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The blessings of living in peace with our neighbors in chutz l'aaretz

As we still live in golus, I thought the following article about Montreal's (Canada's) first chassidic politician is worth reveiwing

After 70 years of statehood Israel still has not seen peace, but here,in quiet multi cultural Quebec, Montreal, a young chassidic lady is able to forge bonds and provide benefits to many.

As much as we are personally thrilled when we see how hashgacha has brought the head of the strongest nation on earth to back and legitamize the jewish presence in Israel,yet we often ask ourselves,who is more religious, President Donald Trump or Prime Minister Binyamin Netanyahu?

I heard in the name of my rebbe a'h, that what the irreligious accomplished in '48, the frum never would have.

But the fact is, still no yarmulkas and no peace.

contrast that with htis article posted about our own Mindy Pollak posted last week.

 

 'It wasn't my intention to be a trailblazer or a role model'

Canada’s first female Hasidic politician may be bound for parliament

Trilingual Montreal borough councilor Mindy Pollak is courted by at least one federal party as a potential candidate in the next national election

ONTREAL — On a recent Monday evening on Montreal’s east side, some 100 residents gathered in a century-old white building that since 1963 has served as the Council Chamber for the borough of Outremont. They were there to attend the monthly session of the local governing body.

Before the meeting officially began, the atmosphere in the large, high-ceilinged room was more charged than usual. One month prior, tensions soared when some residents were accused of using Holocaust imagery to protest the increasing number of yellow school buses used by the neighborhood’s Hasidic residents.

https://www.timesofisrael.com/canadas-first-female-hasidic-politician-may-be-parliament-bound/canadas-first-female-hasidic-politician-may-be-parliament-bound/

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Balak Anti semitism love - hate "Pride " The 3 Weeks

A Taanis is a time for intro spection, so I thought to write a few thoughts relating to the parsha and  to recent events.

Reading parshas Balak is difficult for a mind raised in the modern world, even for someone who considers himself religious.What kind of danger and powers did this sorcerer have? And why do we care if he in the end he actually repeatedly blessed us? And at the very end,we read how walls break down, intermariage, incense, and the lowest form of idol worship??

And what lessons must we take away from all this personally in our own service?

This writer, at least, certainly doesn't have the answers.But we do believe that a person was created 'b'zelem E'- in the image of haShem. And the Creator wants us to acknowledge and reflect that Majesty in our lives, and He gives us the capacity to  'commune', supplicate, pray direct with the source of all blessings.And by that acknowledment , we have the capacity to bring the blessings upon ourselves and the whole world.What raises us above earthly needs and desires and even above angels (ie. the coming robotic revolutions?)is the holy Torah .That is what makes us intoa 'holy Nation' , a kingdom of Priests.".

And this is not something that comes to us innately;it is a gift.The world was built in such a manner that prayer helps, but ultimately even that is a  gift.If needed, even the lowest , someone who sleeps with his donkey , could get the gift.

 HaShem created a whole world. Our National purpose is to raise ourselves and the whole world to know haShem.And if there is 'Holy', there is also the opposite.And somehow, we are all (ie humanity), asked to 'connect'.Somehow it is always possible to 'connect', no matter how far away.

Before the torah  was given to Israel, there were tzaddikim and prophets by non jews.The emergence of Israel as a nation is not just a territorial challenge.It means that that possibility of that kind personal connection is no longer with 'them.'We always have recognized jealousy by the goyim.But this is deeper, it is an 'existential' fear hate.And I think this is what is happenning now with the arabs.

After the chet hegel, Moshe prayed 'v'niflenu ani v'amcha'; that there should always be a clear difference between ourselves and the goyim.And the answer given was that there would eb great miracles , never seen.

The parsha of Balak, Bilaam, is prophetic, how all the peoples of the world are to come to praise us and be elevated with our service.But this worldly praise as blessings from on High come into this world, will come only when we all, really ,in our personal, family and communal lives are uplifted together as we look forward to be in  the days of Moshiach.

