glory which expressed itself in the clothing. Therefore, when it came to the Efod, Rashi explains that it was designed longer and wider to cover up even more, because that was its purpose. Rashi shares that his heart says it's like the noble women that ride on horses who wear this type of robe. According to the Rambam however, it was shorter because it was about being an ornament for honor and glory. The story is told that Rashi went out in public and saw a noblewoman riding a horse wearing this robe and it bothered him why he had to see something that is not so modest. Yet, he was able to transform this experience to give him clarity on what the Torah means when it discusses the Efod, and he says that ‘my heart says, which is the place of Yecheda-the deepest part of the Neshama. It is from here, the deepest part of our Neshama ( our heart) that we are able to transform even a negative experience.לקו״ש כו-א

Why is it that when Bnei Yisroel built a home for a Hashem fit was also constructed with silver and copper? Wasen't gold alone the best choice? The answer is because each one of these metals represents a different type of Jew. In order to have a proper home for Hashem we need representation from all types of Jews. This is similar to the Aron-the holiest place in the Bais Hamikdash- which represented all types of Jews. The First Luchus symbolized a Tzadik, the broken Luchus epitomized the Rasha and the second Luchus personified the Bal Tshuvah.לקו״ש ו-א

If a person's animal damages on three occassions, it is called a Mued -one with a destructive behavior. There are two ways to revert it back to its original tame state. One is to train it long and hard until it eventually returns to its original state. Another way is to either sell it or gift it. With the change of ownership and its environment, the animal reverts back to the original tame state. The same idea can be applied to the animal soul. It is not naturally inclined to do bad, but sometimes in a bad environment it could be affected to commit actions that it wouldn't normally do. After repeated times it develops a destructive behavior. As well, there are two ways for it to revert to its original state. One option is long and hard- by working on oneself , to train one's animalistic soul back to the original state. Another option is to bring it to a new reality. The person should throw himself into a life of Torah and Tefila, immersing himself into a new environment of life and light, thus reverting the animal soul back to it's original state of health.לקו״ש לו-א

There are two approaches to learning Torah and fulfilling Mitzvos. One is similar to a servant that does everything his master commands him to do, yet his own identity remains important; he takes care of his own affairs and lives his own life. This individual is compared to a person that keeps the Torah; he does everything Hashem commands him to do, but he is his own person and lives his own life. A deeper approach is where every aspect of the individual is devoted to Torah; he doesn't have an independent life because Torah guides him in every aspect of his life. This is hinted at in the word Torah itself which means “lesson/guide“.In addition, Hashem says the first of the Aseres Hadibros in singular in order to allow Moshe the ability to defend the Jewish people who served the Egel. It would afford Moshe the ability to say that the Jews may have mistakenly assumed that Hashem was just talking to him. Therefore, Hashem goes out of His way to change the wording just so Moshe should be able to help a Jew, although he may have opposed Hashem..לקו״ש כו-ב

When the Jews left Mitzraim, Torah relates that the Jewish people took the bones of Yosef with them. In Hebrew the word bones can also mean essence. This refers to the fact that they took the essence, the core of who Yosef was, what he stood for and what was important to him with them in the desert. His name Yosef signifies taking somebody who is “other“ and adding or making him a child of G-d. Since it is both physically and spiritually very dangerous in the desert, and the Jewish people were becoming children of Hashem, it's possible for some of them to fall away and become disconnected. In actuality, at the end of the Parsha, we learn that Amalek comes to fight with the few Jewish people that were spit out of the clouds because they misbehaved, and yet Moshe tells the holy people to stop learning and go out to help them. Interestingly, this Shabbos is Yud Shvat and the core and essence of what the Rebbe taught was the same idea; to bring all Jews close and make them all children of Hashem.לקו״ש כו-א

