Parashat Behar/Bechukotai: How does Keeping the Sabbatical and Jubilee Years Bring About Redemption?

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Parashat Behar/Bechukotai
How does keeping the Sabbatical and Jubilee Years Bring About Redemption? 

Why is it a Great Challenge to become a Guest in “Your Own” Garden?

Keeping the Sabbatical year in Israel can be challenging, especially for farmers, and even for very small-scale gardeners like myself. Being a workaholic, I find it difficult to let go of improving my surroundings. It’s not simple to abstain from working the land and truly let go, letting G-d take over. Rather than noticing which plants are unhappy, which one needs compost, or more water or light, the Sabbatical year – Shemitta – is about completely releasing ownership and appreciating what is.

It took me several seven-year cycles to finally reach a place where I could feel like a guest in “my own” garden. Truly internalizing that I don’t own it – that I am merely an eternal renter with a contract from the true Landlord, who reclaims His ownership every seven years – was not immediate. I still remember my first Shemitta year in Bat Ayin and how uncomfortable I felt when, from my kitchen window, I saw a neighbor casually trampling into my garden and helping himself to the ripest cherry tomatoes – the very ones I had planned to harvest the next day in honor of Shabbat.

It was a great challenge to silence my inner voice: “These are my tomatoes! I worked so hard to prepare the soil, plant the seeds, raise the stakes, and ensure they had enough water. How could he have the nerve… without even asking permission?!” While I was able to intellectually accept that the laws of Shemitta grant equal access to all produce growing in the Land of Israel, that inner voice still kept whispering in the back of my mind each Shemitta year – until my fourth Shemitta cycle in Bat Ayin.

Finally, during the most recent Shemitta, I learned to let go and truly relax. After living on the land for over 30 years, I was finally able to completely silence the voice of ownership, even letting go of concern for the fallen fruits that, if left too long, would become infested. No longer did I feel compelled to pick up every single fruit, rinse, inspect, mash, and add to preserves of every kind. For the first time, instead of noticing all the things that needed improvement in my garden, I could simply delight in its beauty.

How Does the Shemitta Year Parallel a Husband-and-Wife Relationship?

Living in Eretz Yisrael grants us a relationship with the land that mirrors the depth and sanctity of marriage. Just as a husband and wife must count seven days of separation following a woman’s cycle, so too do we release physical interaction with the Land every seven years. Just as Shemitta teaches us to relinquish our sense of ownership over the land, the laws of taharat hamishpacha (family purity) train a husband to let go of any illusion of ownership over his wife.

The Shemitta year ingrains within us the truth that we never fully possess the Land – we are only its caretakers. Likewise, the marital cycle of withdrawal and reunion emphasizes that a woman is not an object of possession, and that marriage is a partnership of mutual respect. Our relationship with the Holy Land is similar: it requires reverence, space, and time off for recharging. Stepping back for a time allows for renewal and reconnection. Coming together again breaks the feeling of entitlement and opens the door for deeper love.

The same is true in marriage. Stepping away from physical contact can break stale patterns, the pause offers fresh possibilities for growing together, and opens the heart to rediscovery – new pathways into each other’s souls. Keeping the hands-off laws of the Shemitta year, approaching the Land with humility, reverence, and gratitude, empowers us to reach new levels in the Land. As the Talmud teaches: “In the year following the conclusion of the Sabbatical Year, the son of David will come” (Babylonian Talmud, Sanhedrin 97a). It is through letting go that we prepare the ground – and ourselves – for redemption.

Why is Exile the Consequence of Neglecting Shemitta Observance?

Since keeping the Shemitta year prepares us for redemption, it makes sense that neglecting fulfilling the mitzvot of Shemitta causes exile, as it states, “Because of the sin of neglecting the Sabbatical and Jubilee years, exile comes to the world...” (Babylonian Talmud, Shabbat 33a). This Talmudic statement is based on the following verses in Parashat B’Chukotai:

ספר ויקרא פרק כו פסוק לד אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ כֹּל יְמֵי הָשַּׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ: (לה) כָּל יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ:

“Then, the land will be appeased regarding its sabbaticals. During all the days that it remains desolate while you are in the land of your enemies, the Land will rest and thus appease its sabbaticals. It will rest during all the days that it remains desolate, whatever it had not rested on your sabbaticals, when you lived upon it (Vayikra 26:34-35).

Rashi explains that the seventy-year Babylonian exile was a measure-for-measure punishment – one year of exile for each Sabbatical year (Shemitta or Yovel) that the Israelites failed to observe. Over 436 years during which the people consistently sinned and neglected Shemitta, there should have been seventy sacred years of rest for the land. Because these years were disregarded, Hashem exiled the people to allow the land to “rest” in their absence. As it states: “Until the land was appeased for its Shabbatot… until the completion of seventy years” (II Divrei Hayamim 36:21).

The Torah teaches us to keep Shemitta to absorb the Infinite Light within Eretz Yisrael. The holiness of the land is reserved for those willing to meet the conditions to access this Infinite Light. Only by following this practice do we deserve to live in the Holy Land. This explains why the consequence of neglecting to observe Shemitta results in the severe punishment of exile from the Holy Land.

The Netivot Shalom deepens this understanding: The Shemitta year imbues the Land with holiness. When the laws of Shemitta are not upheld, the נְשָׁמָה/neshama – ‘soul’ of the Land departs. And with the departure of its soul, exile from the Holy Land inevitably follows (Netivot Shalom, Vayikra, p. 106).

Why Does Resting Bring About Restoration?