But till then the praise and adulation is dangerous.on the one hand, Balak was lifted, even if for the wrong reasons to sacrifices to haShem which somehow served for praises of israel, and from him came Ruth and Dovid.But teese blessings turned into curses as we see at the end of the parsha as jewsih boys were attracted to incense and the lowest form of idol worship.

We live in a time when the leader of the most mighty country on earth stands with the modern State of Israel.We see beginings of the 'impossible' as many arab countries are ready to work with us.But as for the State itself ? Tel Aviv is aflame with 'Pride'and the knesset has yet to debate or even accept the primacy of torah to the State of Israel

We must always remember what R' Cahim V'Loshzin writes.The Babylonians and Romans did not destroy the Temples; we had destroyed the Temples long before in our own hearts and souls.

 

 

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These people have angered before haShem Nazi's ? כי נאצו האנשׁים האלה את השׁם

JudeThe obvious hint to the Nazis, Y"S, in parshas Shlach -- the spies, we understand simply

But how do we define and relate the rebellion of Korach to the Nazis?

All my years I've been amazed that I never saw anyone discuss the obvious blatant hint the parshaos give us to the hated advent of the Nazis, y's.It is easier to understand the parsha of the spies who rejected the gift of the Land and spoke evil against haShem, the Land  and Moses, and so,were punished to die in the desert while we were told that we would cry for generations.

And so the day set aside to cry for all the many 'hlocausts in history is the 9th day of Av.And we knwo that the 9th of Av saw the destruction of both Temples, the exile from spain , and the beginning of WW1, which led directly to WW2 .

Look at these words , taken from Yad v'Shem........

The Rise of the Nazis to Power in Germany

Hitler and the Nazi Party rose to power due to the social and political circumstances that characterized the interwar period in Germany. Many Germans could not concede their country’s defeat in World War I, arguing that “backstabbing” and weakness in the rear had paralyzed and, eventually, caused the front to collapse. The Jews, they claimed, had done much to spread defeatism and thus destroy the German army............................

The Beginning of the Persecution of Jews in Germany

In the 1930s, Germany’s Jews – some 500,000 people – made up less than one percent (0.8%) of the German population. Most considered themselves loyal patriots, linked to the German way of life by language and culture. They excelled in science, literature, the arts, and economic enterprise. 24% of Germany’s Nobel Prize winners were Jewish. However, conversion, intermarriage, and declining birth rates, led some to believe that Jewish life was doomed to disappear from the German scene altogether.

The paradox was that Nazi ideology stemmed from Germany and the German people, among whom Jews eagerly wanted to acculturate. Indeed, there was a widespread belief amongst many Jews in the illusion that the role they played within industry and trade and their contributions to the German economy would prevent the Germans from completely excluding them.........

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 But , even if intuitively we understand the connection, but it does need a little more thought.

(We know that the kabbala masters find in Korach other 'outstanding' problem people such as Kayin [and Hevel], even 'Yeshu'' - 'oso haish', whose followers for many generations spewed nothing but virulent anti semitsm ( item; Luther, y's, wrote a book hundreds of pages long of jew hating , which led directly to Hitler, y's ).

Actually , we find the concept of jealousy, diviseveness,and  'spies ' much earlier. When the brothers came to Egypt, they came via different entrances.Joseph charged them with being 'spies' , and ,indeed he didn't let them go, until he actually arranged the first 'precurser' to the the many blood libels of the generations.

Friday night , as we accept the Shabbas Queen, we talk about how haShem is enclothed as king the land is settled, not to be moved.  אף תכון תבל בּל תםוט

 This is the Kingship of haShem on earth. The Rambam writes that the whole torah was given to bring peace on earth.

Our sages say there were three different groups in the rebellion.Korach could have been a giant, and that itself was what drove him in his madness, jealousy.Nadav v'Avihu , had always been poeple who could not accept authority.And the 250 people who wanted to be priests, were truly 'burning ' with holy desires, but were not bound by the laws and directives of the torah.They all saw , somehow that Moshe and Aharon were doing what they wanted. They could not understand that their leaders, Moshe and Aharon, were simply and with humilty carrying out the decreesof Heaven.

