What is the concept of the wolf and the lamb pasturing together in the time of Moshiach? How does this parallel the cure of the deaf, mute and lame in the future time? What is the root of all imperfections in the world? Why are the dead brought back to life with their imperfections, and only afterwards restored to wholeness? How do the wolf and lamb parallel Binyamin and the brothers coming back together? How do the lion and cattle eating straw parallel Yosef and Yehuda coming back together?
We continue with pesukim from Tehillim (Psalms). Dovid Hamelech speaks of the three levels in the Jewish people - the general populace - 'Yisrael,' the house of Aharon - Kohen and Levi, and those who 'fear Hashem' - those study Torah and who strive for righteousness. The higher the level of dedication to Hashem, the deeper the Bitachon and the Hashgacha (Divine Assistance) that follows.
What is Yosef's goal in sending the brothers through these difficult trials and tribulaltions? How does Yehuda's request of Yosef express, on behalf of his mother, the appreciation for Rachel allowing Leah into the home of Yaakov? Why was this appreciation absent at the end of the story? How does Yosef use the middah (character trait) of quiet, which was an important middah of Rachel and her offspring? Why does this middah seem to be absent from Yosef at the beginning of the story when he speaks of his dreams? How does one develop their inborn talents and positive character traits?
We continue with verse from Tehillim (Psalms) that talk of Bitachon. Hashem is trusted by those from the farthest ends of the Earth and the distant seas. Hashem is the One who we have trusted since the innocence of youth. When we look for Hashem's kindnesses, we see them more, and they come more. Dovid Hamelech assures us, on Hashem's behalf, as it were, that if we trust in Hashem, we will not be disappointed.
Why did Yaakov show favor to Yosef? What is meant by the fact that Yosef was of a similar 'look' to Yaakov? What is the idea behind his 'greater wisdom?' Why did Yaakov give him a 'coat of stripes?' What is represented by these stripes or lines? What is the teaching behind the fact that the coat 'reached to lines of his hand,' and that it 'fit into the palm of his hand?' Why does this same word (pasim-lines) denote a lottery, Yosef's trevails, and the splitting of the sea?
We continue in verses from Tehillim (Psalms) and discuss a number of ideas. Among them is the idea that the very faith itself is a reason for Hashem to perform the salvation we seek.
What is the backstory that predicated the struggle of Yaakov with the angel of Esav? Why did the angel appear as a fellow shepherd? How is the entire struggle of the Jewish people - throughout our thousands of years of exile - contained in this interaction? What are the lessons for our approach to commerce and spirituality as we traverse the lands of exile? Why did Yaakov believe that the angel was in fact a magician employing black magic? How did the angel prove his power was spiritual in nature, and what does that teach about the power of Esav? What is represented by the 'fire of Yaakov' which is greater than the smaller 'fire of Esav?'
We continue in discussing ideas from Dovid Hamelech in Tehillim (Psalms), among them is the idea of trusting in Hashem to provide the very way itself that He will provide for us, not stipulating with Hashem how He 'should' send us our needs.
How does Yakov Avinu (Jacob) represent the Jewish people's descent to exile and return to redemption? Why did the sun set early, and when did the sun 'get back' the two hours with an early sunrise? Why was Yakov referred to by the angels (and his son Yosef) as 'the Sun?' What is the 'key to redemption' that Yakov used and Hashem uses for the Jewish people in the future? What is represented by the 600,000 or 1.2 million angels who greeted Yakov on his return to Israel?
We continue in verses from Tehillim (Psalms) in which King David extolls the great heights attained when one employs the attribute of Bitachon (confidence) in Hashem. Among them is the secret to lasting success - by reinforcing one's dependence on Hashem - the true source of all Good - one guarantees a good outcome, as opposed to those who try to squeeze their wants from the world through dishonest means, who ultimately fail and destroy themselves.
What is the reason for the repetition of the word 'kol' - voice - in the statement of Yitzchak that the voice sounds like Yakov and not Esav? What is the reason for the doubling of the language of Esav's 'hands' and what do we learn from the voice of Yakov being placed next to the hands of Esav? What is the special power of Torah learning and prayer, and why does it 'float up' especially when it is done by children? Why are the angels referred to as 'those who stand?' What is the power of our voice to cause the upper and lower realms to pause?
