Reb Shaya Guttman

We explore the writings of the Ramak zt'l on the question of why the Jews have been chosen to suffer so much through all the generations, even when they obviously didn't deserve it. His answer may suprise you. A Happy and Kosher Pesach to all!

This somewhat neglected parshah actually features one of the largest portions of the Zohar in the entire Torah. It is devoted to describing the structure of the upper worlds of Creation and their function. Why do we have to know about this? How does it impact our lives as Jews? Find out now!

Thinking about the connection of the Mishkan, Shabbos, and the Parah Adumah leads to some very profound insights on the essential joy of living, and the potential we have, if we make the right choices, to unify and elevate the entire Creation with the Creator and our own neshamos.

The mitzvah of 'adeloyada' on Purim, to become sufficiently intoxicated so that we don't know the difference between 'Arur Haman' and 'Boruch Mordecai,' is confusing at best! The mitzvos themselves are based on our intellectual capacity, and yet we're told to become completely intoxicated to perform the mitzvah. How is this possible?

How do special clothes makes us holy? How does remembering an historical event help us serve Hashem?

This parshah reveals Hashem's instructions regarding the building of the Mishkan, detailing how the physical world can become a vessel for holiness and a place for the Divine Presence to dwell. It even includes a description of the Cruvim, the angels who look like babies, and whose wings are spread over the Holy Ark.

Find out the true meaning of carrying out justice according to Jewish law, which involves the participation of both the earthly court and the heavenly court to rebalance scales which sometimes span multiple lifetimes.

This fascinating discussion focuses on the Ramak's explanation of why Hashem gave us the Torah, which we connect with the holiday of Tu Bishvat to reach a higher level of appreciation of the connection of Torah to life itself.

In this parshah, we see how difficult it is to get people, especially leaders, to have the courage to admit their failures and change their ideologies accordingly. The attempt of Hamas, for example, to make their defeat look like a victory, simply mirrors Paraoh's inability to allow the Jews to leave Egypt, despite the fact that even his advisers had already accepted the truth.

This parsha begins the series dealing with the enslavement of the Jewish People in Egypt and their ultimate redemption, leading to receiving the Torah on Har Sinai. We attempt to identify the pattern of exile and Geulah, and how it plays out in our own lives.

This parsha begins the series dealing with the saga of Yosef and his brothers. This complicated story is presented with brutal honesty, and demands that we learn important lessons from it that we can apply to our own experience.

This parshah begins with the fascinating account of Yakov's encounter with the angels and the Gates of the Heavens. What can we learn from this about our own role in serving Hashem and appreciating the environments He creates for us? How are we Hashem's angels in this world?

The first posuk of this parsha teaches an important lesson about getting back to our essence, and reaching out to Hashem for personal guidance to have the confidence to follow Him even if it means bucking the majority and making major changes.

How should we look at our development over different periods of our lives? And when we want to evaluate our lives, what is the most important commodity to focus on? What makes the most difference in the final analysis? 

What do we learn about trusting Hashem through this parsha, and how does it relate to how we respond to events like the current war and, in general, planning for the future?

This year, we have to evaluate not only if we have to repent for specific negative actions, but also for the attitudes that resulted in those actions. Because even if it's hard to identify specific acts we did wrong, or even after we have made amends for the specific actions, it may be that the attitudes which caused the actions could themselves be considered on the level of transgressions.

When thinking about how to do teshuvah and correct previous mistakes, we often regret things we have done which, often unintendedly, to cause pain to others. This parsha, which contains many mitzvos, has several chains of mitzvos that show how actions are connected over time, and how we have to be aware of how things follow in the long run, as well as establishing the right attitudes so we avoid wrongdoing to begin wth. 

In the month of Elul, we prepare for the judgment of Rosh Hashanah. But what is driving our teshuvah? It is out of fear for our own skin, or a true emotional reaction to how G-d reveals Himself to us in life? Rather than worrying about how He judges us, maybe we should consider whether we are serving Him as He deserves!

Why is the same action significantly different depending on whether one was commanded to do it, or does it optionally out of the goodness of his heart? We often think the latter is higher, but in reality it's the opposite. Find out why!

A major mitzvah given in this parshas is 'Uvo Sidbak' - You should cling to Him.' This mitzvah of Dveikus to Hashem is largely misunderstood and deemphasized today, but it's time for a second look. A short overview of some of the important points everyone should know.

