In this edition we discuss how there are levels within Bitachon-trust and according to how much a person invests in their relationship with Hashem, the fruits experienced are greater with more open Divine Providence.
What is the special relationship between the Jewish people and the nations of the world? Why are the nations so obsessed with us, seeking our defamation and destruction? What is unique about theway the Jewish people counts the months of the year based on the lunar cycle, and how does it align with the Solar every 19 years? What is the significance of the fact that in the 8th year of the cycle the lunar calendar pushes ahead of the solar calendar? What happens as the lunar year lags behind the solar year? What is the concept of Israel as a nation alone, acting as a light unto the nations?
Having completed the study of the pesukim of R' Zundel, we now go on to look at the beginning of the sefer Bitach Bashem, who will be giving us a clear structure for understanding the different levels of Bitachon that there are, as indicated by the passuk that refers to Israel, the house of Aharon and those who fear Hashem, who are all instructed to have Bitachon in Hashem.
Why does Korach refer to Hashem as 'in the midst' of the Jewish people, while he refers to Moshe as 'raising himself above' the Jewish people? Why does Moshe refer to himself as 'in the midst' of the 600,000 of Klal Yisrael? What is Moshe's unique connection to the 600,000? How is the sin Moshe does by striking the rock to bring forth water connected to him being placed in the water as an infant? How does this relate to the blessing of Yosef's children to 'multiply like fish,' and the fact that Moshe is born in Adar, whose Zodiac sign is the fish?
We explore together the final passuk of the list of pesukei Bitachon of Reb Zundel, which is the passuk in Divrei Hayamim II (Chronicles II) perek 20 passuk 22. There it speaks of the song that the Jewish people sang which brought about a great salvation for the Jewish people - without even needing to physically battle our enemies.
What was the core of the mistake of the spies? What made them unwilling to face the nations that inhabited Israel? Why did Korach accuse Moshe and Aharon of lifting themselves above the nation, if they were the epitome of humility, peace and love for Klal Yisrael? What is the concept of the light of Moshiach ben Yosef and his generation? Why does Moshiach need to be willing to be oppressed by the people of his generation? How does this parallel the interaction between the Jewish people and the nations of the world? How does each of these serve to atone for the very people that oppress them?
We continue in the pesukim the 20th chapter of Divrei Hayamim II (Chronicles II), specifically passuk 20, which speaks of the success and Divine Inspiration that one attains by attaching oneself to the middah of Emunah and Bitachon. We talk about how our demonstrations of faith in this world have a ripple effect that reaches the heavens and causes Hashem to send down the things we need.
What was the mistake that Miriam and Aharon made in speaking about Moshe in a negative light? What should the meraglim (spies) have learned from them? What would have been different if Moshe had sent women instead of men as spies? Why do women have a special capacity to see the good in Eretz Yisrael? What is the secret of the blue thread of the tzitzis? How does it parallel the concept of the blue covering of the Aron (Ark)? How does one use one's eyes to change how one feels?
We continue in the pesukim the 20th chapter of Divrei Hayamim II (Chronicles II), specifically passuk 20, which speaks of the success and Divine Inspiration that one attains by attaching oneself to the middah of Emunah and Bitachon.
Why was Moshe commanded to specifically choose the Levites and Kohanim (priests) for service of Hashem and leadership of the Jewish people? What is the concept of the seven stringed harp that the Levites played? What is the idea behind Dovid and Shmuel directing the Leviim and Kohanim to their specific tasks, a directive that was still carefully kept 500 years later? How does the concept of faithfulness and integrity apply to becoming chosen? What is the concept of the tests of the righteous that bring about Hashem's love, as opposed to those who disconnect and bring about the opposite?
We continue our study of the story of King Yehoshafat in Divrei Hayamim II chapter 20, who faced off with the enemies of the people of Israel, among them Amalek, and instead of simply going out to fight, he chose to ask Hashem what the right course of action was to be. The response he received was that he was to stand by and watch as the enemies of Israel fell.