Shemitta applies only in Eretz Yisrael, revealing the land’s elevated spiritual stature and the unique sanctity of its fruits. The produce of the Holy Land contains a distinctive energy and holiness, as reflected in the blessings we recite over the seven species native to it. Rebbe Nachman teaches that ascending to the highest levels of spirituality is not linear – it often involves being pushed back. Yet if we accept these setbacks with simcha (joy), we actually expand our capacity to receive greater Divine light (Likutey Moharan 24). His student, Rav Nachman of Tcherin, explains that this process is foundational: learning how to face pauses and delays with joy becomes essential for progress in all areas of life (Yekara d’Shabbat on LM 24).
This idea is mirrored in many physical disciplines, where the rest between exertions is what brings about the deepest restoration. One of our meditative movement teachers used to say, “Let the pause do its good work.” In moments of stillness, we shift shape – we let go of who we were to become something new. In the process of meditative movement, the pause is essential to transformation – the shedding of the old habit of being. Likewise, after six years of working the land and drawing the spiritual dimension from within the Holy Land and its fruit, Shemitta invites us to stop. Only by letting go – by pausing completely – can we truly internalize the light of the Land.
In today’s fast-paced world, where we are constantly rushing and overextended, the mitzvah of Shemitta offers a powerful spiritual remedy. Taking a break isn’t easy; we fear losing ground. But relentless movement without renewal can lead to burnout. Shemitta teaches us how to pause before we collapse – how to breathe and become whole again. This seventh-year rest is not only agricultural – it is a Divine prescription for spiritual and emotional healing.
(Inspired by Rabbi Meir Elkabas, The Restraint of Shemittah)

The Return to Our Source During the Jubilee Year
Parashat Behar introduces the mitzvah of the Jubilee year – a spiritual milestone that challenges us even more than the Sabbatical year. After observing seven full Shemitta cycles, the Torah calls upon us to sanctify an additional year – the fiftieth – and to refrain from working the land for a second consecutive year:

ספר ויקרא פרק כה פסוק ח וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים (ט) וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל אַרְצְכֶם:(י) וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה וּקְרָאתֶם דְּרוֹר בָּאָרֶץ לְכָל ישְׁבֶיהָ יוֹבֵל הִוא תִּהְיֶה לָכֶם וְשַׁבְתֶּם אִישׁ אֶל אֲחֻזָּתוֹ וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשֻׁבוּ: (יא) יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת נְזִרֶיהָ:

“Then you shall count for yourself seven sabbatical years, seven times. The days of these seven sabbatical years shall amount to forty-nine years for you. You shall proclaim with shofar blasts... on the Day of Atonement... You shall sanctify the fiftieth year and proclaim freedom throughout the land for all its inhabitants. It shall be a Jubilee for you, and you shall return, each man to his property, and each man to his family. The fiftieth year shall be a Jubilee for you; you shall not sow, nor reap its aftergrowth, nor pick its grapes [for yourself] ... (Vayikra 25:8-1).

In this sacred year, we not only observe the agricultural release of Shemitta – refraining from planting and allowing the produce of the fields to be available to all – but we also witness a full societal reset. Land holdings return to their original families. All Hebrew slaves go free. The Yovel year represents a collective return to the roots of our truest self, reconnecting with what is most essential in our lives.

This is why the Torah emphasizes that Yovel is proclaimed specifically on Yom Kippur. As the Maharal explains, Yovel and Yom Kippur are intrinsically linked. Both are about return – whether of land, people, or soul. Just as the Jubilee returns land to its ancestral owner and releases the slave to freedom, Yom Kippur returns the sinner to innocence, restoring us to our original state of purity and perfection (Maharal, Gur Aryeh, Vayikra 25:9).

This return is not only personal but cosmic. The fiftieth year alludes to the Fiftieth Gate – the level of transcendent Divine light that lies beyond the bounds of human logic and limitation.  To let the land lie fallow for two full years – Shemitta followed by Yovel – is the ultimate act of emunah. It demands that we fully surrender all ownership and rely entirely on Hashem. Yet in that very restraint lies the seed of ultimate restoration. The more fully we let go, the more space we create for something infinitely greater to return.

May we merit to reach this sacred return – to come back to our highest selves, and be restored to our rightful portion in the Holy Land, aligned with the essence of our souls.

Here We Keep Shemitta

Parashat Acharei Mot-Kedoshim: What are the Conditions for Remaining in the Holy Land and Enjoying Its Blessings?

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Parashat Acharei Mot-Kedoshim
What are the Conditions for Remaining in the Holy Land and Enjoying Its Blessings?

How does Secular Life Contrast with Living Holy Lives in the Holy Land?

In secular Denmark, where I grew up, the expression “to be holy” was often used derogatorily, implying someone arrogant, aloof, or antisocial. In truth, the Hebrew word קָדוֹשׁ/kadosh – holy – does indeed mean “to be separate.” It is first used in the Torah in connection with Shabbat: “Then G-d blessed the seventh day and sanctified it, because on that day He rested from all the work of creation that He had accomplished” (Bereishit 2:3). Shabbat was singled out and set apart from the six days of work. That’s why, during the Havdalah ceremony at the close of Shabbat, we declare how Hashem “separates the sacred from the secular, light from darkness, Israel from the nations, and the seventh day from the six days of creation.” Life is created through separation. Cells divide and differentiate to create and sustain life. Likewise, the Creator in His creating the world separated light from darkness, land from sea, woman from man, and Israel from the nations.

In contrast, the primeval state before creation was one of chaos and formlessness: “In the beginning, the earth was unformed and void, and darkness covered the face of the deep” (Bereishit 1:2). This was precisely the state I experienced during my teenage years among my hippy-dippy circle of friends – men and women, Jews and non-Jews, all blended together in one blurry mishmash. There were no boundaries. Everything was “allowed.” Even the language we used, like the all-inclusive word “guys,” erased distinctions. Although trendy, that confusing culture of blurring differences reflected a pagan yearning to return to chaos – to the formless void of pre-creation.

Parashat Kedoshim instructs us: “You shall be holy for Me, for I Hashem am holy; and I have separated you from the peoples to be Mine” (Vayikra 20:26). But what does it mean to be holy? How can we integrate holiness into our lives, and how does the mitzvah to be holy take on unique meaning in the Land of Israel?

Why Would a Person Refraining from Abhorrence be Considered Holy?

Maharal explains that holiness is essentially transcendent (Tiferet Yisrael 37). This is reflected in Parashat Acharei Mot which opens with the warning to the Israelites to separate from the pervert practices of the surrounding nations: “Like the practice of the land of Egypt, in which you dwelled, you shall not do, and like the practice of the land of Canaan, to which I am bringing you, you shall not do, and you shall not follow their statutes” (Vayikra 18:3). The continuation of chapter 18, enumerating all the sexual prohibitions, teaches that holiness entails separating ourselves from the immoral sexuality in which these nations engaged: “You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things” (Vayikra 18:24).

In Parashat Acharei Mot, the sinner is portrayed as an offensive pervert, whereas in Parashat Kedoshim the person who refrains from sinning is considered holy. It describes someone who keeps seemingly simple mitzvot – honoring parents, refraining from stealing, lying, or cheating – the kinds of basic moral expectations that even secular society upholds.

