322 - Chol Hamoed Pesach - 7th Yahrtzeit

If we were asked to encapsulate all of Rav Wolbe's teachings in one sentence, the task would seem impossible. He wrote numerous seforim and gave thousands of discourses over the course of his life. How could one possibly summarize so much in one single sentence? However, Rav Wolbe himself did just that when he sat with a group of former talmidim.

He asked them to relay what they understood to be the focal point of all the discourses that they had heard during the years they had studied in his Yeshiva. Each student offered an opinion, but Rav Wolbe was not satisfied. "The message I was trying to convey in all my discourses" he said, "is that we should realize that ruchnius (spirituality) is no less a reality than gashmius (physicality)." For example, we must believe that just as eating something dangerous is detrimental to one's body, transgressing a commandment is at least as detrimental to one's soul. Conversely, performing a mitzvah does more for us (and the world around us) than the food we eat.

What can facilitate our achieving this realization? Rav Wolbe would often cite the Kuzari who explains that our imagination should play a vital role in our avodas Hashem. We should conjure up images of the momentous occasions in our rich history: Akeidas Yitzchok, Yetzias Mitzrayim, Krias Yam Suf, Kabbalas HaTorah. The list goes on and on. These occasions come to life and become more of a reality when we paint them in a picture, contemplate them and relive them to the best of our ability.

There is no better time to use our imagination than on the Yom Tov of Pesach. As the Ramban writes (in the end of Parshas Bo), Yetzias Mitzrayim is the foundation of our emunah since at that time it became clear to one and all Hashem's Omnipotence and Omnipresence. It behooves us to take some time this Yom Tov to picture the awesome miracles of Yetzias Mitzrayim: The Ten Plagues, the mass slaughtering of sheep (the Egyptian god) for the Korban Pesach, the exodus with each person leading ninety donkeys laden with bounty, the splitting of the sea and so on. The more we dwell on the picture and the more details we paint, the greater the effect on our emunah. If we can relive those moments, they will become a reality no less than the occurrences that happened to us just yesterday. This was Rav Wolbe's message to us and the key to living a more spiritually centered life!

321 - Pesach (Explanations on the Haggada)

"In the beginning our forefathers were idol worshipers, but now Hashem brought us near to Him." Rav Wolbe asks why the text states, "now Hashem brought us to His service", for did this not occur more than three thousand years ago at the time of the redemption from Egypt? He answers that the celebration during Pesach is not merely a remembrance of what occurred in the distant past. Rather, at the time of the redemption there was a Heavenly spiritual illumination that was felt by Bnei Yisroel. Every year on the night of the Seder there is a re-occurrence of that exact spiritual illumination. If we tap into this illumination, we too can feel the feelings of those who actually left Egypt on this very night thousands of years earlier. It is with this aim that we recite the Haggada on the Seder night.

"The Torah speaks about four sons" - Rav Wolbe comments that if the Torah felt it imperative to write four separate pesukim to parallel the four different sons, it implies that every child must be spoken to in a language that he can understand. Even the wicked son must be answered with a response that is hand tailored to his personality.

"Regarding the son who doesn't know how to ask, you begin to speak to him" - Rashi explains that for such a child one should tell aggadic explanations that draw his heart. Rav Wolbe explains that the Seder Night is aimed at opening the hearts of our children. The Korban Pesach is referred to as "avodah", for through its performance Bnei Yisroel began their avodas Hashem. True avodas Hashem can only be achieved when one internalizes in his heart that there is a Creator Who took us out of Egypt, and we are His servants.

"A person is obligated to perceive himself as if he went out of Egypt" - Rav Wolbe points out that the Haggada revolves around each individual person. Thus we say, "Each person is obligated to perceive himself as if he left Egypt"; "Hashem acted on my behalf when I went out from Egypt," and so on. Rav Wolbe goes on to explain: The Seder Night is set up in question-answer form because a question stems from one being aroused to ask. The Gemara explains that when King David is described in the pasuk as one who "knows how to make music," it means that he knew how to ask questions properly. The correlation between making music and asking questions is that they both are borne out of hissorirus - being aroused. The questions in the Haggada were designed to arouse us to delve more deeply into the events of Yetzias Mitzrayim and their implication to our avodas Hashem. Only once one is aroused, can he feel as if he himself left Egypt.