We continue in pesukim from Tehillim (Psalms) where King David inspires us with his Bitachon - which he asked Hashem that it not produce embarrasment by going unanswered. It is this powerful faith that produces a connection to Hashem that does not falter. Even if the odds are stacked against me, I place my trust in Hashem. Hashem is my Shield.
What is the lesson that the Torah imparts with teaching us that Avraham married Keturah in his later years and had six children with her? Why should one 'spread one's investment' over a number of lucrative possibilities? Why did R' Akiva's earlier students all perish, while his later students, who were much fewer, thrived and filled Israel with Torah? Why does the 'extra investment' seem to produce more results, though it is done without the same focus and concentrated efforts?
We continue in the verses from Tehillim (Psalms) discussing the power of Bitachon and the Kindness of Hashem upon which it rests. The sense of calmness and the answer to our prayers is what Bitachon provides.
What is the meaning of the word 'after' that follows the word 'ram' in the verse which refers to the ram that Avraham found and offered as a sacrifice in place of his son Yitzchok? How did Avraham use this ram if it might have belonged to someone? What is the significance of the fact that this ram was created on the sixth day of creation, and how did it live so long until the time of Avraham? What was its special nature which made it appropriate as a replacement for Yitzchok? What is the depth of the teaching that this word 'after' refers to the Jewish people's redemption which will be 'after' all of their sins and the travails of exile? What is the significance of the Shofar which will be 'blown' with the advent of the age of Moshiach?
We continue discussing pesukim in Yirmiyahu (Jeremiah) and Tehillim, and the powerful words of Yirmiyahu and King David form the backbone of our discussion of the importance of putting our full trust only in Hashem.
What is the deeper meaning behind the name change of Sarai to Sarah? What is the concept of the 'Woman of Valor' who is the 'crown of her husband?' In what way was Sarah greater than Avraham? What is meant when the letter 'yud' of the name Sarai splits and half is distributed to Avraham and half to Sarah? Why does the 'yud' fly in front of the Throne of Hashem's glory and complain? Why is it comforted in being told that it will be added and become the first letter of the name of Yehoshua (Joshua)? Why was Sarah originally a 'princess for herself,' and subsequently a 'princess for the world?'
We discuss three verses in Yeshaya (Isaiah), one of which is particularly well known, and another two that are lesser known. All three are themed on the idea of Bitachon and how we can leave the darkness of sin and exile and experience redemption through our Bitachon in Hashem.
What is the lesson of the black color of the raven who was initially sent on a mission by Noach to discover if they could leave the ark? Why did Noach argue that the raven didn't deserve its existence as it did not seem to have a spiritual purpose? What was Hashem's response to Noach's claim? How does the righteous individual give existence to the whole world? Why did Eliyhau (Elijah) only want to eat from the bread and meat of Yehoshafat (Jehoshaphath)? What do we learn from the fact the Yonah (dove) returned only because it could not find a place for its feet to rest? What is meant by the fact that the Jewish people 'will only return if they have no place to rest?'
We complete the section from the Zohar and begin discussing verses in Tanach that relate to the idea of Bitachon - first among them, the verse in Yeshaya (Isaiah) that refers to Hashem as the G-d of my salvation - what is the difference between a helper and a savior?
What is the secret of the five double letters referred to by the acronym MaNTsPaCh? What do the sages mean when they say they were given over to Moshe at Sinai, and then forgotten and re-instituted by the prophets? What is the special understanding the children were able to come to when their teachers did not arrive on a rainy day? What is the depth of the teaching that these children later became such great leaders of the Jewish people? How does this connect to the word Anochi - I - of the first word of the Aseres Hadibros (Ten Commandments) and how does this all relate to Breishis - the beginning of the Torah?
We continue to explore lessons in Bitachon from the Zohar. The righteous trust in Hashem like a lion cub which is strong, but does not depend on its own strength, and their Bitachon is like the mountain of Tzion, whose strength endures forever.
Why does the Torah use the language 'take for yourself' in regards to the mitzvah of the arba minim (four species)? What is the loss one incurs when giving up the 'bread and wine of Torah' for the 'silver of Esav?' Why did R' Yochanan sell his fields, his vineyards and his olive orchards? How did we merit the great spoils of Egypt, Sichon, Og and 31 kings from the small 'investment' of the Agudas Eizov (hyssop bundle)? What is the great reward that awaits us for keeping the mitzvah of Lulav and Esrog?