Yet the Torah considers the person who fulfills these basic commandments, which seem far from transcendent, as holy. The very same behaviors that Parashat Acharei Mot condemns as abhorrent are reframed in Parashat Kedoshim: not only must we avoid them, but doing so is itself a spiritual achievement, worthy of sanctity. In contrast, in Parashat Acharei Mot, engaging in these acts is viewed as utterly impure and repugnant – the very behaviors that the Land cannot tolerate, and it vomits out anyone who commits them.

Between the Earthly Exile Perspective and the Heavenly Land-of-Israel Perspective

Rabbi Adin Even-Israel (Steinsaltz) explains that the repetition of the section on forbidden sexual relationships in our double parasha conveys two different vantage points, respectively, regarding refraining from sin. Parshot Acharei Mot presents the heavenly view, which asks how it is possible to sink so low, whereas Parashat Kedoshim present the earthly view, which says that although corporal punishment and other severe penalties still apply here, still, one who guards himself against all these abominations is considered “Keep yourselves holy, and you will be holy.” (Vayikra 20:7). Parshat Acharei Mot speaks to us when we are on a truly high level, in that state there are things so unthinkable that we would never even consider committing them. But if we fall to a low level, withstanding the temptation to sin renders us holy (Saintly or Simple? An Essay on Parshat Kedoshim).

Thinking back on my teenage years, when it was unheard of to honor parents, stand up for a venerable person, or even desist from sexual immorality, anyone who would refrain from perversity can be considered a saint. Yet after I settled in the Holy Land as a Ba’alat Teshuva (returnee to Judaism), it was a completely different story. Here in the Holy Land, so much more is expected of us to be worthy of her holiness. The Land of Israel will not tolerate those who deviate even in the slightest way from living in a monogamous husband and wife relationship, as it states:

ספר ויקרא פרק יח פסוק כה וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֹנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת ישְׁבֶיהָ:

(כו) וּשְׁמַרְתֶּם אַתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכֲכֶם:
(כז) כִּי אֶת כָּל הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ:
(כח) וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת הַגּוֹי אֲשֶׁר לִפְנֵיכֶם:

“Then the land became defiled, and I visited its sin upon it, and the land vomited out its inhabitants. But as for you, you shall observe My statutes and My ordinances, and you shall not do like any of these abominations, neither the native, nor the stranger who sojourns among you. For the people of the land who preceded you, did all of these abominations, and the land became defiled. And let the land not vomit you out for having defiled it, as it vomited out the nation that preceded you” (Vayikra 18:25-28).

Is the Land a Person that can Vomit Out Unfit People?

In our double parasha, the Land of Israel is strikingly personified. Just as a person may experience stomach upset after consuming something unfit and find relief by vomiting it out, so too does the land react to being defiled by “spitting out” those who defile it. But this defilement has little to do with human interaction with the soil itself and everything to do with moral corruption. The land becomes impure when its inhabitants behave immorally, and it responds by expelling them. The Israelites’ ability to enjoy “a land flowing with milk and honey” as they inherit it from the Canaanites is conditional upon upholding the laws of the Torah. If they fall into the same depraved practices – idolatry and sexual immorality – they too will be driven out, just like those who came before them.

Why are Higher Moral Standards Required in the Land of Israel?

As the Ramban famously explains, the mitzvot were primarily given to be fulfilled in Eretz Yisrael, where Hashem’s presence dwells more fully. Here, the Shechinah is not distant or hidden but present and active, making the land especially sensitive to impurity and responsive to holiness.

Eretz Yisrael is imbued with intrinsic sanctity due to its direct Divine supervision. While all lands are ultimately under Hashem’s providence, outside of Israel, this supervision is carried out through His divine messengers – angels. In contrast, the Land of Israel is under Hashem’s direct providence. Connecting with Hashem through keeping the laws of the Torah is best fulfilled in the land that is most attuned to that relationship, as the potential for experiencing G-d’s presence is heightened in the land. Consequently, moral failures are less tolerated here in Israel than elsewhere. Although the immorality of nations throughout the rest of the world does not necessarily lead to their exile from their land, this is not so in the Land of Israel. Here, the nation that fails to live up to the Torah’s higher demands for ethical and holy living is driven out (Ramban, Vayikra 18:25).

The inherent holiness of Eretz Yisrael is precisely what demands our heightened moral sensitivity. Its sanctity is a dynamic property that responds to our ethical choices. It offers the opportunity to experience G-d in a way that is more immediate and real than anywhere else – but that opportunity is not a guaranteed privilege. It is the sacred responsibility of those who dwell in the land (Inspired by Rav Michael Hattin, Acharei-Mot - Kedoshim | The Sanctity of the Land). 

What are the Parameters for the Dedication to the Land Required in Eretz Yisrael?

The root of the word kadosh (ק-ד-ש) also implies readiness and designation. Just as a bride becomes mekudeshet – consecrated – through marriage commitment, so too do we become holy by designating our time, space, and energy for Hashem.  In this light, holiness is not only about separating from impurity, but also about dedicating ourselves to clarity, intention, and sacred purpose.  Nowhere is this designation more relevant than in the Land of Israel, where both the land and its people are set apart – not merely to be different, but to be devoted. In Eretz Yisrael, the call to holiness is not theoretical; it is carved into the stones and soil, calling us to align our lives with Hashem’s presence.
In the Holy Land, even ordinary actions take on extraordinary meaning. In the Holy Land, even the most ordinary actions take on extraordinary significance. Planting a tree, harvesting a field, or eating its produce all involve mitzvot that fuse the physical with the spiritual. Living in Eretz Yisrael is a continuous encounter with the Divine. The laws of the Torah are not confined to behavior alone – they are engraved into the landscape of the environment surrounding us. The more we sanctify our lives, the more the land responds with blessing.
To be holy, then, is to live in covenantal awareness – to recognize that every moment and detail of life is an invitation to draw closer to Hashem. In Eretz Yisrael, this awareness is not optional. It is the very condition for remaining here, as the Torah reminds us: “You shall keep all My statutes and ordinances, so that the Land does not vomit you out…” (Vayikra 20:22).

Parashat Bo: How Does Taking Gold from the Egyptian Exile Bring About Redemption?