There is a discussion whether the plague of darkness was considered as one or two miracles. According to one opinion, it was one miracle; the combination of the darkness for the Egyptians whilst the Jews had a natural light to be able to see the wealth of the Egyptians, thus fulfilling the mitzvah of emptying them of their wealth. The second opinion suggests that there was a second miracle, a miraculous light that enabled the Jews to see the Egyptians' hidden treasures, thus fulfilling the mitzvah of cleansing them of their wealth in the ultimate way. The discussion is whether a mitzvah has to be fulfilled naturally or not. Today Hashem changes and rearranges things in this world, even sometimes performing miracles, to enable us to accomplish Torah learning and doing Mitzvahs in an easy and natural way.לקו״ש לא-א

Although Moshe Rabeinu is mute, Hashem tells him not to worry but to go with his brother Aron and both should address Paroah. First Moshe should repeat Hashem's words exactly in Lashon Hakodesh (although Paroah wouldn't understand) and then Aron should translate it, explain it and try to convince Paroah to let the Jews go . The question arises: if that is indeed the case, what is the point of Moshe just repeating Hashem's words if Paroah would not understand them?The answer is that Moshe was a messenger from Hashem. The fact that he was mute meant that he was completely nullified to Hashem, and therefore, had no words of his own. It was actually Hashem's voice coming out of his mouth. Since only Hashem has the power to break evil when evil is at its peak, therefore, only a Moshe Rabeinu who was completely one with Hashem, was able to break this power. The lesson we derive is that being connected to the Moshe Rabeinu of our generation gives us the power to overcome all challenges.לקו״ש טז-ג

Usually, when we reference the relationship of Hashem and the Jewish people, we use the example of the love of a father to a little child, since such a love is essentially pure- and not yet dependent upon additional external virtues. Why then when Moshe Rabbeinu approaches Pharaoh does he reference the Jewish people using the term of an older child? The answer is, that although when we are older and develop our minds and hearts and start doing Torah and mitzvahs, Hashem also loves us for everything we accomplished, Our achievements only enhance the pure essential love and commitment of the little child - which is the basis of our relationship with Hashem. We know that Hashem wants us to utilize all our capabilities to serve Him, and therefore, even though He loves us now, He also does for what we accomplished. That doesn't diminish the initial love of the little child. Therefore, when referencing the relationship of a Hashem to the Jewish people we utilize the terminology of the love to a little child, but when we're talking about who the Jewish people are and what they're capable of accomplishing, we utilize the terminology of an accomplished older child, that still maintains the special relationship, the innocence and the connection of a father to his little child..לקו״ש כא-ג

Why do we finish the first safer of the Chumash with something seemingly negative? It relates that Joseph dies and they bury him in a coffin in Mitzraim. Also, why does the Torah begin with the creation of the world rather than about mitzvahs?Rashi tells us that if the nations complain about the ownership of Eretz Yisroel, that this teaches us that Hashem has the strength to give the land to whomever He wants. This conveys the message that the main component of the Torah is not just to survive, but to thrive ; that we must transform the physical world and make it Eretz Yisroel- at all times and at all locations. It is especially in Golus that we get the strength to not just survive but thrive and transform the place that we are in- and that comes from the Yosef of our generation who is in Mitzraim yet he controls everything that goes on. Therefore, when we conclude about Yoseph being in Mitzraim, it gives us not only strength to not be affected by anything, but the power to thrive despite being in Golus.לקו״ש ל-ג

Although Yakov is excited to go down to see Yosef his son before he dies, he is still afraid, because he knows that this means the Golus is about to start. He doesn't want to establish the Jewish nation in a morally depraved place like Mitzraim. Hashem comes to him and tells him, “Yakov, do not be afraid to go down to Mitzraim, there is a reason for the plan”. Do not worry, you will have all the power and energy to be able to overcome all the difficulties and hardships. It is specifically there where you will become a great nation. However, at the same time you still have to have the feeling of being in pain, of leaving Eretz Yisroel, because a Jew has to always know that his real home is not in Golus but rather in Eretz Israel. That will give him the power to overcome and to stay strong.. לקו״ש ל-ג