Such were the sins of the first "Reformed" in Germany. How beautiful were some of their writings ! And ,unfortunately , there were plenty of fights between the 'kedoshim' too.

Such a people have no foundation. It can't exist,especailly when these peopel have the Divine National purpose to bring the world to its 'tikun', the Land to its' Firmament.

So it was swallowed up by the Nazi beast.

As we say in 'pirkei avos', to daven for the peace of the kingdom , for if not, one person will swallow up the other.'

and ,as we read in the parsha סורו נא מעל הרשעים האלה ואל תגעו בכל אשר להם פן תספו בכל חטאתם

 'Stay away fromthese evil doers and don't touch all that belongs to them, lest you get pulled in with them.Even the righteous and children get burnt.

I see this as being relavant today as the torah parties in Israel fight for the primacy and relevancy of Torah learning in the Holy Land as the foundation of the yishuv.

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Shmini

   (9:1) “Vayehe Bayom Hashimini-And it was on the eighth day.”

The word “Vayehe” always hints to some sadness. Here it is the death of Aharon’s two sons. Nadav and Avihu. Many reasons have been given for their death by many commentators. Actually in Parshas Mishpatim by the giving of the Torah, we learned that Nadav and Avihu gazed at G-d while they ate and drank (Shemos 24:10) for this reason they may have deserved death but Hashem delayed their punishment not to mar the joy of the giving of the Torah. Instead He waited until this day, the day of the dedication of the Mishkon. It’s quite puzzling that this eighth day would be chosen since it is considered the most joyous day since the creation of the world?

   One answer is given by the Dubneh Maggid who gives the following parable. There was once a king who wished to build a great city. He wanted to spare no expense in having the finest of everything. He would bring the best craftsmen to build his palace and the most expensive materials were used. But it would not be complete unless they also included the finest people. So they went to seek out the most competent professionals. They found a doctor who had a reputation for being able to cure all types of ailments. Not long after he arrived, one of the elders of the city took ill. When the doctor went to visit him, he saw this man was gravely ill but the doctor said he would take the position and cure him. But soon after he began treating him he died. The king said to him “What kind of doctor are you? You said you could heal him?” To which the doctor replied “ If the people will think I can heal any type of illness, they will begin neglecting their health and only rely on me to cure them. Thus my coming here would be a disservice to the city. Now that they know that I cannot fix everything they will take heed of their health.”

   The same is true regarding the Mishkon. The Mishkon was a place to reconnect the sinners with Hashem. But if they thought it can cure every sin they would begin neglecting the Torah and Mitzvos that is incumbent upon them. Therefore on the very first day of the functioning Mishkon Hashem needed to demonstrate this fact. This sent the most powerful message to Klal Yisroel. That even the most righteous sons of Aharon Hakohen are not above such judgements.

   (9:1) “Vayehe Bayom Hashimini-And it was on the eighth day.” This was actually the first working day of the Mishkon. Why is it referred to as the eighth day? R. Dovid Feinstein writes that it comes to show how the preparations leading up to the dedication of the Mishkon are just as important as the dedication itself. The Gemarrah in Megillah point out that there are similarities between the wording here and the wording found at the six days of creation. The word “Hashimini” with the letter “hey” indicates a special day just as the word used by the first Shabbos uses the “hey”to express the uniqueness of “Yom Hasheshe” the sixth day of creation. Being that this was the culmination of what the world was created for, to bring the Shechinah back down to the physical world, it means that this was the continuation of Masser Bereishis. Seven represents the tevah, the physical laws of the world, and Shimini represents above the physical, beyond the laws of nature.

   Rashi quotes the Gemarrah that says this day was as joyous to Hashem as the day the heaven and earth were created. We learn this from the similarity of words in Bereishis, which it uses the word “Vayehe”and the opening of our parsha where the word “Vayehe” is used as well. The Shem M’shmuel writes that really this was the first day of the working Mishkon.