We complete the section of the sefer Bitach Bashem which quotes from our sages in the medrash and Gemara, and we begin a section from the Zohar. We discuss the proper direction of Bitachon - not to get what 'you want,' per se, but to be able to better do Hashem's will.
Can one break Shabbos to cure one's ear? How does listening to Torah give life to one's entire body? What happens when someone turns away from listening to Torah, Heaven forbid? What is the idea behind the teaching that if one listens to Torah, that person will be heard by others? What is the depth of the idea that the tzadik is able to perform miracles that are the exclusive domain of Hashem?
We touch on a number of important points - how the righteous pour out their hearts to Hashem about their troubles, how the one who trusts in Hashem is promised that this trust will last forever, how Hashem the one who trusts is blessed, how the one who trusts avoids pain and sickness, and how doing good deeds gets a person into a Bitachon mindset.
What is the concept of the word today? How does it relate to the fact that Moshe speaks to 'all of you' - all of the Jewish people as one? What is the unique power of Jewish Unity? How does this bring about redemption, which is synonymous with the concept of the dwelling of the Shechina (Divine Presence) upon the Jewish people?
We discuss some ideas based on pesukim in Tehillim (Psalms). Dovid Hamelech was the one of the greatest to ever live, and still he did not wish to depend on any of his own merits, but rather to put his complete faith in Hashem, to strengthen himself in times of trouble, even when he was not answered right away, to know that the Creator of this world and the next wants him to succeed and prosper.
What is the concept of the blessings we say before and after reading the Torah? Why do they mention the choseness of the people of Israel and qualify the Torah as a gift? Why do the Heavenly Angels desire the Torah if it seems to serve to help the Human Being to refine his character traits? What is the awesome power of the Torah that we appreciate and rededicate ourselves to on Rosh Hashana?
We continue in sources from our sages for the idea of Bitachon. Among the ideas we discuss is that we were chosen by Hashem and given outstanding wisdom in order to have Bitachon. Furthermore, we have the ability, just as did Avraham, Sarah, Rivka, Rochel, Leah and Dovid - to access the power of Bitachon.
Why does the Torah double the language in it's statement that 'it will be if you will hear, you will hear the voice of Hashem' in regards to the great blessings we receive when we fulfil the will of Hashem? What is the meaning of the word 'Amen?' What is the reward for saying Amen, and why is it so great? What is the meaning of the statement of our sages that 'whoever goes into the synagogue and study hall in this world will merit to do so in the World to Come?' How does the 'voice of the Torah' relate to the 'voice of the bride and groom' in the times of Moshiach?
We discuss the idea that Hashem, as Creator of all reality, is the One who is available to provide us with all our needs. He created the world and did not leave it to run on its own, but is intimately involved in every aspect of reality, from the lowliest creature, to the pinnacle of creation, which is the human being.
What is the theme that runs through the mitzvos of mila, karbanos and sending away the mother bird? Why does the Midrash indicate that Hashem has compassion on the birds if the Gemara says that whoever says such a thing is quieted? Why does the Torah indicate the reward for keeping the mitzvah of sending away the mother bird (long life), but in most cases the Torah is silent on the reward?
We discuss the idea that with Bitachon, our battles look different because our shields and swords are the protection and prayers that we use to reinforce our reliance on Hashem.
Why is it that a close relative can not be a witness nor a judge in one's court case? What can we learn from this about personal bias and the path to keeping it in check? What is the idea behind the fact that the pillars of the world are Truth, Justice and Peace? What are the lessons we learn from ants who store up more food than they need, and are careful not to touch another ant's load?
In discussing Bitachon recently, the question was asked to me - what happens if Hashem says no? I thought I had one answer for the question, but Hashem showed me another answer...
Why does the Torah first talk about giving to the Levi and then about the expansion of the borders of Eretz Yisrael? How does this connect to the Torah's allowing eating meat in all circumstances, which had been previously permitted only when part of a sacrifice? How does this concept connect to the idea of Yosef's challenges leading to his ultimate triumph? How does this parallel the history of the Jewish people, which culminates with the expanded borders of Israel? Why did Abba Yudin lose all of his money and then become even wealthier than before?
Our power is in our prayer, through which we constantly remember that it is Hashem Who provides for all our needs. We need only trust in Him, and not in any human being. We also speak about kavana and prayer - directing our confidence toward Hashem.
We learn the idea of the Brisker Rav that the very challenge itself creates a stronger potential for Bitachon. We also look back at the idea of 'then' being an indicator of the concept of Bitachon.