The miracle of Hanukkah was not only with finding the jug of oil and being able to light the menorah in the Bais Hamikdash lighting up the whole world with positivity. It was also celebrating the victory over the war with the Greeks in miraculous Way. This represents the serving of a Hashem, which is “go away from evil and doing good” the idea is that it's not only that the going away from evil is a prerequisite to do good, and make a home for a Hashem. In a deeper sense the going away from evil could be the going away from our self imposed limitations, the ones that we put on ourselves putting ourselves in a box that we can't do more or be better people and this is just who we are, the thing is that sometimes being too preoccupied with ourselves we don't allow anybody else in not even Hashem, therefore this type of going away from evil in itself is actually a way of serving Hashem because you're allowing him into your life the same way as when you do a positive mitzvah.לקו״ש ל-א

Is there any part of your personality that opposes the service of Hashem? Dena goes out to meet the daughters of Canaan and she gets abducted. The Torah tells us that she liked to go outside just like her mother, like the phrase “ like mother like daughter”. The question is that if Torah doesn't talk negatively about anything, even a non-kosher animal, why is there a negative association here?The answer is that what Torah is telling us now about Dina is positive about her personality. Rather, someone else happened to abuse it and therefore something negative happened. When Yakov and his kids meet Esuv, he hides Dina. Yakov fears that Esuv will see her and like her- yet Yakov is punished. Dina had an outgoing personality and coupled with her power of persuasion she could have affected Esuv and made him into a better person. The takeaway is that no personality should be suppressed , but should be harnessed and utilized to serve Hashem. Even a mother that's usually home nourishing her family, but if she has an outgoing personality, she can harness and utilize that quality appropriately to affect and uplift people.לקו״ש לה-ג

Although the Avos kept the whole Torah before it was given,Yakov Avinu married two sisters, because at that time it wasn't considered a negative mitzvah, just a stringency. At that time, since society deemed honesty as a fundamental behavior, and since Yakov had promised Rachel that he would marry her, that vow had the power of a mitzvah. Marrying two sisters was only considered a stringency at that time. We derive from this that when it comes to keeping the basics, we don't pay attention to stringencies. The takeaway is to be more focused on helping someone else with their basic needs -whether physical or spiritual- as opposed to being occupied with perfecting ourselves and having no time for others. לקו״ש ה-ב

There are two types of characteristics: one is kindness, giving in abundance, and one is strength, limiting the amount you give. These characteristics actually reflect the way you physically look. Avraham Avenu was the epitome of kindness while Yitzchak represented strength. Hashem changed Yitzchok's features to be similar to Avraham Avenu because of the scoffers in the generation who didn't believe that Yitzchok was Avrohom's son. At its core- strength is really similar to kindness and even a greater form of kindness. Strength tempers the kindness so that it doesn't overwhelm the person- which is true kindness. However, it's even deeper than that. It is actually through strength/ limitations that you are able to help another to function on his own as opposed to just always giving him, thus, enabling him to function independently. That's how it is at its core. However, the way it is in this world is that when you have a choice to deal with somebody with kindness or strength, you must choose kindness. לקו״ש כ-א

Our Teffillos are answered quicker than other times depending on two factors: 1. Our closeness and oneness with Hashem 2. Our goal to merge the physical and spiritual worlds Three examples of individuals who were answered right away: 1. Moshe Rabbeinu davened that Hashem show him that He rests his holiness on humans 2.Shlomo haMelech asked that the Shachina should rest on the Bais haMikdash again- merging the two worlds 3.Eliezer, Avrohom's servant, davened for the marriage of Yitzchok and Rivka. Yitzchok came from a holy home, unlike Rivka - again beseeching to merge the two worlds. Conclusion: the closer these two worlds unite the quicker the realization of the Bracha. לקו״ש כ-ג