Is preventing destruction of life considered a kindness, even if it means taking a life? What is the relationship of the body to the soul, and how do we use our bodies to represent Hashem in a physical world? These are some of the issues explored here.

What does this parsha teach us about the crucial difference between 'self-reliance' and total reliance on Hashem. Why was the Jewish nation deemed unfit for the challenge of taking over the land of Israel from the Canaanite nations, an essential condition for the creation fo the world? Find out here.

Aharon Hakohen's responsibility to light the menorah every day teaches an important lesson about the need for us to initiate our relationship with Hashem from below, and the relationship of the tzaddik with the people of Israel as a whole.

The Torah tells us that the Jewish People is uncountable, and yet this parshah presents a full counting of the Jewish People. Isn't this contradictory? How can the limitations imposed upon us by the Torah itself lead to ultimate liberation from limitation? What insight does this give us into the experience of Shavuos itself?

Parshas Bechukosai contains some quite unsettling curses, but the real point is understanding our real motivation for serving Him: is it just to avoid punishment, or is it to work toward the ultimate goal of 'strolling together in Gan Eden?'

Parshas Behar focuses on the mitzvos of Shimttah and Yovel, which are directly related to the mitzvah of Sefiros HaOmer which we are now observing. This also has fascinating implications for the holiday of Lag Ba'omer and the custom of lighting bonfires.

Parshas Emor includes the mitzvah of Sefiras Haomer, as well as laws involving the Kohen Gadol, among others. How are they related, and what can we learn from their juxtaposition?

Parshas Kedoshim contains many mitzvos, some of which are difficult to connect with the concept of Kedushah. How can the connection of Kedushah to the mitzvos be understood on a deeper level, applicable to all of us on a daily basis?

The mitzvos surrounding the diagnosis and purification of the Metzora involve the coming together of the central parameters of Olam, Shana and Nefesh (Space, Time and Soul). How can we apply this to our own lives?

How does the story of Nadav and Avihu shed light on the whole body / soul connection, and the renewal embodies in Parshas Hachodesh? What does Hashem really want from this combination of G-dly soul and animal body, and how do we avoid the conflict and serve Hashem with single-minded purpose, love and joy?

The Kohanim were distinguished by their 'zrizus,' their energy and enthusiasm in serving Hashem. But where was that coming from? What truly motivated them? How can we come to that level of serving Hashem lishmoh, for His sake?

Vayikra is about Korbanos, and to be 'makriv' is to come 'close.' But how do we come 'close' to Hashem? Are we really far away? And how does the humility stressed in the parsha play into the dynamic of Purim? And what aren't we allowed to forget?

In many ways, this parsha represents the climax of the entire book of Shmos: it's final scene is the triumphant filling of the newly constructed mishkan with the glory of the Shechinah. From this and the Zohar's discriptions of the angels busily serving Hashem in Shamayim to process Jewish prayers, we should learn an important lesson about how we should be serving Hashem with energy and joy!

Is there a meaningful order to the 4 Parshios? The Tchernobler Maggid emphasizes the importance of developing the mind, but making sure to connect it to the heart. 

How can we better understand what was going on behind both historical events? What went wrong? Maybe they have more in common than we think. 

This continuation of the previous parshas dealing with the building of the Mishkan provides the details of the priestly garments. It also discusses the very important subject of the mitzvah of Ketores, a very important ceremony which we still recite 3 times a day, which is relatively unappreciated. 

How are we to understand all the specifications for the building of the Mishkan? Are they just arbitrary measurements and design, or do they represent something higher? If so, what does it teach us about reality in general and our role within it?

Accepting a covenant containing so many rules may seem restrictive, so how can it be that accepting the Torah actually leads to the greatest freedom? Why would the decision of a Jewish slave not to go free be so reprehensible? What is true liberation, and when is a decision an indication that we are remaining slaves to ourselves?

Why was the splitting of the Yam Suf necessary as a precursor to the giving of the Torah? What do we have to do to prepare ourselves to receive? Is learning just an intellectual experience, or is it something more?

A beautiful and significant discourse by the Arvei Nachal based on the idea of how and when it is appropriate to be exposed to the 'outside world.' When can, and should we expand the borders of kedushah, and when is it dangerous to do so? Why are we so sharp with the 'evil son' at the Seder?