   We usually find that the number “eight” is more valued than the number seven. It is known that seven represents nature and eight is considered above nature. However here it seems to be reversed. All of the seven days of the inauguration of the sanctuary the Kohanim had to remain inside the tent of meeting and sacrifices were considered the holiest of holy only being allowed to be eaten in the courtyard of the Ohel Moed. On the eighth day the priests were not restricted to one place and the sacrifice was plain Kodesh and was permitted to be eaten in any place that was free of contamination just as the rest of the year?

   To explain this concept we must look at the words of the Zohar with regard to the eating of matzoh. If matzoh is beneficial to our soul why is it not eaten all year long? He answers with a Moshel of a person who is ill and given a strict diet. Once he has regained his strength and has recovered from his illness he once again permitted to eat whatever he wishes. So too with regard to matzoh. When Klal Yisroel were in their infancy matzoh was required to strengthen their spiritual fortitude. Once strong they were not only permitted to eat chometz they were required to elevate it through consumption. This can also be said of the days of inauguration. For at the outset more caution was called for. Seven represents nature and nature is physicality. Man needs to be cautioned not to drown in physicality. Moshe prepared the Tabernacle for seven days elevating it and preparing it for Aharon to take over. On the eighth day Moshe called to his brother and his sons raising them to the level required to serve in the Mishkon. Only after seven days would this be possible.

   This hints to the very first Shabbos of creation and was a direct attempt to correct the original sin. The intent was that there be a Shabbos after six days of creation. That is, all the work of the seventh day was to be doubled over on he sixth day. Therefore when the seventh day of Shabbos arrived seven days of work had been completed. The intent being for the Shabbos day to sanctify the previous work days to the extent that they would never lose that Kiddusha. That is why Chazal say that had Man waited for Shabbos to come before the first sin, the world would have reached its perfection. The light of Shabbos, which is above nature, would have illuminated all of creation. Here the eighth day served as the completion of the seven inaugural days. But it was not enough to prevent the tragedy that occurred and marred the greatest day since the creation of the world.

   In this weeks parsha we have the final steps in the dedication of the Mishkon. There were ten miracles that occurred on that day. The culmination of which was the fire coming down through the Kodeshe Kodshim across the courtyard to the Mizbeach and consuming the Korbon in front of the entire nation. At that point they all screamed and bowed. Miraculously there was enough room for everyone to bow. The need for that miracle was to teach Yisrael that spirituality is not bound by space. It demonstrated that it was equally possible for the vastness of G-D to reside in a limited small place. In a Tabernacle.

   The parsha begins with the word “Vayehe” which always indicates a form of sadness. Besides the death of Aaron's two sons there was also another sadness associated with the Mishkon. Originally each Jew was to be worthy of the Divine Presence resting on him, but after the chet of the Eigel it was necessary for the Mishkon to be the resting place of the Shechina. So it was truly sad that the Mishkon was dedicated because along with that joy was the realization that they had lost the opportunity for even greater closeness to Hashem.

   After Aaron performed the service he stood in the courtyard in front of the altar awaiting the heavenly fire to descend but nothing happened. At this point he said to Moshe “Why did you put me up to this? It’s obvious that Hashem hasn’t forgiven me for my role in the chet H’eigel.” At which point Moshe and Aaron prayed together and a fire descended and consumed the sacrifice. The question is why did the revelation of the Shechina not immediately follow Aharon’s service? The answer is that by withholding the heavenly fire Hashem demonstrated that His presence cannot be evoked automatically. That by just mixing together certain ingredients one cannot cause the Shechina to appear. Pardoning of sin is not something that is guaranteed by just going through the motions but depends ultimately on the individual and the spirit with which a sacrifice is brought.

   (9:24)"A fire came forth from before Hashem ותצא אש מלפני ה׳

This fire contained five miracles. It came down in a pillar, it was shaped like a lion, it consumed both wet and dry and was without smoke. It was one of the four original elements of creation.  