The mitzvah of visiting the sick is a big mitzvah. Hashem visits Avraham Avinu on the third day following his bris - the time when a person naturally heals. It is known that when you visit another, you take away some of their sickness. Therefore, one doesn't visit on the first two days, because the idea of a mitzvah, especially from after Matan Torah, was that the holiness of a mitzvah should penetrate the physical object in its natural state without it being altered in a miraculous way. One shouldn't also avoid any hardship in a miraculous way. Rather, the mitzvah should be done in it's natural state. The mitzvah itself, the preparation and any outcome that comes from it can then be elevated without anything being altered or being affected by any outside powers - thus enabling it to be refined and elevated properly. לקו״ש ה

The difference between an employee and the agent is that an employee works together with the employer or at least with his possessions. Also, an employee is primarily focused on himself. He gets the job because he has to take care of his family. A Shliach/agent on the other hand, is sent far away and is actually representing/replacing the person that sends him. This is the difference between the month of Tishrei vs. the rest of the year. The month of Tishrei is compared to an employee. We are busy in Hashem's space, taking it all in- the learning and everything the Yomim Tovim have to offer. But then the month is over. At this point Hashem tells us ‘I need you to be my agent to go into the world and to make a difference'. This is exactly what Hashem tells Avraham. ‘Until now you discovered me on your own. You're spreading my light all on your own, but now I need you to go out as my agent into the world and to make a difference'. This is the lesson that we have. Although the month of Tishrei is over, now we must go into the world, and although it seems a bit dark and scary, as agents of Hashem and with his power, we have nothing to worry about. לקו״ש כ

Hashem remembers Noach and stops the Mabul, thus transforming judgment into compassion and creating a new reality in this world . This enabled a world that normally conceals G-dliness and ultimately becomes extinct to become another reality. The new worldly reality is one which reveals the power of Hashem; where seasons change, where day and night never ceases. In our own lives the ultimate service to Hashem is when a person achieves self sacrifice. Although this is a world of challenges, he's able to transform those challenges and connect on the highest level, changing judgment into compassion and darkness into light. לקו״ש כ-ג

Unity represents holiness; both the Sukkah and the Lulav and Esrog represent unity. The holiness of the Sukkah penetrates the physical wall which become holy. The Lulav's holiness is represented in the four different kinds, each one representing unity its own way, and then we bring them together in unity. However, there's a difference between the two. The Sukkah in its oneness, is an overwhelming power of unity. It's beyond division and breaks through boundaries; therefore is able to penetrate the physical Sukkah. A lower level is the unity of the Lulav and Esrog, where there is division and differences - and yet you overcome your ego and come together as one to find the oneness of Hashem. However, the ultimate level of unity is to realize that you don't have to break down the walls You can find the oneness of Hashem within the differences. לקו״ש י״ט-ב

During the year, if you sin then you do do Tshuvah however on Yom Kippur, everybody has to do Tshuvah because Yom Kippur elevates us to a place beyond this world a very heightened state were we get to see our potential and we're like angels we're at that time we realize that we must change and that person we were yesterday is not the person we want to be today.Tshuvah as well is beyond time because it's at a moment of recognition where we want to change and become better, and utilize our true potential that we can correct all the past, and this mode of the Tshuvah is brought down into the actual time of Yom Kippur and therefore the time of Yom Kippur itself calls For Tshuvah for everybody to see their true potential and return to Hashem. לקו״ש כט

The reason for not observing many customs from Shabbos Mevorchim Chodesh Tishrei through Rosh Hashana is enlightening. They are: blessing the new month, mentioning on Rosh Hashanah that it is Rosh Chodesh, starting the beginning of the Torah on Rosh Hashanah and blowing the Shofar erev Rosh Hashanah. This is to weaken the resolve of the Satan, since he sees that we are so confident that we are not even observing these things. In a deeper sense, the pain that results for us by not doing these things (because we don't want the Satan to prosecute us) brings us to a very deep level of Tshuva. לקו״ש כד