Why does the verse first speak about the Mon (manna), then the word of Hashem, and then the clothes of the Jewish people that did not wear out for forty years? What is the parallel in the verse in Shir Hashirim, which speaks of the 'honey dripping from the lips,' and then the 'good smell of the garments?' How were the Jews able to find new garments in the forty years in the wilderness? What were the properties of the miraculous garments they wore? Where did they receive them? How were they washed and pressed? How did they deal with negative odors in the wilderness? How does this parallel the good fragrance that accompanied Yakov when he entered the presence of Yitzchak to receive the blessings?
What are the regular parameters of our daily prayers? What are the unique ways that our prophets and sages expressed their prayers? What are the ten different names for prayer? What is the highest prayer, as represented by the prayer of Moshe? How do we ask Hashem for a free gift, even when we are undeserving?
We continue in the words of our sages as they teach us that we need not be worried if we lack the means - our help is only from Hashem - just as it was with our 'teachers' and 'forebears.' We also encounter the concept that the word 'then' is related to a miracle that is on its way as we see a reversal of the punishment Hashem brought for those who distanced themselves from Him.
What is the depth of the idea of whether the Torah can be written in other languages? What is the difference between Hebrew and all other languages? How does the 'Tree of Life' - the Torah - serve to cure and purify the languages or the tongue? What is the significance of the fact that Moshe originally described himself as unable to speak, as opposed to the fact that he becomes a 'man of words' through the Torah? Why is the Torah at the center of the Mikdash-Temple in the Ark of the Covenant? Why does the Torah 'come forth from Tzion?' What is the river that flows out of the Holy Temple in the future that cures the languages and tongues?
We discuss a number of ideas brought out in chazal. Among them is the foundational idea that the fear, or lack of bitachon, can bring about the very thing we fear, Heaven forbid. With courage, commitment and confidence in Hashem, however, we can face all of our challenges. Repeating pesukim also helps us to remind ourselves of the foundational concepts of Bitachon.
What is the meaning of the 'heart of the wise that is on the right' as opposed to the 'heart of the fool on the left?' What is behind the placement of the cattle before the children in the statement of the children of Gad and Reuven? How does Moshe correct them? What is the root of the exile that is ultimately brought upon the tribes of Gad and Reuven? Why does the Torah enumerate the many journeys and stations along the route of the Jews' sojourn in the wilderness? When is it time to run in order to save one's life? What is the idea behind the fact that there was nowhere to run to when the Jews were in the wilderness?
We discuss the idea that Bitachon always has an effect, even for those who are not righteous. We also explore the approach of Hillel, who would trust in Hashem that he would receive the best food for Shabbos - and knew that what is for today - is for today.
What is behind the concept of Nedarim which are at the end of Parshas Pinchas and the beginning of Matos? Why do they immediately follow the commandment for the offerings of Shmini Atzeres? What is the deeper concept behind the diminishment of the Bull offerings that are brought throughout the days of Succos? What is represented by the single Bull and Ram that are brought on the Shmini Atzeres? Why is a guest to expect a diminishment in the food he is offered throughout his stay at his host's home? Which festivals did Hashem reject, and which ones does He desire from His people? What is the concept of the Moadim-festivals? Why are the vows to be fulfilled specifically in relationship to the festivals?
We start learning together a section in the sefer "Bitach Bashem" where he quotes from sources in the Gemara and Midrash that speak about the idea of Bitachon. We start with a section that speaks of the importance of maintaining our relationship with Hashem at the center of our life through our Bitachon, in order to receive all the blessings we desire.
What is the unique challenge that presents itself at the transition time of Redemption? How does this play out when the Jews are redeemed from Egypt, as opposed to their imminent arrival in the Holy Land? How was this manifest before the Second Temple was built in the times of Esther? What protected the Jewish people and allowed them to be redeemed from Egypt? Why were they able to maintain purity in their relationships between men and women in that time, and why did they fall at the end of the forty years in the wilderness? What is represented by the powerful example of courage in the act of Pinchas which stopped the plague? What lesson can we take for the challenge we face in our times as we close in on the final Redemption?
We study some more ideas from the Gra about Bitachon, among them is that Bitachon is a mitzvah that includes and impacts all the other Mitzvos (commandments), and it is an exalted level, especially when accompanied by righteousness (though Bitachon can be used by anyone).