"If He had brought us to Har Sinai and not given us the Torah it would have sufficed for us." The obvious question is, "Wasn't the entire reason that we stood by Har Sinai just to receive the Torah? If so, what would have been the purpose of standing by the mountain without receiving the Torah?" Rav Wolbe explains that the revelation at Har Sinai was an end unto itself. At that time Bnei Yisroel reached the zenith in spiritual comprehension. However, with time these awesome feelings would inevitably begin to wane. Therefore, the Torah was given to them that it act as a "thermos" to keep this awesome moment "warm". The Torah is the conduit whereby we can relive the closeness to Hashem that we experienced during this momentous occasion.

"The Pesach sacrifice that our fathers ate when the Bais Hamikdosh was standing; for what reason? Because Hashem passed over the houses of our fathers in Egypt." Rav Wolbe explains that throughout the entire year we must be careful not to leap and jump in our service of Hashem, lest we fall flat on our faces. We must serve Hashem on a level that is appropriate for our spiritual standing. However, on Pesach we have an opportunity to grow by leaps and bounds. 

Rashi (Shemos 12, 11) explains the reason Bnei Yisroel in Egypt were commanded to eat the Pesach sacrifice in a hurry: "Just as Hashem jumped and skipped over the houses of Bnei Yisroel when He slew the firstborn, so too, you should "jump and skip" (hurry) in your service of Hashem (eating the Pesach sacrifice)." Through experiencing the aforementioned spiritual illumination connected with the Seder night, we can "jump" in our level of service of Hashem in a manner that is not possible on any other day of the year.

"Because of this (the Pesach, Matzah and Maror) Hashem acted on my behalf when I went out from Egypt" - Rashi explains that we were redeemed in order to perform His mitzvos. Rav Yeruchom Levovitz would say that people think that because they want to eat they must therefore make a bracha. However, the opposite is true. The reason we were created with the need to eat is so that we should have the opportunity to say a bracha. Likewise, we do not perform these mitzvos because Hashem took us out of Mitzrayim, rather, the purpose of Yetzias Mitzrayim was to give us the opportunity to perform these mitzvos.

Chag Kasher V'Sameiach!

320 - Tzav

Rav Wolbe (Da'as Shlomo) offers an interesting insight into the difference between Torah and other worldly wisdoms. While all other wisdoms answer the question of, "What is it?" the Torah answers the question, "What does it have to do with me?"

For example if we were to ask, "What is fire?" we would receive a detailed explanation of its chemical properties, how a fire is started and what fuels it. However, the Torah enlightens us to the relationship we are to have with fire. It is one of the four main things that cause damage, and therefore, one must watch over his coals and compensate any damage caused by a fire that he started. Additionally, there are mitzvos that we must perform with fire, as mentioned in this week's parsha, "A fire should be lit on the mizbeiach constantly, it should not be extinguished." We might add, that next week we are commanded to use fire in the fulfillment of a mitzvah of to burn any chometz left in our possession.

This idea also holds true with regard to Hashem. The Torah does not tell us Who Hashem is, yet, it does inform us of the relationship He has with us. Chazal tell us that Hashem wrapped Himself in a tallis, so to speak, and told Moshe that whenever Bnei Yisroel recite His thirteen attributes of mercy, Hashem will forgive them. The Shelah quotes the Geonim who explain that reciting the thirteen attributes of mercy does not mean the mere stating of the attributes, but rather, the emulation of these attributes. We create a relationship with Hashem when we follow in His ways.

The Maharal writes that the word "Torah" comes from the same root as the word "hora'ah" which means "instruction" since it instructs a person as to the proper way to relate to everything in the creation. 

While the above is definitely true, the Torah teaches us much more than just how to relate to things. The Mishna in Avos (6, 1) states that for one who engages in Torah study, "It makes him great and elevates him above all things." The Torah exalts a person and gives him reign over all things because it delineates the proper course of action in any situation that could possibly arise! 

319 - Vayikra

The Ramban (Vayikra 1, 9) in his explanation of the commandment to bring korbanos cites chapter 50 in Tehillim that discusses korbanos. The first pasuk states, "The Almighty G-d, Hashem spoke and called to the earth from the rising of the sun to its setting." The Ramban writes that the pasuk mentions, "the complete Name on a complete world."