Why was the Torah specifically given in Sivan and not in Nissan or Iyar? Why did the king in the analogy consider parading his princess first on an elephant, then on a horse, and finally on the shoulders of a human being? What is the concept of the human being who 'talks, claps and dances?' Why did the heavenly hosts cry at the giving of the Torah, while those on earth were joyous? Why did Hashem ask the angel of darkness to step aside in Nissan, when the world was created, then invite him back in Iyar, and finally speak of the human being who could 'see both light and darkness?'
We study together the pesukim in Divrei Hayamim II perek 20 pesukim 6 and 12. One of the central ideas is that Yehoshaphat, when faced by a great multitude of enemies, turned to Hashem to ask how to proceed - with hishtadlus or without. And Hashem responded and said he need not do anything, Hashem Himself would take care of his enemies.
How was Elazar the Kohen able to carry so many items at once - the Oil of the Menorah, the incense ingredients, the flour of the daily offering and the oil of anointing? Why did the unlearned man scream out the kedusha prayer? Why did he then go on to become a great dignitary? What was the underlying theme in the contention between Dovid Hamelech and his wife Michal? Why did Dovid dance and 'crow' in front of the Aron Habris (ark of the convenant), and how was it appropriate for a person of his stature?
We study together chapter 20 of Divrei Hayamim II which speaks of the miraculous salvation that King Yehoshaphat and the Jewish people experienced when Amon, Moav and Amalek sought to fight a great battle with them. They prayed for salvation and also sang before the salvation even came. At the time of their singing, their enemies were miraculously vanquished.
What is the concept of the poor person that is 'with you?' Who is the dal-poor individual that we are enjoined by Dovid Hamelech to 'be wise' with? Why is the result of that wisdom that Hashem protects us? What is the 'city' with 'few inhabitants' that is besieged by a 'great king' and saved by a 'weak, wise man?' What is the power of making our Yetzer Tov (good inclination) to be the 'king' over our Yetzer Hara (evil inclination)? How do all of these reflect the concept of activating Hashem's kindness?
We explore together the pesukim in Divrei Hayamim II perek 16 pesukim 7-9 which describe the weakness of Bitachon experienced by King Asa, who had previously been successful with his Bitachon, and now would suffer the negative consequences of his lack of faith.
What is the connection between the idea of the prohibition of speaking with the dead and the holiness of the Kohanim-priests? Why did Shaul Hamelech (King Saul) not receive a response from the prophets and the Urim VeTumim? What was the implication of his having disguised himself in regular clothes when he approached the woman and asked her to transgress by bringing up Shmuel Hanavi (Samuel the prophet)? Why was he ultimately killed in the battle with the Plishtim alongside his sons? What are the lessons we can take from this tragic story?
We study together three different pesukim in Divrei Hayamim (Chronicles) which speak of the victory in battle of those who completely place their trust in Hashem, to the point that even when the odds were stacked against them, their Bitachon stood them in good stead.
Why does the Torah enjoin us to only bring sacrifices in the Mishkan (Tabernacle) and not on public altars? What is meant by the altar being 'in front of the sanctuary of Hashem?' What is the use of the things in creation that seem to be useless? Why is the king a servant to those who work the earth? Why is property a better investment than merchandise? What is the best investment in spiritual terms when it comes to learning Torah? How does all this explain the reason why we are to only bring our sacrifices in the Mishkan?
We study together the passuk in Iyov perek 11 passuk 18, which speaks of the hope that is possible with bitachon, and the concept of 'digging' and 'sleeping soundly,' which have a few different interpretations.
What is the concept of the rain that is split into separate streams as opposed to a single force which could cause a flood? How does this parallel the concept that each hair has it's own follicle and source of power? Why did the Kohen (priest) want to leave Israel, and how did his wife convince him otherwise, based on his own teaching? Why does a hair turn white when a person has the spiritual disease of Tzara'as (leprosy)? How does this parallel the spiritual disease of egotism and lashon hara (gossip) that precedes the advent of tzara'as?