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Parashat Bo
How Does Taking Gold from the Egyptian Exile Bring About Redemption?

How Does Filtering the Values from Our Exile Speed Up the Redemption Process?

While I wish to have been born a Sabra, I acknowledge that I brought with me to Israel many important virtues from the land of my birth. Although Avraham was told to leave his country, birthplace, and father’s house behind, I believe he was to extract the good points he had received from there and bring them to the Land of Israel. Apparently, filtering is a great part of my life’s mission. That is to take what you have learned from the general world and sift it through a Torah sifter. For example, cleanliness is a value I take with me from the country of my birth and my parents’ home. Cleanliness is one of the ten virtues mentioned in the Talmud (Avodah Zarah 20b) quoted in the Path of the Upright by Rabbi Moshe Chaim Luzzatto. It is a mitzvah to clean our home in honor of Shabbat, and when we live in an organized and clean environment, we can work more efficiently in serving Hashem. Where I grew up the Privet hedge was always trimmed to the T, the garbage was never overflowing, and you wouldn’t find even one cigarette stub on the ground. The grass seemed perpetually green and freshly mowed, the flowerbeds were weeded, and the fringes of the carpets were combed. Perhaps you can imagine the rest. The great mindfulness of the details of taking care of things, cleaning up as we go, and keeping our home and environment together is a birthright that I bring with me from Europe to the Middle Eastern melting pot of muddled cultures. However, when orderliness and cleanliness (or anything else) become a value for its own sake, it misses the mark. If a mother is so obsessed with tidying the mess that she will yell mercilessly at her kids; and is too preoccupied with spotlessness to spend quality time with them, then cleanliness becomes a detriment to the Torah way of life. Therefore, I have filtered the aspiration to maintain the kind of impeccable home I grew up in. I have perhaps preserved about 70-80% to allow other more internal values to override the endeavor for cleanliness when needed. Based on my experience and the Torah I have learned, the main reasons why the Jewish people had to be scattered in exile throughout the four corners of the earth is to redeem the good sparks of truth from all these places and return them to the Holy Land. We are now at the culmination point of this long-winded process. The more sparks of exile we receive, the sooner complete redemption will occur.

How do We Redeem the Sparks Entrapped Within All Reality?

There are seventy aspects (literally faces) of the Torah (Midrash Bamidbar Rabbah 13:15), each correspond to the good points of one of the seventy nations. When it states that “The people of Israel were exiled amongst the nations only so that converts might be added to them” (Babylonian Talmud, Pesachim 87b), it refers to more than actual converts. On the simple level, this dictum does refer to the many non-Jews – who, through coming in contact with the Jewish people dispersed in various exiles – have been inspired to convert to Judaism. However, according to the inner dimensions of the Torah, the Talmud also refers to the sparks of holiness contained within the physical creation. They too can be considered different types of soul-sparks that are transformed and elevated through our exiles: As the Arizal teaches, every object, force, and phenomenon in existence has a spark of Divine holiness within it that constitutes its spiritual essence and soul (See for example Sefer Etz Chayim 26, Chapter 1 42, Sefer Halikutim Chapter 36). Just as we can only stay alive as long as our soul is infused within our body, without the Divine spark keeping anything in the physical world alive nothing would be able to exist. Yet not everything in existence is in line with the Torah or beneficial to the world. This is because the Divine spark is encased in a coarse husk concealing its light. To reveal the light, we must extract the sparks from their captivity. So how do you redeem the sparks entrapped within all reality? When we employ an item or even a certain mode of operation in the service of Hashem, we crack open its material shell, revealing and actualizing its Divine essence. Hashem dispersed us across the face of earth, so that we may come in contact with the sparks of holiness that await redemption. We all have our personal scattered sparks that are slivers of our greater selves. Only when we have redeemed all the sparks specifically related to our souls can we reach our completion.  This explains why people may be guided to move from place to place, job to job, coming across various people and possessions. While it may seem random, it is by Divine Supervision to allow us to light upon things intimately connected with our soul mission (Based on the teachings of the Lubavitcher Rebbe, Meaningfullife.com). Now in the new month of Shevat, we are especially called upon to elevate the sparks in food by infusing our before and after-bracha with mindful intention.

What Does Elevating Sparks Have to Do with Parashat Bo?  

ספר שמות פרק יא פסוק א וַיֹּאמֶר הַשֵׁם אֶל משֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה: (ב) דַּבֶּר נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב:

“Then G-d said to Moshe, One more plague shall I bring upon Pharaoh and Egypt - thereafter he shall banish you from here; when he lets you go he will banish you completely from here. Speak then, please, in the ears of the people, and let each person ask of his neighbor, and each woman of her neighbor, vessels of silver and vessels of gold” (Shemot 11:1-2)

Rashi explains that the word נָא/na – ‘please’ always implies a request. G-d requests “Please give them this message, so that the righteous Avraham will not have grounds to claim that I did not keep My promise of “thereafter they will leave with great possessions.’” Yet, for the Israelites leaving Egypt was a great traumatic struggle both physically, emotionally, and spiritually. Amassing gold and silver would deter and delay the Exodus and even endanger them to fall into the fiftieth gate of impurity from which there is no escape. Wouldn’t Avraham Avinu prefer that his descendants escape the iron furnace of Egypt in the quickest, safest way rather than having to be deterred by gathering gold and silver?  The Talmud gives us a clue about the importance of the Children of Israel leaving Egypt with valuables. Rabbi Yossi ben Hanina said, “Why is it written: ‘I will remove his blood from his mouth, and his detestable things from between his teeth. This, too, shall remain to our G-d…’ (Zechariah 9:7). ‘And I shall remove his blood from his mouth’ - this refers to their house of worship of Karia (an Edomite idol); ‘and his abominations from between his teeth’ - this refers to their house of worship of Bamia (another Edomite idol). ‘This too shall remain to our G-d’ - these are the synagogues and study halls of Edom, in which the princes of Yehuda are destined to study Torah publicly” (Babylonian Talmud, Megillah 6a). The understanding of the Talmud is that not only are the princess of Yehuda to study Torah in what used to be temples for idol-worship, but they are also destined to extract the holy sparks even from the idol-worshipping gentiles which “shall remain to G-d.”  In the same vein, Moshe tells Pharaoh “You too shall give sacrifices and burnt offerings into our hands, and we will make them for Hashem our G-d” (Shemot 10:25). We shall take the Pesach sacrifice from that which is good in Egypt (Arizal, Etz Hada’at Tov, Parashat Bo); (Based on Removing the Sparks from Egypt, Harav Yehuda Amital zt"l, Summarized by Rav Yosef Zvi Rimon).