   (10:1) “Vayikchu Benei Aharon Nadav V’avihu Ish Machtaso-The sons of Aharon Nadav and Avihu each took his firepan.” When Nadav and Avihu saw the great love that Hashem showed by consuming the korbonos they felt a tremendous need to reciprocate. What they did was with the highest intentions. Why then should they have deserved death? The Chidushe HaRim explains that when a person does a mitzvah with tremendous devotion his soul should leave him and cleave to Hashem. The only reason that his soul does not leave is because Hashem commanded the mitzvah and Hashem wants a person to live and do the Mitzvos. But in this case there was no command so they had no merit with which to keep the body and soul from separating. This is why the posuk says of their sin “they brought a fire which had not been commanded.”

   According to Jewish tradition the universe is a composite of the four basic elements, fire, air, earth and water mixed in varying proportions. The basic idea of the four elements is spiritual. They are really the emanations of the four letters of Hashem's holy name.YHVH. The elements as we encounter them in the physical universe are the very outermost expressions of these spiritual emanations. The level of physicality is always the very surface layer of reality that covers the metaphysical that lie concealed underneath.

   The Sefer Nefesh Hachaim explains that as we encounter these elements in an everyday experience, fire always goes up toward heaven. It never burns in a downward direction. It has the capacity to transform all physical objects into smoke. Symbolically, the elements fire represents the drive towards spirituality, a drive to return to the creator and be consumed by a spiritual union with him.

   Earth is at the opposite extreme. It never falls up but always descends down to the bottom of any solution. Symbolically fire and earth are two extremes. Burning passion for spirituality versus total apathy towards any spiritual movement. One of the four elements in man is fire. It is the predominant element, since it energizes him and enables him to move and function. Therefore Hashem's blessing is most needed there. In the temple a constant fire was required from below to mask the fire that descends from above. The aim of the blessing is wholeness, assuring that there is nothing missing and nothing extra. Too much fire can cause haughtiness, while too little can weaken his strength and ability to fulfill his purpose in the world.

   When the sons of Aharon added fire without being commanded it caused a corresponding fire to come down into them that was more than they could handle and they were consumed. For Hashem responds according to the persons actions. This is why their bodies were not affected. The fire from heaven that fuels the soul caused an overload.

   (10:3) "Vayidom Aharon- Aharon was silent" The word "Vayidom" means more than just silent. The root of the word is Domaim which means inanimate like a rock. Aharon was not just silent on n the outside while bursting with pain inside. He was able to be accepting throughout. When a tragedy as great as this occurs it is Hashem speaking. This could be the meaning of Moshe's words of consolation to his brother. "Vayomer Moshe el Aharon Hu Asher Dibaer Hashem- Moshe said to Aharon this is what Hashem said." Do not read it as what Hashem said but rather "This is Hashem speaking."

     (10:3) "Vayidom Aharon- Aharon was silent" What was it that he could have said? The Yalkut says he could have said "Ben Shemonas Yomim Yimol-On the eighth day we do Bris Milah." What does this have to do with the death of Nadav and Avihu? The Gemarrah writes that Avraham Avinu stands positioned at the gates oF Gehenom and prevents anyone circumcised from entering. The message is that there is life after death for those who keep the Torah. The words "Vataitze Aish M'Lifnei Hashem-A fire went out from before Hashem" is equal to 1034 the same as the phrase "Ben Shemonas Yomim Yimol-On the eighth day we do Bris Milah."

   The korbon that was brought on this first day of the Mishkon was to atone for the chet of the Eigel and also the chet of the selling of Yosef. Why was this done here and what is the connection between the two averos? One of the reasons the brothers had for selling Yosef was that they saw in him there would come out Yirovum who later was the one to erect the Avodah Zara in Beis El. When the Jews would go up to the Beis Hamikdosh they had to pass this Avodeh Zara. So now that their own descendants committed this chet of Avodah Zara by the Eigel they had to have a kapora for the chet of Yosef as well.

   According to those who hold that the sin of the Eitz Hadas was committed through the use of the Grape vine, this was the reason Nadav and Avihu are considered to have sinned by becoming intoxicated with wine. Because what they really wanted to do was correct the sin of Adom by using the wine for the correct reason. But they were not commanded to do so.