Rav Wolbe (Da'as Shlomo) enlightens us to the meaning behind the Ramban's words. Korbanos are a means of creating a complete world which thereby allows for the complete Name of Hashem to rest upon it. They bridge the huge chasm that divides the body and the soul: the division between the physical world and The Creator. When one consecrates an animal he has effected kedusha upon the animal which not only gives it specific laws, it also allows the animal to be brought on the mizbeiach. He has taken the basest creature and transformed it into something appropriate to be offered to the Creator Himself. 

These korbanos were offered to Hashem in the Mishkan, a veritable spiritual haven in a turbulent world. It was there that the physical was transformed into the spiritual, and therefore, the Mishkan was deemed a "complete world." Consequently, it was there that the Shechina, "the complete Name," resided.

Rav Wolbe continues that despite the fact that we lack the ability to offer korbanos, nevertheless, the lesson of the korbanos still rings true. We must make an effort to transform our physical bodies into spiritual beings. A person's body should be part and parcel of his avodas Hashem along with the thoughts and intentions that accompany the mitzvah. When one succeeds in this endeavor, he has created a "complete world" that allows for "the complete Name" to reside therein.

As Pesach approaches, this is an idea that one should bear in mind. For the duration of the Yom Tov our bodies avoid any chametz, and we eat matzah - unleavened bread, a more spiritual food. We feed the physical body spiritual food. A human body unchecked parallels that of an animal. However, when it is guided properly, it can reach the zenith of spirituality and become an abode for the Creator!

318 - Vayakhel - Pekudei

Rav Wolbe writes (Alei Shur vol. II pg. 329) that the unique blend of ahava and yirah in avodas Hashem can produce awesome results as we find with the building of the Mishkan. In Parshas Pekudei, the Torah reiterates numerous times how the Mishkan and all its utensils were built and crafted, "exactly as Hashem commanded Moshe." Had the building of the Mishkan lacked that precision, it would not have been a suitable dwelling for the Shechina.

Additionally, the Mishkan was constructed from the voluntary donations of Bnei Yisrael. Hashem could have commanded everyone to donate ten silver shekalim toward the construction just as He commanded everyone to donate a half shekel toward the purchase of the korbanos. However, He wanted every donation to be given voluntarily.

The Ramban (Shemos 35, 5) enlightens us as to why the donations had to be given in such a manner. The Torah tells us (ibid.), "Everyone whose heart motivates him should bring it - es terumas Hashem." The Ramban explains that the word "es" in this context means "with." He should bring his donation together with a Heavenly gift i.e. Hashem. In other words the proper way to read the pasuk is as follows:

Everyone whose heart motivates him should bring The Shechina together with his donation of gold, silver and copper! How does one bring the Shechina to the Mishkan? Rav Wolbe cites the Medrash (Shir Hashirim Raba 5, 2) which states that Hashem is called the heart of Yisrael. Hashem resides within our hearts. When a Jew arouses his heart to make a donation, he has in essence "aroused" Hashem also, and when he brings that donation to the Mishkan the Shechina accompanies it! Thus, the donations brought the Shechina to its dwelling place.

The construction of the Mishkan which was executed perfectly down to the last detail was a demonstration of Bnei Yisrael's yirah. The voluntary monetary donations made toward the building of the Mishkan were a manifestation of Bnei Yisrael's ahava. Together, they succeed not only in creating an abode that was suitable for the Shechina, but actually bringing the Shechina into that abode.

Every mitzvah requires the two facets mentioned above. Firstly, it must be performed with fear, i.e. precisely how Hashem wishes it to be performed. Additionally, one should arouse his heart to perform the mitzvah with love and out of a voluntary desire to serve Hashem. From the Mishkan we can see the awesome results such a mitzvah can produce. 