We continue to explore together the passuk in Mishlei perek 29 passuk 25, which speaks of the idea that the fear we have can create a trap and bring the thing we fear, whereas trusting in Hashem brings release.
What happens to a person whose goal in life is to drink wine? How can we use the nature of goal focus in a positive way? What is the lesson of the drunk who was left in a cemetery and still found wine there - in a miraculous way? What is the function of will and the miracles it creates, and how do we direct it toward Hashem and spiritual goals? How did wine create a rift between Adam and Chava, Noach and his son, and between Aharon and his sons Nadav and Avihu?
We explore together the passuk in Mishlei perek 29 passuk 25, which speaks of the idea that the fear we have can create a trap and bring the thing we fear, whereas trusting in Hashem brings release.
Which is the most important part of Pesach - the first day or the last day? Why does the first day have so many mitzvos attached to it, while the last day has none? What is the characteristic of youth, and how does it compare to that of being elderly? What was so important about the fact that Moshe first heard his heart inspire him to sing, and then he sang? Why does it turn out that all of the first six days of Pesach are actually a preparation for the last day, when we sang at the parting of the sea? How does the redemption from Egypt parallel the final redemption, and where is that hinted to in the Haggadah? How do we approach the preparation for the final redemption in a parallel way as the preparation for the last day of Pesach?
We continue our study together of the passuk in Mishlei (proverbs) in perek 16 passuk 20. There Shlomo Hamelech tells us that one who applies his intellect alone can find good. But to find deep joy, one needs to also live in a space of Bitachon-faith, which we speak about this week in the context of finding the pause.
What is the concept of the Korban Shelamim? Why is it last in the list of the different sacrifices? How does the Shelamim relate to Shalom-peace? Why is the korban Todah (thanksgiving offering) the only type of sacrifice that will still be brought in the times of Moshiach? What is the lesson behind the erasure of Hashem's name in the context of Shalom Bayis (peace between man and wife)? Why did R' Meir allow a woman to spit in his face in order to keep peace between a man and wife?
We study together the passuk in Mishlei (proverbs) in perek 16 passuk 20. There Shlomo Hamelech tells us that one who applies his intellect alone can find good. But to find deep joy, one needs to also live in a space of Bitachon-faith.
Why is Moshe chosen as the only one who can hear Hashem's voice speaking from the Ohel Moed (Tabernacle)? What is unique about Avraham that he is chosen? How is he able to destroy many kings in one night? Why is he chasing them if they've 'already' fallen? How is Dovid Hamelech chosen, in a parallel way? I he chosen because of something that he did, or is it just a kindness from Hashem? How can each of us become 'chosen,' and how does the fall of the enemies in those times parallel the fall of Israel's enemies today?
We study together Mishlei perek 14 passuk 26, that speaks of the idea that when we trust in Hashem we are guaranteed to be protected, and this trust also has a profound effect on one's children, as well.
What is the idea of the 'wind' or 'spirit' that Hashem placed in Betzalel that inspired him to wisdom so that he could design the Mishkan-Tabernacle? How does this 'wind' parallel the wind that was present at the very moment of Creation? How does this wind animate and propel forward the creation of the world, and the parallel creation of the Mishkan? How does this power serve to move forward the Moshiach process as it prepares the way for the building of the Beis Hamikdash? How does it ultimately bring us 'back from the dead' and remind us of our true spiritual purpose?
We continue our study together of the passuk in Mishlei (proverbs) perek 3 passuk 5. This is the classic verse brought at the beginning of the section on Bitachon of the Alter of Novardok in Madreigas Ha'adam. Shlomo Hamelech stresses the importance of completely depending on Hashem, and not making the mistake of assuming that our past experiences and successes are the map to use for our future success.