The Bal Shem Tov tells us that on the Shabbos before Rosh Hashanah, Hashem blesses the Jewish people, and with that power, they bless the rest of the year. The blessing that He gives is in this week's parsha “Nezavim” -that you are standing strong and firm. He gives us the strength, the firmness and unwavering power of the Creator, and with this power, we have the strength to constantly move and grow and evolve throughout the year- “Vayelech”.We see these two ideas of strength and constantly evolving running throughout our service of Hashem-whether it's Torah, which consists of a written Torah that doesn't change and then there is the oral Torah that's constantly changing. We see this with davening where everybody recites the same thing, yet it's all about the heart-each to his/ her own. Then regarding mitzvahs, where everybody has the same mitzvah, yet there is the approach of individually beautifying the mitzvah. לקו״ש כט

There is a discussion about marriage. What is the cause and what is the effect? Is the cause the man marrying a woman and therefore she acquires the money/ring, or does she acquire the money/ring and that causes for the marriage to be established? Regardless, our relationship with Hashem is like a marriage and there are two ways to serve Him. One is when the keddusin/marriage comes first. Kadosh means to separate, so we first separate from everything negative followed by the kesef “silver/money” which comes from the language of love. This means that afterwards we work on our bond and our love with Hashem. That is a systematic logical way of serving Him. The second approach is where we go beyond logic and jump into the relationship, connecting to Him and loving Him in a very deep way which automatically causes all the negative to disappear. Every Jew is capable of both ways. The main thing is to have a relationship.לקו״ש יט-ג

The Torah tells us that man is likened to a tree that grows tall, strong and independent, yet forever remembers and remains connected to its source. This is opposed to the animal and human kingdom that separate from their source at birth, produce as well even though they are also always connected to their source, but dies. However, after the season, the tree, remains connected to its source and is able to weather all storms.Within man, the tree represents his character, which is strong and unwavering- being that it's deeply rooted in the soul. Therefore, some people are kind and others strong- and that doesn't change. The mind, however can change, that's why it's so important to work on refining our character. We must learn that since Torah is the source of our life, even at times when we are away and may not be learning, we should always feel connected to our source -the Torah.לקו״ש כד-ג

There were two stages concerning the Jewish people. The first being in the Midbar, where there was more of a spiritual service. They were occupied with learning Torah and they ate the Mun, but weren't really satisfied. They were only allowed to eat meat when it was utilized for a Karbon. That changed when they entered Eretz Yisroel. Then Hashem wanted them to engage with the world. It was OK to desire meat and eat it, as long as it was all done Leshem Shamayim, by harnessing the physical materialistic world and utilizing it for Kedusha. This is what Torah teaches us; that when your body desires meat it's really because your Neshama desires it in order to enable you to utilize it for a spiritual purpose. לקו״ש ד

Let's examine learning Torah versus other mitzvos. The main focus with other mitzvahs is the action, taking a physical object and elevating it to holiness. Although intentions are important, it's not a prerequisite. However, when it comes to Torah, the vital foundation of this mitzvah is humility, which is attained when we realize that a limited human mind cannot comprehend the wisdom of Hashem. Therefore, we must make a blessing in the morning before we learn, which recognizes that fact. Also, when we learn Torah we have to realize it's not about our logic, but that we should be seeking the truth in the Torah, feeling like a child when we do. For this reason the mitzvah of learning Torah is derived from the mitzvah of teaching your child. לקו״ש יט-א



When describing both who destroys the Bais Hamikdash and who will ultimately rebuild it, the Midrash uses the same terminology. Both are referred to as lions, although one was an evil person and one will be G-d. This is because although one may not destroy anything, especially from the Bais Hamikdash, however, if one's intention is to destroy in order to rebuild, then it's not considered destroying. Hashem is going to rebuild a far bigger and better structure, therefore, It's not considered destroying, but rather ultimately rebuilding. That's why Shabbat Chazon is given that name which refers to the destruction of the Bais Hamikdash. There is an explanation of Rebbi Levi Yitchak Barditchov that Chazon also means that we're shown the third Bais Hamikdash during this time. This means that within the darkness we see the light; within the destruction we see the rebuilding. לקו״ש כט