317 Ki Sisa - Purim

Rav Wolbe (Alei Shur vol. II pg. 64) cites a fascinating Ibn Ezra in this week's Parsha. The Ibn Ezra (Shemos 31, 18) quotes the "empty headed" who wonder what Moshe did on Har Sinai for forty days and forty nights. In other words, Hashem could have revealed the 613 mitzvos to Moshe in a number of hours, and if so, what took forty days? He answers as follows:

"They fail to understand that even if he would have remained there with Hashem for that amount of time and doubled it twice he would not know even one thousandth of Hashem's ways and the secret behind the Mitzvos that He commanded. For they think that only actions are essential, while in reality it is the heart together with the actions ... and our Sages stated 'Hashem desires the heart.' And the root of all mitzvos is to cause one to love Hashem with his entire heart and cleave to Him, and it is not possible to achieve this if one does not recognize Hashem's actions in the Heavens and Earth and [does not] know His ways."

The purpose of the Torah is to bring us to a knowledge of the ways of Hashem. However, it is not the superficial knowledge that is vital, rather, the heart's comprehension of this knowledge. When one knows something to the point that his heart accepts it as complete truth, he has succeeded in integrating it into his fiber and the way he conducts his life. Yet, the ma'aseh hamitzvos are also necessary, for without them it is not possible to achieve this devikus, as the Chinuch writes, "the hearts are drawn after one's actions." It is the combination of our heart together with the actions that is imperative. Therefore, since Hashem wished to fill Moshe's heart with an understanding of His greatness, even years would not suffice for such an endeavor.

Purim is a day full of unique mitzvos. The Ba'alei Mussar write that the bottom line behind all of them is love. The reading of the Megillah is in reality a recitation of hallel which should bring us to love Hashem. Mishloach manos and matanas l'evyonim are ways to beget love between man and his fellow man. Even the seudah on Purim is an expression of love toward oneself. To produce the desired effect, in addition to the actual performance of these mitzvos, we must combine them with a dose of "heart." The outcome of this winning combination will be an improvement in our relationship, both with Hashem and our fellow man.

A Freilichin Purim!

316 - Tetzaveh - Zachor

There is a most interesting Medrash Tanchuma in Parshas Ki Saitzei which states as follows: "We find that just as the Torah commands us 'remember the Shabbos,' so too, the Torah commands us 'remember Amaleik.' However, despite the fact that we are to remember both the Shabbos and Ameleik, they cannot be equated in any manner. This can be compared to a king who made a banquet and invited many guests. When the delectable, plentiful food was placed before him, he declared, 'Remember Plony my beloved.' When they cleared away the dishes the king declared, 'Remember Plony my enemy.' His friends questioned him as to how he could equate his friend and enemy for remembrance. He responded, 'My friend was remembered upon a bountiful plate, while my enemy was remembered upon an empty plate.' Similarly, one is to 'remember Shabbos in order to sanctify it' and honor it with food, drink and fine clothing. In contrast the commandment to remember Amaleik was said upon an empty plate - in conjunction with their destruction."

Rav Wolbe (Da'as Shlomo, Geulah pg. 215) explains this Medrash beautifully. Chazal referred to Shabbos as being bountiful and filled with goodness. This is an appropriate description, since Shabbos unites the body and soul. When one honors the Shabbos with food, drink and nice clothing, he has succeeded in transforming the physical into the spiritual and achieved the purpose of creation.

In contrast, Amaleik symbolizes an "empty plate." The Zohar tells us that they scorned the Torah and bris milah, i.e. they placed a distinct demarcation between their bodies and their souls. The physical remains mundane and is never elevated to a loftier level.

However, only after one 'remembers' and appreciates the "bountiful plate" of Shabbos, can he 'remember' and destroy the "empty plate" of Amaleik. We find this concept articulated by Chazal elsewhere. They tell us that Shlomo Hamelech was able to declare that all is vain since he was so fabulously affluent that he "paved the streets of Yerushalayim with gold and silver." Had he been a pauper and made the above declaration, everyone would counter that it isn't proper that one who has never earned more than a few pennies should declare that all is vain. Likewise, only after one has appreciated the Shabbos and experienced the transformation of the physical into the spiritual, can he deride and destroy the emptiness of Amaleik.

Purim is a most appropriate time to demonstrate these ideals. It is the Yom Tov on which we are commanded to eat, drink and be merry - but with the intention of elevating ourselves and those around us to higher spiritual levels. We must ensure that our Purim is celebrated with "a bountiful plate filled with abundant goodness" and not with "an empty plate."