   Immediately following their deaths we find Moshe speaking to Aharon, stating that “I knew Hashem would be honored through the one’s closest to Him, but I always thought it would be you or me. Now I see that they were even greater than us." Many commentaries debate Nadav and Avihu's sin. They drank wine before entering the Holy of holies. The decided halacha in front of Moshe. They refused to marry. They were anxious to take over the leadership from Moshe and Aharon. How could Moshe think they were greater than Moshe and Aharon? The Sefas Emes writes that before the sin of the golden calf, Klal Yisroel were on the level of Naaseh V'nishma. After that sin they lost that level. Nadav and Avihu being from the tribe of Levi, were not involved with the sin of the golden calf, they remained on the level of Naaseh V'nishma a level where doing precedes hearing. They wanted to lead the nation to this higher level. But the nation was not yet ready for that greatness.

   The Sefas Emes writes that when Moshe consoled his brother he quoted Hashem's words “B’krovaye Akodesh-through my closest I will be honored.” The gematria of B’krovaye Akodesh equals 719. There are only five words in the entire Torah that have the same numerical value. The first four are Ashkis- I will destroy, V’shechasa-He will destroy, Satis-you have gone aside, and Taktir-You shall burn. Each of these can be related to the deaths of Nadav and Avihu in some way, but just as there are four cups on Passover representing the four exiles, there is in every generation those neshamas that have to be sacrificed before the redemption arrives. But there is a fifth word, and there is a fifth cup. The fifth word that equals 719 is V’hashevoso- you shall restore it. Just as there is a fifth cup representing the final geulah, there is a fifth word here representing return to Hashem. The sacrifice of Nadav and Avihu’s neshamas, B’krovaye Akodesh-through my closest I will be honored, show how their sacrifice was not in vain.

Where did these two holy souls go after they left the bodies of Nadav and Avihu? The Arizal says they entered into the body of Pinchas and the three of them became Eliyahu Hanavi. This is precisely what the fifth cup represents, Eliyahu. The gematria of Pinchas is 208 the same as Nadav and Avihu plus Eliyahu H'navi. The negative effects of the fire that consumed Nadav and Avihu was rectified in Eliyahu H'navi who left this world, whole, in a chariot of fire.

   (10:1) “Asher Lo Tzivo-Which they were not commanded.” When Moshe Rabeinu was on Har Sinai receiving the Torah he was challenged by the Angels who believed that the Torah should not be given to man. Hashem told Moshe to respond to them. When his arguments won them over he was given gifts by all of the angels. The angel of death, thinking that his role in the world was completed, gave Moshe the secret of warding off death. Through the burning of incense death can be held at bay. This secret became known to Nadav and Avihu. The Chasam Sofer writes that this is the meaning of the words “Asher Lo Tzivo-Which they were not commanded.” One of the names for the Angel of Death is “Lo” which is the reverse of Hashem’s name (Kael) . It comes out then, that their actions were a result of listening to the Angel of Death! “Asher Lo Tzivo-Which Lo commanded.”They were commanded by the angel named “LO”

   (10:19)"בנים הנותרים-" Even though Moshe directed his speech to Ahron's sons they remained silent. This behavior displayed their merit unlike their brothers who spoke before their Rebbe. That's why they are referred to as the surviving sons.

   The parsha goes on to inform us what animals are permissible to eat. This is one of the proofs to the authenticity of the Torah since it is impossible for any human to have known two thousand years ago every species of animal that exists. Even today scientist are finding out new things about the animal world, yet the Torah wrote specific details about these animals that are the only ones of their kind to have these signs. Recently it was found that the two pipes that are cut in the throat of an animal are connected to the brain by a nerve in the spine. This led the scientific community to claim that the ritual slaughter of animals done by Jews is inhumane. A study was conducted and the results of the scientists were confirmed. Every animal that did not have split hooves or chewed its cud had this nerve in its spine. And every animal that either chewed its cud or had split hooves did not have this nerve.