To Take or Not to Take the Gold of the Nations?

ספר שמות פרק יב פסוק לה וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר משֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת:

 “The children of Israel did according to Moshes’ order, and they borrowed from the Egyptians silver objects, golden objects, and garments” (Shemot 12:35).

In the above verse, the children of Israel carried out the word of Moshe (Shemot 11:2), by requesting silver, gold, and garments from the Egyptians. The transfer of a significant portion of Egypt’s wealth to Israel had both material and spiritual importance. Besides being material payment for centuries of slave labor, Israel also had to extract the spiritual sparks of Egyptian culture and civilization. These sparks would be needed later for the Jewish establishment in the Land of Israel. Some of the gold Israel took from Egypt would later be used to construct the Mishkan while some of it would be used for the Golden Calf. It is not simple to sift through outside cultures or values in a way that we only pick the fruit while discarding the peel, which isn’t beneficial for us. The existential question of what gold from exile we bring with us and incorporate into the Land of Israel and what gold we discard remains for each of us to contemplate and determine. We must make deep Emunah the measuring stock of this filtration process for Israel’s national mission (Based on Rav Yehuda Hakohen, The Jewish Press, Bo: Israel’s Internal Transformation). Today, too, especially those of us deriving from the Western culture, some take everything – the good along with the bad – while others carefully refrain from taking anything. The correct balance is to select carefully and take only the good. If we take too much there is the danger of succumbing and becoming absorbed into the non-Jewish culture. Yet if we recoil into utter isolation within ourselves, we lose the Divine opportunity to redeem the sparks and return them to their Divine source in the Land of Israel and thereby bring about the final Geulah (redemption). 

Parashat Vayishlach: How do We Know that our Current Site of Kever Rachel is the Real Tomb of Rachel?

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Parashat Vayishlach
How do We Know that our Current Site of Kever Rachel is the Real Tomb of Rachel?

What Enabled the Tomb of Rachel to Remain in Jewish Hands?

Kever Rachel (the Tomb of Rachel) is one of my favorite holy places to pray. We are blessed to live so close to Kever Rachel, a barely 25-minute ride from Bat Ayin (without traffic). When I went for fertility treatments 29 years ago, I prayed there almost every day. This was during those old brave days of my youth before we had a bypass road. I would drive to Kever Rachel, pass ‘the refugee camp’ of Dehesa, and then drive a bit more toward Jerusalem, park my car on the roadside, and enter the holy atmosphere of Rachel’s tomb. There I would pour out my soul in the merit of Mama Rachel and cry from the deepest part of my heart to be blessed with the fruits of my womb. I learned to supplement my prayer with actions from Ya’aov, when he prepared to face Esav who didn’t behave like his brother. When going through challenges, we need to use three different methods, like Ya’acov who prayed to Hashem, sent a gift, and prepared for war (Rashi, Bereishit 32:9). While I kept praying strongly, I saw many Rabbis for blessings, gave tzedakah (gift), and went through the most sophisticated fertility treatments (war). Thank G-d, Hashem responded favorably to my histadlut (efforts) and answered my prayer with a beautiful baby boy. Since then, I keep praying at Kever Rachel whenever I can. It was there I prayed for a wife for my son and thank G-d! Hashem once again answered my prayer. Following the violence of the first Intifada involving numerous attacks by the so-called ‘Palestinians’ against Israeli civilians and security forces, Beit-Lechem was given to the Palestinian Authority, though Israel retained control of Rachel’s gravesite. Thus, Kever Rachel became the main connecting point between Gush Etzion and Jerusalem, linking Judea with Yerushalayim. I recall that at a certain point, Israel was on the verge of handing over the Tomb of Rachel to the PA as it was thought to be too dangerous a place to keep secure.  Thankfully we, the women of Gush Etzion didn’t let that happen. We mobilized ourselves and divided the week with each community of Gush women filling private buses to pray at Kever Rachel on a different weekday. This put pressure on the government to keep the Tomb of Rachel in Jewish hands. Thus in 1996 (incidentally, the year my son was born), Israel’s Ministry of Religion built a fortress around the tiny Kever Rachel structure, to secure it with two guard towers, three-foot thick concrete walls, and barbed wire. The construction effort endured Arab rioters and gunmen. While the new building differs greatly from the old romantic look of Kever Rachel that you can find in old paintings and photos, I am so grateful to have witnessed how Hashem responded favorably to women’s dedication to one of the important holy sites in the Land of Israel.

How can the Tomb of Rachel be Both in Beit-Lechem and in Binyamin’s Portion?

ספר בראשית פרק לה פסוק טז וַיִּסְעוּ מִבֵּית אֵל וַיְהִי עוֹד כִּבְרַת הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ:

(יז) וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל תִּירְאִי כִּי גַם זֶה לָךְ בֵּן: (יח) וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן אוֹנִי וְאָבִיו קָרָא לוֹ בִנְיָמִין: (יט) וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם:

“They journeyed from Beit El, and there was still some distance to come to Efrat, then Rachel gave birth, and her labor was difficult. It came to pass when she had such difficulty giving birth, that the midwife said to her, ‘Do not be afraid, for this one, too, is a son for you.’ It came to pass when her soul departed for she died that she named him Ben-oni, but his father called him Binyamin. So Rachel died, and she was buried on the road to Efrat, which is Beit-Lechem” (Bereishit 35:16-19).