Because each mitzvah that you do is so important and special, sometimes Hashem will rearrange nature just for you.This is evident in the story of when the Jewish people retrieved the spoils of the war with Midyan. Hashem commanded an accounting of all the spoils, which came to 840,000 animals, and then to split them. Half should go to the Warriors-half the Jewish people- and then take taxes from each half -each within each category. The Torah keeps repeating the exact numbers again and again. This was an extremely time consuming accounting; splitting and taking off the tax. Hashem made sure that not even one animal should die, in order to have the exact number to be able to do the mitzvah precisely. In other words, for years in advance, Hashem assured that they didn't buy too much or too little cattle; that there were not too many births or deaths, so that one day when the Jewish people would be granted the spoils, that they should be able to fulfill the mitzvah correctly and accurately. לקו״ש י״ג-ב

If we see someone doing a good act with the motive, should we discourage them? The story of Pincos tells us although he was being zealot for God the other Shifatim were saying maybe the reason he was the only one to get up and do something was because he inherited from his grandfather Yisro to be cruel, and therefore the Torah tells us that no he inherited from his grandfather Aron, who nature was to make peace between the Jewish people and Hashem therefore, we should never discourage someone from doing a good act because a ultimately it will lead him to do it for the right intentions and as we learn from our story that you never really know what someone's true intentions are even though it seems that he's doing it for the wrong intentions. לקו״ש ח

What is a fearless leader? Is it somebody that's not afraid? Balak was the leader of Moav. He saw the Jewish people wipe out the two kings that were paid to protect him. His fear turned into panic, which he displayed to everybody, causing them to ultimately get wiped out. The leader of the Jewish people, Moshe Rabeinu, was also afraid that the king Og would be protected in the merit of Avraham Avenu. However, he displayed confidence and positivity, and ultimately they won the war. לקו״ש לג-א

What is a true leader? Rashi explains the reason why at certain times when the Jewish people sent messengers to other nations to achieve peace, we credit Moshe Rabainu and other times we credit the Jewish people. Moshe and the Jewish people are interchangeable; they are one. A true leader/Nasie is not one that does things for the public, but rather is someone whose essence is the people. Therefore, everything he does and everything that they have and need comes from the leader. לקו״ש לג

Just as Hashgacha Pratis exists for a Tzadik, where Hashem is involved in every detail of his life, similarly the same is true for an individual who may have drifted away. The only difference is that with a Tzadik it's revealed and with a drifter who covers his eyes, so to speak, Hashem conceals Hashgacha Pratis so that it might appear that things are being run according to nature. Therefore, occasionally Hashem sends him a reminder that allows him to re-open his eyes and see how Hashem is intimately involved in every detail of his life. This is what Moshe tells Hashem- to only punish Korach and spare everybody else, because the others simply got carried away. This will reveal that Hashem knows what is going on in everyone's heart and is intimately involved with everyone's lives-and therefore Hashem spares them. לקו״ש י״ח-ב

The mitzvah of Challah reminds us to recognize that everything we have in our lives comes from Hashem, and therefore, we give Him the first of our sustenance. This juxtaposes the idea of Avoda Zara, which represents someone who believes that there is another power in the world/nature that controls things. When one performs the mitzvah of Challah, that destroys the idea of Avodah Zara. That is why a professional baker who sees all the Hashgacha Pratis involved, in making his business successful and producing this piece of bread, needs a smaller amount of Challah/reminder. Whereas someone baking at home needs a larger piece/reminder. לקו״ש י״ח -ה