   The parsha details the events of the eighth day of the inauguration of the Mishkon. This was considered the greatest day since the creation of the world. The Shechina was brought back down to this physical world through the efforts of man. The Parsha go on to describe the tragic events that marred this day with the death of Aharon’s two sons Nadav and Avihu. But the parsha ends with the details of what is permissible as food. The animals that are considered kosher, what signs determine if they are pure, what insects are permissible? It would seem out of place for the Torah to include this in this parsha?

   If we were to take a step back we would see how vital this information is for us right here. From the very beginning food is what caused the very first separation between man and G-d, when Adom and Chava ate from the forbidden fruit. We find that at every turn we use food to create a connection with Hashem. At the birth of a child we make a Kiddush for a girl or a Shalom Zachar for a boy. For a Yartzeit we make a Kiddush. At every opportunity we use food to reconnect. If a person would stop eating for only a few days the body and soul would separate permanently. This is why today in place of the sacrifices we have prayer which comes from the same place as food.

   The Torah has given us the means to reconnect to Hashem. Now we have the instructions of how to maintain that connection. In the chain of life every stage advances over the previous one. The inanimate is consumed by the animal world; they in turn become a part of them. Animal are consumed by man and in turn become a part of him. The greatest merit for an animal is to be consumed by a Tzaddik, to become a part of his mitzvos. Originally man was vegetarian. Only after the generation of the flood did meat become permissible to man. After a generation of corruption where the entire world had to be destroyed the process of correction began. As the souls of that generation transmigrated into other life forms the need for animals to be consumed by man became necessary for their correction. The Torah outlines those animals whose nature and character are kind and gentle, to be the one’s incorporated into man.

11:43-Rashi says, by eating these unclean foods, you will become unclean on earth. And thus Hashem says, I will in turn cause you to become unclean in the world to come! The consumption of these foods impedes a persons ability to elevate and sanctify himself. It creates a barrier between a Jew and his perception of Hashem. Just as painkillers dull the nerves, forbidden foods dull the spiritual antenna.

   (11:44) “V’Heyisem K’doshim Ki Kodosh Ani-You will be holy for I am Holy.”Whenever the Torah writes the word “Holy” referring to man it is spelled without a “Vav”. When referring to Hashem it is spelled with the “Vav” The idea behind it is that all Kidusha comes from Hashem. The letter “Vav” is the letter of connection from above to below. The word Shmini equals Kodesh in gematria. But just as we know how to make Kiddush nowadays this Parsha, with all of the laws of Kasheruth teaches that we must know how to make Havdalah as well

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Charedi Woman to Light Torch During National Yom Ha’atzmaut Ceremony

A  Challenge to the Norm

This article about Racheli Ganot, a Charedi leader in the High-Tech world of Israel, caught our attention.She has been chosen to be one of Israel’s torchlighters for the national Yom Ha’atzmaut Ceremony this year. Ganot, who is turning 40 this year, lives in Bnei Brak and has been working tirelessly over her career to increase the integration of Charedi women in the largely male-dominated and Secular-dominated field of high-tech in Israel.

Rachieli represents a significant symbol in the occupational revolution that is making waves in the Charedi world. Ganot is the Founder and CEO of Rachip, a company that works to develop hardware and software solutions for high-tech companies across the globe. She also trains and mentors other Charedi women in an effort to help them enter the workforce. She enables their entrance by building a surrounding environment for them that is appropriate for their needs.

The Ministry for Culture issued a statement that said that Ganot is a perfect combination of maintaining the traditional values that are unique to Charedi society while at the sam time embracing its innovation and involvement in the larger Israeli society. This is in addition to her monumental work of helping young women enter into the continuously changing and developing world of high-tech in Israel.

 

Chazal tell us that in the zechus of the women of valor in Egypt, we were redeemed (indeed the parsha of shemos begins with the bravery of the midwives.) A secular woman cannot understand how a 'liberated ' and successful lady could treasure znius and traditional values of family.And this is especailly true when so many chareidi men opt for full time learning.It 'doesn't make sense.' But this is the reality of the meaning of  עם קדוש -a "Holy Nation".

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