The Torah indicates that Rachel was buried in Beit-Lechem on the road to Efrat, and that this is the place of Rachel’s tomb to this day. While I definitely sense the holiness of Kever Rachel, I always had a hard time reconciling its present-day location with the Midrash quoted by Rashi, that Ya’acov buried Rachel on the road rather than entering her to the city of Beit-Lechem due to the divine command so that she would be of assistance to her children when they were exiled to Babylonian. They would then pass by Rachel’s Tomb, and she would emerge from her grave and weep and beg mercy for them, as it is said: “A voice is heard on high [in Ramah], lamentation, bitter weeping, Rachel is weeping for her children” (Based on Rashi, Bereishit 48:7). When looking at a map it just doesn’t make sense that the Jewish exiles would go down to Beit-Lechem in the South, on their way to Babylon Northeast of Israel. Furthermore, Rabbi Meir states, [Rachel] died in her son’s territory (i.e. Eretz Binyamin) (Sifri Beracha 11, also quoted by Ramban, Bereishit 48:7). Yet, the Tanach teaches us that the Land of Binyamin is north of Jerusalem, whereas Beit-Lechem is south of Jerusalem in Yehuda’s portion (See Yehoshua 18:16; Megillat Ruth 1:1). Moreover, when Shaul came to the prophet Shemuel in Rama, he seems to be indicating to Shaul that Kever Rachel is a skip and a hop from Shemuel’s abode located at the edge of Binyamin’s land:

“When you leave me today, you will find two men by Rachel’s tomb, on the border of Binyamin and Zelzah. They will tell you, the donkeys which you went to seek were found. And your father has ceased to care about the donkeys, and has become anxious about you, saying, what shall I do about my son? Then shall you go on forward from there, and you shall come to Elon Tavor, and there you shall be found by three men going up to G-d to Beit-El…  (I Shemuel 10:2-3).

The words of the prophet when describing Rachel’s crying for her children is another support that Rachel’s tomb is near Shemuel’s dwelling in Rama:

“So says Hashem: A voice is heard in Rama, lamentation, bitter weeping, Rachel weeping for her children, she refuses to be comforted for her children for they are not” (Yirmeyahu 31:14).

The Tomb of Rachel is Described as a Stage in Shaul’s Spiritual Progression

1. How can Rachel’s Tomb be in Beit-Lechem (South of Jerusalem) while also in Binyamin’s territory      (North of Jerusalem)?

2. If Shemuel indicates that Kever Rachel is near his abode in Ramah, and in Binyamin’s portion how can it be in Beit-Lechem (Yehuda’s portion)?

3. If Yirmeyahu states that Rachel’s weeping is heard in Ramah (north Jerusalem) how can she be buried in Beit-Lechem?

4. Why would the Jewish exiles on their way to Babylon (Northeast) pass by Rachel’s tomb in Beit-Lechem (South)?

So how do we resolve all these difficulties in determining the true location of Rachel’s Tomb?

    1. The statement that Rachel was buried in her son’s territory (Sifri Beracha 11), can be understood in the light of the fluidity of the borders in the Torah, different from the fixed barriers we have today.  For example, Kiriat-Ye’arim is included in Yehuda’s portion in Yehoshua 15:9,60, while three chapters later it is listed as one of the cities of Binyamin (Yehoshua 18:28). When examined closely, Rabbi Meir’s statement is not an attempt to relocate Kever Rachel north of Yerushalayim; rather, it is an expansion of Binaymin’s borders to include the area of Beit-Lechem in the future. The context of the Sifri is not about the location of Kever Rachel; but about the defining in whose tribe the Beit HaMikdash is located. At the time of Shaul, the border may have shifted to the south and west of Jerusalem.

    2. The mention of Kever Rachel in the book of Shemuel doesn’t necessarily negate its southern location. When Shmuel mentions Kever Rachel, rather than referring to a geographic marker, he describes Shaul’s spiritual ascent to Kingdom. Shaul grows from a “donkey-seeker” to a man imbued with the spirit of G-d. Meeting two men from Kever Rachel is the first of Shaul’s three-step progression of spiritual development which culminates in prophesy as it states: 

“You shall meet a company of prophets coming down from the high place with a lute, and a tambourine, and a pipe, and a lyre, before them; and they shall prophesy; And the spirit of Hashem will come upon you, and you shall prophesy with them, and shall be turned into another man (I Shemuel 10:6).

The current presence of these men at the Tomb of Rachel is not a way for him to find them – for they won’t be there (south of Yerushalayim) when Sha’ul meets them; rather, they will be coming north, from Rachel’s Tomb, and Sha’ul will meet them at Zelzah (wherever that is).  The final phrase – and [you] shall be turned into another man – is the goal and summation of the entire process (Dr. Yoel Elitzur (Sinai #92, Fall 1982, pp. 35-45).  I thought of another spiritual perspective on why Shemuel mentioned Kevurat Rachel to Shaul as the first step in his spiritual transformation to “be turned into another man.” Shaul is a direct descendant of Binyamin, and Rachel is his mother. Therefore, as his first step of transformation from a regular person to becoming the first King of Israel imbued with prophetic spirit he needs to receive Mama Rachel’s blessings. Therefore, he must return to his original mother, Rachel, in anticipation of his spiritual rebirth.

How Would the Jewish Exiles Pass by Rachel’s Tomb on Their Way to Babylon?

    3. When Yirmeyahu mentions Rachel’s voice of lamentation in Ramah it doesn’t prove that she was buried in that location. First of all, the word Ramah can also mean ‘high place,’ and thus Chabad and others translate Yirmeyahu 31:14 as “A voice is heard on high…”  Ramban notices that it doesn’t state that the voice emanated from Ramah, he explains: “I have also seen that Rachel’s grave is not in Ramah nor near it, [as the plain meaning of the verse in Yirmeyahu 31:14 seems to indicate: A voice is heard in Ramah… Rachel weeping for her children.]  Instead, I say that the verse is a metaphor, in the manner of rhetorical expression, that Rachel wept so loudly and bitterly that her voice was heard from afar in Ramah, which was on top of the mountain of [the territory of] her son Binyamin. She cried for her children who went into exile because they were not there, and she was desolate of them. Thus, Scripture does not say, “In Ramah, Rachel weeps for her children.” but it says that the voice was heard there (Ramban 35:16).

    4. Ya’akov’s decision to bury Rachel on the road to be a sentinel for the exiles who would pass by does not necessarily invalidate the location of Rachel’s tomb near Beit-Lechem. The following beautiful Midrash clarifies Ya’acov’s reasons for burying his beloved wife on the roadside:

I buried her there. Why? It was known to Ya’akov, that ultimately the Beit haMikdash (Temple) would be destroyed and his children would go into exile, and they would go to the patriarchs [in Chevron] begging the patriarchs to pray for them, but they wouldn’t help them. Once on the road, they would come and embrace Kever Rachel, and she would stand and beg G-d’s compassion… (P’sikta 2:3). This midrash solves my quandary about how Beit-Lechem could be on the way from Israel to the Babylonian exile. When coming northward from Chevron you certainly must pass Kever Rachel in Beit-Lechem.