What is the significance of the fact that the war with Sichon happened during Elul and that the war with Og happened right after Succos, as the Jews stood at the border of the land of Israel? Why was Moshe concerned about this war with Og - what merit did the Jewish people lack, and what merit did Og have? What is the difference between the wars that were fought then and the future wars immediately before Moshiach comes? What was Bilaam's mistaken approach that angered Hashem? How can we find merit in a time of judgment and cross over into the Holy Land?
We continue reading from the Gra, who gives us a paradigm for what true Bitachon looks like - a childlike innocence and trust - and to the degree we trust, Hashem is there for us.
We explore some ideas on Bitachon from the Gra, first on pesukim in Mishlei. We speak of the difference between the word Batach and Chasah, and we explore the idea of having one's heart and emotions filled with Bitachon.
We continue in the Rabbenu Yonah on the topic of Yiras Shamayim and Bitachon, and we also explore the idea that we are to speak of the Redemption from Egypt and then immediately go into prayer so we can be in a state of Bitachon.
What is the concept of the staff of Aharon that proves his specialness? Why is this the same staff that was used by Yehuda, Moshe, the kings of Israel, and will be used in the future by Moshiach? What is the concept of the two different versions of the letter 'tzadi?' How does this relate to the final redemption? Why does Aharon take center stage in parshas Korach, but take a back seat in regards to the process of the purification process of the Red Heifer?
What is the powerful concept behind the mitzvah of Tzitzis - the strings that are tied onto the four cornered garment? How can we control our natural inclination to be drawn after our heart and eyes? What is the analogy of holding onto the Torah as a drowning person holds onto a lifeline? How do we engage our emotion and intellect to offset the natural inclinations of our base desires? What was the mistake of Korach? Why does the Torah use the phrase 'Korach took' if he did not really 'take' anything? How do we use spiritual inspiration as a motivator?
What is the depth of the idea of Ruach Hakodesh-Divine Inspiration? What does it mean that Moshe's Ruach Hakodesh was spread onto the seventy elders? Why was it that on one hand Hashem was joyous when the elders received this Ruach, but on the other hand it seems that Moshe was chastised for requesting help? What is the Ruach Hakodesh that Esther, Dovid and Shimshon received? Why did Hashem instruct Moshe to send a spy from each tribe instead of only sending two all together, as Yehoshua did 40 years later?
Rabenu Yonah speaks about the parallel powers of Yiras Hashem - fear of Heaven - and Bitachon. He also speaks of the power of renewal that a person receives when he invests his heart into Bitachon.
Why is the revelation of Hashem, where He speaks to Moshe from on top of the Ark, directly after the sacrifices brought by the 12 princes of the tribes? What is the idea behind the human being who is able to hear the voice of Hashem, while the spiritual angels are not able to do so? What is the depth in the teaching that Aharon and the Kohanim were given the mitzvah to light the Menorah in contrast to the Nesi'im (princes) who brought their sacrifices in the Mishkan's inauguration? Why does Aharon's lighting of the menorah immediately follow these sacrifices? What is the parallel between the Levi'im as the 'beloved' of Hashem, in contrast to the twelve tribes, and the Jewish people as the 'beloved' of Hashem in contrast to the seventy nations?
We are back in the Rabenu Yonah who speaks about the result of the wealthy man's faith in his own wealth, versus the reward of the one who places his sole faith in Hashem, and the obligation that is fulfilled in doing so.
Why did the Jewish people need to be forced to accept the Torah if they were ready to accept it willingly? Why did they receive the Torah willingly in the time of Esther and Mordechai, especially in light of the fact that they had fallen to such a low level? Why does Hashem ask first for a count of the family of Kehos, before Gershon and Merrari, if Gershon was the oldest of the sons of Levi? What was special about the family of Kehos that entitled them to be able to carry the Aron Habris (Ark of the Covenant)?
We talk about the idea of thanking Hashem, or singing, before the salvation of Hashem arrives, which represents a very high level of Bitachon, where the confidence in Hashem is strong, and can also be the reason for the help to arrive.
Who were the four people who made a deal with Hashem, but asked in the wrong way? How can one use commitment in one's service of Hashem? How can one commit if Hashem, as it were, needs to commit as well? What is the idea behind Hashem saying that the 'wilderness' that the Jews traveled through was not truly a wilderness at all? What is the relationship between the great leaders Moshe, Aharon and Miriam and the miracles that came in their merit - the Manna, the clouds of Glory and the well? How can we use these ideas to search for and employ the Guidance of Hashem in our lives?