Why does Hashem tell Moshe to 'descend' when the Jewish people sin with the creation and worship of the Golden Calf? Why does Moshe think that there can be no forgiveness for them? What is behind Hashem's statement to Moshe that He foresaw that the Jewish people would receive the Torah and that they would also sin with the Golden Calf? Is the reference to the Jewish people as a 'stiff necked' nation a positive description or a negative one? How can we use our stubbornness for good? How can we 'force' ourselves out of behavior that is spiritually counterproductive?
We continue our study together of the passuk in Mishlei (proverbs) perek 3 passuk 5. This is the classic verse brought at the beginning of the section on Bitachon of the Alter of Novardok in Madreigas Ha'adam. Shlomo Hamelech stresses the importance of completely depending on Hashem, and not making the mistake of assuming that our past experiences and successes are the map to use for our future success.
What is the 'davar' - thing or word - that is the foundation of the inauguration of Aharon and his children as Kohanim-priests? How does this relate to the idea of 'returning' to Hashem? How does one atone for one's sins without any sacrifices? What is the concept of 'raising the dagger' in the story of Yehoshua and the conquest of the city of Ay? How does Mordechai have power over Haman, the offspring of Amalek? Why is it that after Mordechai is placed upon a horse and paraded around in the King's clothes - which indicates he is rising above Haman - why does he return to the king's gate in his sackcloth and ashes, and continue his fasting and prayer?
We study together the passuk in Mishlei (proverbs) perek 3 passuk 5. This is the classic verse brought at the beginning of the section on Bitachon of the Alter of Novardok in Madreigas Ha'adam. Shlomo Hamelech stresses the importance of completely depending on Hashem, and not making the mistake of assuming that our past experiences and successes are the map to use for our future success.
What is meant when we say that Hashem speaks according to 'our power' and not 'His own?' How can we create a Mishkan-Tabernacle to contain Hashem's presence if He fills the entire universe? What is the idea that Hashem 'dwells on high' and also 'resides in the shadow' of the Mishkan? What is the idea behind the fact that Hashem 'sees but is not seen?' How does Hashem make space for us, and how do we 'make space' for Him?
We study together the pesukim in Tzefania perek 3 passuk 1-2, which speak of the Jewish people's special relationship with Hashem and how it can easily be broken if we are not connected to trust in Him. This is especially important as we live in the 'end of days' or the period immediately before the era of Moshiach.
What is the sobering message of the midrash in regards to the rich person giving to the poor person? Why does the Torah place such a great emphasis on the prohibition of charging interest when giving a loan? What is the idea of the different creations of Hashem that 'lend' to each other - the day and night; the moon and stars; Wisdom and Intuition; Torah and Mitzvos? Why do they seem able to 'lend' to each other and humbly ask for payment, while humans have a hard time with this? What is the concept of the natural balance of power in nature and how do we embrace that ourselves?
We study together the passuk in Yirmiyahu perek 48 passuk 7, which speaks of the power and wealth of the people of Moav, and how they were dependent upon an idol named 'kamush.' Ultimately, their lack of faith in the true God of the Universe is what causes them to go into exile alongside the idols they worshipped and the priests and princes who lead them in that worship.
What is the idea behind Moshe and Aharon both hearing the same sound but receiving two different instructions, each on applying individually to them? What is the concept of the 'voice of Hashem' that 'travels around' and when it's heard in one place and one gets close, it's then heard in another place? What is the concept of the voice that was heard at Sinai which was split into 70 languages and was then heard by 70 nations? Why did the nations of the world get crushed by the voice, while the people of Israel were lifted up by it? What is the concept of hearing? What is the depth of the teaching that Hashem's voice sounded different to each individual, based on what they could personally endure?
We continue our discussion of the passuk in Yirmiyahu, perek 17, passuk 6, which speaka of the one who trusts in Hashem, and how the result is that all the person's needs are met - and this can come about with the cessation of need at all, as one realizes that one is made whole by being connected to Hashem.