The Tomb of Rachel – The Primary Place for Prayer in Pain

Rachel represents the Jewish nation in trouble, just as Rachel herself was when Binyamin was born. This is why we all seek the shoulder of her tomb to cry on when we are in distress. I was very moved when reading the following midrash in its entirety (See Sefer HaYashar, Book of Bereishit, Vayeshev 8), about how Yosef prayed at his mother’s tomb on his way to Egypt. Here is a short summary: The first person to pray at Rachel’s tomb was her eldest son, Yosef, who was only 7 when his mother died. When he was 17, his brothers sold him into slavery. As he was being carried away to Egypt, he broke away from his captors, ran to his mother’s grave, and cried to her: “Mother, my mother who gave birth to me, wake up, arise and see my suffering.” “Do not fear,” he heard his mother answer. “Go with them, and G‑d will be with you.” Since Yosef’s brothers sold him in Shechem, Beit-Lechem, in the south of Israel, is certainly on the way to Egypt. Kever Rachel is one of the first resting places mentioned in the Torah where Jews would come to and pour out their soul in prayer.

Kever Rachel in Beit-Lechem – The Epitome of Praying at the Tombs of the Righteous

ספר בראשית פרק לה פסוק כ וַיַּצֵּב יַעֲקֹב מַצֵּבָה עַל קְבֻרָתָהּ הִוא מַצֶּבֶת קְבֻרַת רָחֵל עַד הַיּוֹם:

“Then Ya’acov erected a monument on her grave; that is the tombstone of Rachel until this day” (Bereishit 35:20).

When Ya’acov buried Rachel, each of his sons took a stone and placed it on her grave. Ya’acov then took a large stone and placed it on top of all the other stones. Thus, was formed the first monument on her grave. The stone of Ya’acov was on all of them since they placed 12 stones one on top of the other. Therefore, it says the pillar of the burial of Rachel  (Midrash Lekach Tov, Bereishit 35:20:2). This is one of the reasons for the custom of placing a stone upon a grave after visiting it. Thus, Rachel’s tomb – where we shed our tears – became the resting place that exemplifies our customs regarding all Jewish gravesites. Kever Rachel in Beit-Lechem encompasses the epitome of the minhag to pray at the tombs of the righteous. Let us keep praying at Kever Rachel for victory and lasting peace in the merit of Mama Rachel. “There is hope for your future, says Hashem, and the children shall return to their own [secure] border!” (Yirmeyahu 31:16). 

How Can We Learn to Gain from Our Losses?

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Parashat Tazria
How Can We Learn to Gain from Our Losses?  

Making Space for New Growth by Kissing the Old Goodbye

I like to see the good points in students and staff alike, and it is really painful when certain situations force me to criticize and note points of dissatisfaction. It is no less painful to let people go, but this is, unfortunately, part of life. Nothing and no one last forever (except Hashem!). As challenging and sad as it is when we experience loss or when someone leaves, it does open doors for renewal to enter. Whenever someone dear has left my life the space they left, eventually did get filled and sometimes in an even greater way than beforehand. The only exception is when my father, Shlomo ben Yisrael Leib OBM passed away, the third of Nissan, exactly six years ago, may his Neshama have an Aliyah! Whereas absolutely no one can take his place, in some eerie way I am finding myself growing into my father’s shoes and following in his footsteps. Since my father’s passing, I have become aware of how I resemble him in various ways, and these ways have increasingly become more apparent as the years pass by. I pray to sing the song of my father’s intuition, creativity, brilliance, and warmth! As a good friend said at the Shiva, “When your parent is no longer in this world, you discover him within yourself.” As I unearth the last tattered remains of the edible winter weeds that won’t be part of my salads and dips for a while, I discover new growth hidden behind their smothering tangles. Now the spring flowers have space to appear! Every spring I marvel over nature’s feast for sight and scent and revel in the flourishing of the assorted blossoms that have lifted their heads from below the earth or appeared on the trees in no time to welcome the new month of Nissan. Yet, it is the awareness of the fragility and short-lived beauty that increases our delight in spring. That is why the only thing more breathtaking than the sunset is the sunrise! Likewise, the the pregnancy period is so exciting and the engagement period can be more joyous than the actual marriage!  

 

The Transformation of the Fetus at Childbirth Teaches How We Can Gain by Losing

Parashat Tazria opens by describing the spiritual state of childbirth and the ensuing purification process. The Talmud further expounds on the transition of childbirth: Rabbi Simlai questioned, what does the fetus in its mother’s womb resemble? To a folded notebook, with its hands placed on the two sides of its head, at the temples, its two arms on its two knees, and its two heels on its two buttocks, and its head rests between its knees, and its mouth is closed, and its umbilicus is open. It eats from what its mother eats, and it drinks from what its mother drinks and it does not emit excrement lest it kills its mother (Babylonian Talmud Niddah 30b). I understand the comparison of the fetus to a closed book to mean that the fetus is in a total state of receiving. Just as no one can learn from a closed book, so is the fetus only absorbing without giving out anything. Rather than contributing the fetus is completely dependent on the mother’s life support for all its essential functions. Yet once the baby emerges into the airspace of the world, the closed limb, i.e., its mouth, opens, and the open limb, its umbilicus, closes, as otherwise it cannot live for even one hour (Ibid.). This elucidates the concept that when one door closes another is opened. There are no days when a person is in a more blissful state than when he is a fetus in his mother’s womb… A candle is lit for it above its head, and it gazes from one end of the world to the other, as it is stated: “When His lamp shined above my head, and by His light, I walked through darkness” (Iyov 29:3) … The fetus is taught the entire Torah while in the womb… But once the fetus emerges into the airspace of the world, an angel comes and slaps it on its mouth, causing it to forget the entire Torah… when a person enters the world, he is immediately liable to sin due to his loss of Torah knowledge (Babylonian Talmud Niddah 30b). This confirms the concept that we can gain by losing. The fetus is losing its ability to enjoy the bliss in the womb with the most expanded vision and it loses and forgets the entire Torah it learned in the womb. Nevertheless, it is specifically through nullifying the bliss of life inside of the womb that life on earth is created. This nullification is revealed through the suffering, the blood of birth, the contractions of birth, and the cry of the newborn. Without being slapped in the face to forget the Torah a person would be unable to fulfill his mission in this world – to exert his free will through working in Torah through his own efforts for the sake of transforming himself from a receiver to a giver. 