In this Bitachon Podcast, we talk about the idea of looking for Hashem's guiding hands in our lives - what are the signs - sometimes subtle, sometimes blatant - that we can look for as we search for our direction in life.
What is the great wealth that stands in the balance when a person is faced with the challenge of giving to charity? What does it mean that Hashem 'stands by the right side of the poor person?' Why is the poor person called an 'ani?' Why do the nations of the world cause us so much pain, and what will be the ultimate result? Why did King David say that he finds himself in the Study Hall of Torah even without having meant to go there? What is the approach we need to take in order to take the steps necessary to get involved with Torah at the proper level?
R' Yonah speaks about how when we have Hope and confidence in Hashem, it strengthens and reinforces itself. He also speaks about the idea of always recognizing that the seemingly negative situations we may be in are also for our best. Finally, we speak about the concept that although a person usually has pain from extended longing for something, when it comes to the longing of the righteous for the help of Hashem, that longing does not create pain.
Why is the illegitimate child punished for the sin his parents committed? How does Hashem promise that He will console this person in the future when Moshiach arrives? What is the idea behind the Shechina (Divine Presence) which accompanies us into exile, and leads us home with redemption? What is the twofold power of the tongue? How are we to have a 'soft tongue' in our relationships with others? How are we to understand when others cause negative events in our lives?
R' Yonah teaches us that we can always have hope, no matter the challenge we face, because we know that Hashem is Compassionate and Kind, and even if we have sinned, Hashem is our Father who wants to forgive us.
What is the concept of Holiness? How does it relate to the Jewish People's specialness and our ability to inhabit the land of Israel? How does it relate to the concept of the forbidden relationships, the concept of Kosher food, and the concept of finding out spiritual information from Kosher sources? How does this connect to the special holiness of the Kohanim-Priests? What is the special nature of the Pure Speech of Hashem? Why are Hashem's commitments different than those of human beings? What do we learn from the fact that the Torah goes out of its way to speak with a positive idiom?
Rabenu Yonah goes into the idea that it makes a lot of sense to place our trust in Hashem, as He is the one who gives us the challenge in the first place - to help us grow and become better - so it is in Him that we can place our trust.
Rabenu Yonah speaks about the hope that is engendered by our Bitachon, and the idea that Hashem is All-Powerful and therefore, he can save us from even the most dire situation. He also speaks of the importance of realizing that all that occurs to us is from Hashem, and the humans who bring it about are just His messengers.
Rabenu Yonah teaches us that with Bitachon and strong commitment to Torah we have special protection, even from the sins of those around us. He also talks about how important it is to know that the challenges and difficulties of our lives serve to purify us from our previous sins.
We continue in the Rabenu Yonah on the topic of trusting Hashem in every area - even the lighter cases that we might think we can 'do it on our own.' This helps us recognize that it's really all Hashem. He also helps us realize that our Bitachon level is tied in to our ability to give tzedakah, and is intimately tied into our level of Yiras Hashem - Fear of Heaven.
What is the depth that underlies the idea that when we are careful about keeping our eyes pure, we merit to have a revelation of the Shechina-Divine Presence? How does this relate to the concept of Holiness? How does the concept of Holiness relate to 'singing to Hashem' in all situations - the good and the seemingly not good? What is the Truth that is revealed in the end of time with the destruction of the Wicked?
Why do we find that the verse tells us in Koheles that the righteous and the wicked can seem to have the same fate - be it positive or negative? Why is it that the time of joy - the holidays - coincides with a time of judgment? Why did the students of R' Akiva die in this happy time from Pesach to Shavuos? Why does Hashem sometimes bring difficult or challenging situations to us in the moment of great joy? How does this relate to the sons of Aharon, Nadav and Avihu, who lost their lives at the very moment of the joy of the dedication of the Mishkan-Tabernacle?
Why do we speak of the Matza - the 'bread of affliction' in terms of our slavery, but also in terms of our freedom - the bread we ate as we hastily left Egypt? Why do we speak about the Future Redemption - Next Year in the Land of Israel - at the very beginning of the Seder? Why do we quote a verse speaking about 'blood, fire and pillars of smoke' in regards to the plagues of Egypt, if it is a verse that refers to the War of Gog Umagog (Armageddon)? What is the 'cup of retribution' that is used for the Nations of the World, and how does it coincide with the Redemption of the Jewish people? Why did we have this unusual experience of the bread not rising as we left Egypt? What is the lesson, and how does it apply to us today?