Aron HaCohen's mind is weakened because he's not part of the inauguration process of the Mishkan. Hashem says “I swear by your life that your lighting the menorah will be even greater”. What really bothered Aron was that it appeared that leaders gather only at a special time to bring gifts and encouragement- meaning that this is only directed for great people that are about to embark on a great service of Hashem. However, his concern was about the Jew that's not so great or not as involved in serving Hashem. Therefore, Hashem tells him that every time you sincerely reach out to a Jew, you will light his fire and bring all the energy and encouragement as if it's being inaugurated for the first time. לקו״ש י״ח

The purpose of Matan Torah was to draw down the holiness of Hashem into this physical world. Moshe Rabaynu appears to the Jewish people and he tells them three things. First, that Hashem chooses them as a special nation. Second, that they are ministers in charge of the reality around them; representing serving Hashem through the physical mundane world by harnessing and elevating everything for holiness- the actual purpose of Mathan Torah. The third thing is that they are a holy nation, represented by designating time every day to do Torah and mitzvahs. לקו״ש י״ח

There are three ways to give Tzedakah, corresponding to three approaches to serving Hashem. In the first way it's about the giver-to train him to be giving. Here we tell the person to give up to 20%. The second level is when somebody approaches you for help. Now it's about the receiver. Therefore, you must push yourself and give him even more than 20%. The third level, says the Alte Rebbe in Tanya, is that if someone is trying to correct/heal his soul, then he should be willing to give everything away. If you're willing to give everything for the health of your body, then of course you should be willing to give everything away for the health of your soul. So too it is with serving Hashem. There is the basic level of trying to correct yourself, becoming a better person in a very systematic limited way. There's a second level where you push yourself to go out of your comfort zone to help somebody else. Finally, there's a third level where you completely change your life and devote yourself 100% to Hashem. לקו״ש כז

The ultimate reason of being on this world is to make a difference and to change the world. Our Parsha talks about somebody who is struggling with the mitzvah of Shmitah, asking how will he have food to eat if he doesn't plow? Or somebody being sold as a slave to a non-Jew, questioning if he still has to keep the mitzvahs. Yet the name of the Parsha is Behar-“ mountain”- representing the mountain of Sinai where the Torah- something beyond the world- was given. The truth is that the entire purpose of Torah is to live in a reality where you could fail, yet where Torah gives you the power to overcome. Lag B'Omer is going to be this Sunday and Reb Shimon bar Yochai offers the same message; that although Torah is so important, ultimately it's about reaching out to somebody else who doesn't learn yet- to overcome any challenges and to encourage him to learn as well. לקו״ש יז

When the Torah mentions Shulamis Bas Divri, it says that she was not perfect in the area of Tznius, however, all the other women were perfect in that area, and therefore, that's a praise for the Jewish people. The question arises that since Torah never speaks negatively, even about an unkosher animal, why would the Torah say something negative about her? The answer is that through mentioning her, it brings an extra awareness to the sensitivity of Tznius- which actually turns out to be a praise for her. Regarding Tshuva done out of love, the Alter Rebbi explains that this type of Tshuva is inspired by the distance one feels from G-d due to one's sins, and the desire to love Him, which actually causes one to then do mitzvos. This ‘about face' actually transforms all one's sins to mitzvahs- turning the negative into a positive. לקו״ש לז

The Chazal tell us that nothing in this world was created randomly, and that everything in this world, is created for a reason and a purpose. Based on this, the Bal Shem Tov says that everything we hear and see in this world is there to help us serve Hashem. The Parsha says if you see another Jew in trouble and you could help him you must. The lesson is the very fact that you see another Jew in trouble, whether it's physically or spiritually is proof that you can help him, otherwise why would Hashem show you this situation? It must be because you have the power and capabilities to help, and therefore you must. לקו״ש לב