 

The Death of Exile Gives Birth to the Nation of Israel

Likewise, the birth of the nation also is connected with the nullification of its prior life form – The life of exile. Therefore, it entails much suffering, that we experience during the difficult birth pangs of our redemption. The forgetting of the Torah of exile – so we can acquire the Torah of Eretz Yisrael – is like the slap in the face of the angel. This forgetting is connected with the revelation of the impurity at the beginning of the process of the sprouting of Geulah. I believe we are already at the end of this process and in the birthing clinic. The condemnation of Israel by the UN and the withholding of weapons by the USA are all symptoms of the death of a prosperous exile for the Jewish people. Perhaps the pain of the spilled blood of our dear heroic soldiers at this time can be compared to the blood of the birthing mother or even to the blood of the baby’s circumcision. Maharal explains that the Jewish nation was born through the Exodus from Egypt specifically because a matter develops through its opposite (Gevurat Hashem Chapter 4). Of all countries, Hashem chose Egypt to enslave the Israelites, since they were the most perverse of all nations, as it states, “She lusted for their concubinage, those whose flesh is the flesh of donkeys, and whose issue is the issue of horses” (Yechezkiel 23:20). According to the degree of the Egyptians’ coarseness and sexual depravity the more refined and chaste would the Israelites turn out as the contrast, as experiencing evil brings out our greatest good. This is also what happened to our people in the wake of the barbaric attacks on October 7th. The intense cruelty of our enemy is finally bringing out the Jewish people’s recognition of our right to the Promised Land, and our devotion to fight for truth without giving in to foreign pressure. 

ספר ויקרא פרק יב פסוק ב

דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֹתָהּ תִּטְמָא:

“Speak to the children of Israel, saying: If a woman conceives and gives birth to a male, וְטָמְאָה/v’tam’ah – ‘she shall be impure’ for seven days; as [in] the days of her menstrual flow, she shall be impure” (Vayikra 12:2). 

How can impurity come from childbirth, when it is known that it is one of the three keys in Hashem’s hands alone? (Ta’anit 2a). We would expect only purity to emerge from the hands of Hashem. The answer is that impurity only enters after pregnancy ends. The impurity of birth is due to the mourning of the fetus forgetting the Torah learned in the womb. The Kotzker Rebbe explains that in every important event – when holiness is strengthened – impure energies are also roused. Because of the power of pregnancy and birth, to which G-d controls the key, impurities are kept out until the baby is born. Then the holiness leaves, and impure energies gain entry. This is like the impurity that overtakes the body once the soul leaves. Similarly, when we excel in some area, especially in something Jewish, there is a danger of being unconsciously overwhelmed by negative energies and subsequently backsliding. For example, I have experienced when a student wants to make Aliyah keep up your guard, and use each special event as a step to move higher. May we merit through the purification of the impurity of exile to complete the purification process of the birth of the renewed nation and our national revival. (Shaul Yosef Leiter, Keys to Holiness The Principal Aspect of Redemption is Divine Light Revealed from Above.)

 

                     

           

Gratitude Focus for the Week of Parashat Tazria –

Some Tips for How to Turn your Losses into Gains 

Life is a journey filled with ups and downs. At times, it may seem like we’re faced with an insurmountable number of obstacles and setbacks. Losses, whether in the form of a job, a relationship, or a personal dream, can feel devastating. However, it’s important to remember that adversity can be a powerful catalyst for personal growth and positive change. When it comes to losses, we can change our viewpoint, and thereby change our mood and mindset for the better. It may not be pleasant to face failure and accept your limitations, but looking at these failures from a broader perspective can change our mood from hopeless depression to excitement and optimism. It’s merely a matter of thinking of trading losses in terms of the broader perspective. We’re human, and not perfect. As much as we desire to succeed it is inevitable never to fail. “For there is no righteous man on earth who does good and doesn’t sin” (Kohelet 7:20). 

• Your Strength Doesn’t Come from Winning but from Struggles and Hardship – Everything that you go through prepares you for the next level” (Germany Kent). Professional athletes and seasoned traders know how to turn losses into gains. Rather than mull over past defeats, they use the setback as a motivator, an opportunity to hone their skills, grow, and improve. They examine what they did wrong, learn from their mistakes, and view the temporary setback as a launchpad from which to achieve higher future performance. 

• Engage in Cheshbon Hanefesh (Soul Accounting) – to determine why something had to end, or someone had to be ended. Every setback, no matter how painful, carries lessons. Was your loss due to happen as a result of matters beyond your control or is there a lesson for you to learn to do better next time? During your soul accounting include your plan to work out how to replace your loss in a way that will cause gain for you and others. Take time for Cheshbon Hanefesh to reflect on what you’ve learned from the experience. These lessons can become valuable tools for your future.

• Cultivate Resilience – Resilience is the ability to bounce back from hardship. It’s a skill that can be developed over time. Focus on building resilience by staying positive, seeking support, and maintaining a growth mindset.

• Set New Goals – Losses often close one chapter but open the door to new opportunities. Set new goals and aspirations for yourself. Use your experiences to strengthen your determination to accomplish them.

• Surround Yourself with Support – Lean on friends and family for support during challenging times. Sharing your feelings and experiences with others can provide emotional relief and fresh perspectives.

• Practice Self-Compassion – Be kind to yourself. Understand that setbacks are a part of life, and they don’t define you. Treat yourself with the same compassion you would offer to a friend in a similar situation.

• Focus on the Present – While it’s essential to learn from the past, dwelling on it can hinder your progress. Focus on the present moment and the steps you can take right now to move forward.

• Harness Your Strength -- Take inventory of your strengths and talents. Utilize these assets as you navigate through life’s challenges. Your strengths can be your greatest tools for success.

• Seek Inspiration – Look to stories of individuals who have overcome challenges. Their journeys can provide inspiration and proof that it’s possible to rise after falling as King Solomon teaches, “For a righteous man can fall seven times and rise, but the wicked shall stumble upon evil” (Mishlei 24:16). 

• Celebrate Small Victories – As you make progress and work towards your goals, celebrate even the smallest victories. Acknowledging your achievements boosts confidence and motivation.