What are the causes of the spiritual leprosy called Tzara'as? What was the magical elixir of life that the peddler was 'selling' in R' Yanai's neighborhood? What is the idea of not speaking negatively - both of other people, and of one's life situation? What is the depth of the praises that King David sang when he was saved from near-certain death at the hands of Avimelech? Why does Dovid Hamelech speak of trust and faith and praise of Hashem, but seem to veer off topic in mentioning the importance of not speaking negatively of others?
Why does the concept of a woman conceiving and giving birth follow the concept of the laws of kosher animals? What is the meaning of the verse that speaks about 'earlier and later' in regards to the Human being's fashioning? What is the idea behind Adam harishon in that he filled up the whole world, 'from east to west, north to the south and reached until the heavens?' What are the tools we can use to be a window through which the light of Hashem can come into the world and fill up the farthest reaches?
We begin selected explanations of Rabbenu Yonah on Mishlei on the topic of Bitachon. He speaks about having consistent Bitachon and Emunah, and not rely on our intuitive understanding of what will bring success - rather return our trust to Hashem. He also speaks about the importance of not just having Bitachon in the big things, but also in the little things.
What is the connection between the Mishkan-Taernacle's completion and the creation of the world? What are the parallels between them insofar as the 'wisdom with which the house is built,' the 'seven pillars,' and the various 'preparations for the meal,' made for the 'youthful ones?' What was the sin of Adam and Chava, and how does it relate to the rectification made by Aharon and his sons for the sin of the Golden calf? What is the idea of serving Hashem in a 'youthful' way? How does this relate to the war of Gog U'magog and entering the Beis Hamikdash?
The Chofetz Chaim continues to explain what merit we have to ask Hashem to bless us and protect us - the merit of Kiddush Hashem - sanctification of His name. With this recognition we can be assured that He will protect us in the face of the Birthpangs of Moshiach.
What is the concept of the 'offering of the broken hearted?' How does Dovid Hamelech (King David) know that his son will build the Beis Hamikdash? How can we be assured that we are considered as if we have also done so, and brought offerings therein? Why does the 'insignificant' offering have significance? Why does Hashem prefer to use 'broken vessels?'
The Chofetz Chaim teaches us that the most powerful and important attribute to grab onto during times of upheaval and challenge is the midah of Bitachon.
Who are the angels/messengers that the verse speaks of? Why are the prophets, and specifically Moshe, among them, referred to as angels? Why are those who keep Shmitah referred to as 'Mighty of Strength?' How is it that a burden that could not be held by 600,000 people could be held by one person alone - Moshe?
We complete the essay of the Beis Halevi, who shows us that we are made for toil and effort, and we can choose if that effort is to be expended in our study of Torah, or in other Matters, depending on our level of Bitachon. We begin a section in Sefer Shmiras Halashon of the Chofetz Chaim, where he speaks about the idea of Bitachon.
What is behind the accounting that Moshe makes for all that the collected donations were used for? What is the concept of the 'trustworthy person' who has 'many blessings in his hand?' What are the blessings - when there is more than enough, or when there is exactly enough? How does this contrast with Korach, who never has enough and wants far beyond his share? Why does Moshe appoint others to help in the accounting?
What is the concept of a good name? How does one get a good name? Why is a 'good name better than oil?' What does oil represent? What is the difference between a superficial appointment to power, versus a leader who is connected to his spiritual essence? Why are the words shemo-name, mekor-root, and ratzon-desire all the same gematria, and what is their connection? Why is 'the day of death greater than the day of birth?' What was the difference between the great prophets and Aharon's sons, Nadav and Avihu?
The Beis Halevi gives us two approaches to looking at a situation of challenge. The first is to realize that we need to look inside ourselves for what we may have done wrong to deserve this situation, and the second is to limit our desires to wanting what Hashem wants for us.
What is the idea of Hashem counting the Jewish people? What is behind the analogy of the Jewish people being compared to wheat/seeds? Why does a farmer count his seeds before planting, and then count again after he sees the full yield? What is the argument between the wheat, the chaff and straw all about? How does this parallel the conversation between the Jewish nation and the nations of the world?
We talk about two different stories where one can see in hindsight that the Bitachon 'worked,' or that the challenge was really a good thing. We also continue in the Beis Halevi who talks about what drives a person to use illegal means or means that are antithetical to the Torah's teaching, and how it is rooted in a lack of Bitachon.