What is Emunah? Why is it that in its honor that the Jews were released from Mitzraim? Other nations in the world also acknowledged a God - but with a difference. For them their first reality, is the existence of a world, which then logically assumes a creator that created the world. Their God is a limited one and therefore they always try to explain everything according to nature, unless they're forced to believe in God when a big miracle occurs. Jews are naturally believers, and therefore they believe in G-d first, and then they become aware of the world. Their belief in G-d is not limited to the world, and therefore has no limitations. This unlimited Emunah is what freed them from all limitations, both spiritual and physical. לקו״ש א

The laws of a Metzora are split into two. First we need a wise man who is proficient with all the laws, to decide if this person is impure. Second, we must have a Cohen to actually proclaim him impure. Although he might not know the laws, but because the Cohen is recognized as someone who blesses the Jewish people with love, and is known as a person of kindness, we are assured that he will be certain before he makes his proclamation. He will certainly question and requisition the wise man to make sure that the person is impure, because he truly feels and understands the consequences. He understands that if the person actually becomes a Metzora that he will be sent out of the community. לקו״ש כז

Moshe Rabbeinu represents truth, which is constant and unwavering -no matter the circumstance. Aharon Hakohen represents kindness, which represents receiving everybody on their level. Everyone is different, and that's why Moshe Rabbeinu wanted Aharon Hakohen to eat from all the Karbanos on the day of the inauguration of the Mishkan, even though he was in mourning. In a deeper sense, Aaron Hakohen explains to Moshe that as powerful as truth is, the essential purpose of truth is not in the abstract, but since all people cannot be equally holy, each person should connect to it on their own level. לקו״ש י״ז

The word mitzvah comes from the word “Tzav” to command. In addition, it also comes from the word “Tzavsa Vecheebor”, which is defined as connection because it is through the commandments -to fulfill mitzvos- that we achieve a relationship and a connection with Hashem. This is emphasized by the very fact that He commands us even before we actually act upon His command. This applies to every single Jew. Although one might sin, it says that despite anything that may occur, you are still a Jew -and every Jew wants to do what Hashem commands. Occasionally one may gets distracted and that's why the language that we use is Tzav which means urgency/ with certainty, because Hashem is certain that we are going to do the Mitzvos. לקו״ש ז

Why is it that that when families would donate wood for the Mizbayach it was an even greater celebration than the one for the Karbon itself? The concept of bringing a Karbon is sacrificing oneself and subjugating oneself to Hashem. However, the actual Karbon represents the specific area that you are attempting to improve, thus the laws vary according to each Karbon. However, there is no guarantee that you will change completely. Hence, to prepare for that change, we burn the wood prior to sacrificing all the Karbonas, representing one's complete subjugation to Hashem. לקו״ש ככ

We finish the book of Shmos with the words “in all their journeys“. Interestingly, ‘journeys' actually refers to their encampments. The explanation is because it is specifically from the encampment that one could move on to one's journey. So too in life, there are stages that seem like an encampment, we are not moving anywhere. Then there are stages in our life when we are moving and growing. However, we realize that it is specifically those times when we seem stuck, when we are struggling, which is what help us to journey on and to grow from level to level. לקו״ש ו

The Neshama is like a fire. Just as a fire burns towards the heavens, wanting to be consumed within its source, similarly does the Neshama want to be consumed within its source. However, the avodah/work of lighting the fire of your Neshama is ultimately not about expiring, but about redirecting that energy back into this physical mundane world. So too, in the Bais Hamikdash, when they lit a fire to burn wood, it wasn't about the three elements that went up in smoke, but rather about the fourth element that stayed and turned into ash- because ultimately it's about bringing spirituality into the physical world. לקו״ש לו

Being that we are all believers in Hashem- that he created the world and everything in it, and that he recreates constantly and gives us everything we have at every moment- how is it possible for a Jew to sin and rebel against Hashem? The answer is that we forget. Therefore, although Hashem forgives us every time we turn to Him, we must be proactive and put constant reminders in our life to remind us of our relationship with Hashem through strengthening our Torah and mitzvahs. לקו״ש כ״א