Why does Hashem respond to Moshe's tefillah with the statement, 'why are you calling out to me?' Why should Moshe not be davening at this time, as the Jewish people are about to experience the miracle of the Splitting of the Sea? What are the two times that Hashem answers our prayers - sometimes before we pray, and sometimes as we are speaking? What type of Tefillah is always answered? Why should we seek to 'serve Hashem properly' before we 'direct our heart in prayer?' When does Hashem answer or prayer before we even speak? Why does Hashem know the heart of the tzadik more intimately, as it were?
We continue our discussion of the passuk in Yirmiyahu, perek 17, passuk 6, which speak of the one who trusts in Hashem, and how Hashem becomes the guarantor, as a result. We explore the idea of keeping the focus of one's life on the spiritual, and the automatic result is a release from troubles.
What is the idea behind the two sets of three days of darkness? What is the concept of the seventh day of darkness and why does it wait until the Jews are about to experience the splitting of the sea? What is the idea behind there being darkness for the Egyptians and light for the Jews? Why did they use this spiritual light to see where the Egyptians held their valuables, but did not take them? How does this scenario repeat itself at the sea, with the clouds of glory that separate between the Egyptians and the Jews, sending darkness toward the Egyptians, while providing light for the Jews? Why is this the center of the three unique pesukim in a row that contain exactly 72 letters? How does all this apply so clearly to our times as we face off with existential adveristy?
We continue our discussion of the passuk in Yirmiyahu, perek 17, pesukim 5 & 6, which speak of the one who trusts in a human being as opposed to the one who trusts in Hashem. We explore what the correct approach is to using Bitachon-Trust, and what is the right thing to be trusting about.
What does Hashem mean when He tells Moshe to be an 'Elohim' (god) to Pharaoh? What is the idea behind Shlomo Hamelech (King Solomon) being unable to bring the box containing the Ark of the Covenant into the Beis Hamikdash (Temple) at its inauguration? Why did he bring out the casket of his father Dovid Hamelech, and why did the gates open for him? What is the idea of Hashem being referred to as the 'King of Honor?' Why does Hashem give honor to those who revere Him? What is the concept of revering Hashem, and how does this make onen into a Godly person? What is special about the meeting of Pharaoh - the man who thinks he is god - and Moshe - the one who is actually Godly?
We continue our discussion of the passuk in Yirmiyahu, perek 17, passuk 5 which speaks of the one who trusts in a human being - but does so without any understanding that Hashem is the true source of even that person's power. With the awareness that Hashem is the true Source of power, the trust one places in others is raised up.
What is the concept of the unique name of Hashem - 'Ehkyeh asher Ehkyeh' which only appears in our parsha and nowhere else? What is this unique name as it relates to the concept of Redemption? Why does Hashem also enumerate His other names - Elokim, YKVK, Tzvakos, Kel Shakai? What do each of these names represent? How does Hashem establish His relationship with the Jewish people? What are we to keep in mind as we try to relate to the Creator of the Universe, is beyond the scope of our understanding? How do we access our own personal redemption?
We begin a discussion of the pesukim in Yirmiya, perek 17, pesukim 5-10. These speak of the contrast between the one who trusts in a human being, and then experiences ruin, versus the one who trusts in the True Source of life, which is Hashem, and the resulting good that comes from a correct dependence.
What is the idea of the 'angel of redemption' in the bracha of Yaakov to his grandsons Menashe and Efraim? What is the concept of 'etzev' and 'itzavon' that are part of the curse of Adam and Chava? What blocks us from seeing miracles in our livelihood? Why are the miracles of livelihood greater than the miracle of the splitting of the sea? What is the concept of the 'fish' that is part of the blessing to Yosef's children? How do we avoid the 'evil eye' so that we are not affected by others' negativity? How do we find Hashem in our hearts such that all our experiences are rooted in Him?