How does the pure olive oil of the Mishkan-Tabernacle correspond to the essence of the Jewish people? What is unique about the process of creating the olive oil, as opposed to other fruits, and how does it relate to the process the Jewish people go through in exile? What is unique about the properties of oil as opposed to other liquids, and how does that relate to the uniqueness of the Jewish people? What is the power of the Mishkan and Beis Hamikdash that purifies a person and allows one's light to shine out? Why do the nations of the world all acknowledge the beauty and light of Jerusalem and the Beis Hamikdash, and follow that very light which shines from the Jewish people?
The Beis Halevi says an unbelievable idea, which is that the seeming cause of our success is not at all the cause - the success was decreed by Hashem, and that was what brought us the opportunity which seems to have brought the success. Ultimately, it's not us, it's only Hashem.
What is the concept behind 'taking' in relationship to the giving of contributions to the Mishkan-tabernacle? What are the amazing properties of the Torah, which is likened to a 'purchase' which is greater than silver and gold? What is the incredible value of the Torah, as indicated by the light of Moshe's face? What is the idea behind the statement of the Midrash that when we acquire the Torah, Hashem Himself, as it were, comes along with it?
The Beis Halevi explains the idea behind the concept of hishtadlus-efforts - why we have the necessity at all, and what the proper approach is when we are doing hishtadlus. Ultimately, the results are not related to our efforts, and the truth is that one can be in a state that does not require efforts at all, where his needs are provided for miraculously.
What is the idea of 'giving the strength to Hashem?' What is the contrast between Nevuchadnetzar, king of Babylonia, versus King David, and their approach to honor and power? Why does Hashem give the power of true Justice to the Jewish people, as represented by the mishpatim-laws of our parsha? Why does Hashem ask the Jewish people to wait until the End of Time in order to see the Justice that will be meted out on the world of Edom and those who miscarried Justice on the Jewish people? Why is it that only King David can lead the Birkas Hamozon (Grace after Meals) in the great meal for the righteous in the End of Time? What is the concept of the Cup of Retribution which is used in this Midrash and in the Pesach Seder?
We continue in the Beis Halevi who tells us about the negative impact of trusting in human beings and the great reward - in this world and the next - when we put our trust and faith in Hashem.
What is the fundamental difference between Yisro and Esav? Why are we instructed to attach to Hashem, our 'Friend,' and to veer away from our 'brother?' What is at the root of the many contrasts between the friendship of Yisro and the hatred of Esav toward the Jewish people? Why is Esav's gift for Moshiach rejected in the end of time? How can we join in the joy of others and steer away from antagonism?
We explore the idea of the Beis Halevi that we need to look beyond the immediate challenge or the human being who seems to be causing us difficulty, and instead look to the real Source - Hashem, and know that everything is from Him. Secondly, just as the Mon (manna) was given to us and no matter how much efforts we put in or how much we collected, we always ended up with the same amount, so it is with hishtadlus-efforts - we receive only what was decreed upon us by Hashem.
What is the concept behind the punishment of Pharaoh as it coincides with the Jewish People's redemption from Egypt? How does this parallel the punishment of Pharaoh in Genesis and the accompanying redemption of Avraham and Sarah at that time? What is the depth behind the statement of our sages that the difficulty of a person's livelihood is on par with the difficulty of the splitting of the sea? Why do we specifically read this special praise of Hashem - that He gives food to each creature - on the night of the Pesach Seder?
We begin studying the sefer of the Beis Halevi on Bitachon, and he starts with the teaching that Bitachon is not only an obligation, but it is actually a sin to lack bitachon. The result is that the very thing that we fear can be caused by our fear. The only answer is to rely completely on Hashem, and this, in turn, protects us and also encourages all those around us.
What is the idea behind the heaviness or difficulty for Hashem, as it were, when it comes to dealing with those who defy him, in comparison to the lack of difficulty in creating the mountains and valleys? Why are the Jewish people compared to a stone? Why are we compared to the sand? What happens when the Jewish people do not fulfill their role? How does Hashem use our enemies in order to save us and bring about our redemption?
We come to the close of our study of the Alter of Novardok's discussions on Bitachon, and we learn that it is imperative to work on Bitachon, not only because it's a mitzvah, but because it steers us far away from the trap of believing that we are accomplishing anything on our own.
