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Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, seek Sefer Devarim (the book of Deuteronomy), buy viagra Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, seek Sefer Devarim (the book of Deuteronomy), buy viagra Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, online Sefer Devarim (the book of Deuteronomy), malady Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, seek Sefer Devarim (the book of Deuteronomy), buy viagra Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, online Sefer Devarim (the book of Deuteronomy), malady Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the past, viagra the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, ambulance we lost that privilege and twice the Temple was destroyed, sickness both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call His own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, seek Sefer Devarim (the book of Deuteronomy), buy viagra Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, online Sefer Devarim (the book of Deuteronomy), malady Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the past, viagra the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, ambulance we lost that privilege and twice the Temple was destroyed, sickness both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call His own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

In the past, there salve the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, advice we lost that privilege and twice the Temple was destroyed, both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call his own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, seek Sefer Devarim (the book of Deuteronomy), buy viagra Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, online Sefer Devarim (the book of Deuteronomy), malady Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the past, viagra the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, ambulance we lost that privilege and twice the Temple was destroyed, sickness both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call His own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

In the past, there salve the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, advice we lost that privilege and twice the Temple was destroyed, both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call his own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

In the past, sale the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, troche we lost that privilege and twice the Temple was destroyed, both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call his own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

Jewish genealogy has become something of an art. There are many internet sites that can help you chart your family history and discover long-lost relatives you never knew about. Perhaps this penchant for family history begins with the list of Jewish family names that appears in Parashat Pinchas.

After a fatal epidemic struck the people in retribution for their iniquities, diagnosis God commanded Moses to take a census of each tribe, enumerating them by families.

The three divisions defining Jewish pedigree are the three Patriarchs—Abraham, Isaac and Jacob—the twelve tribes (Jacob’s sons), and families, named after Jacob's grandsons and great-grandsons.

Although it might seem that Jewish pedigree depends solely on a male-paternal association, a little contemplation proves that the women play a very significant role as well, starting with the fact that being Jewish depends entirely on having a Jewish mother.

At the level of the Patriarchs, the Matriarchs, Sarah, Rebecca, Leah and Rachel, are mentioned in the Torah together with their husbands, and each took an active role in the birth of the Jewish people. Indeed, one synonym for a “people” (??????) is conjugate to “mother” (?????).

At the level of the twelve Tribes, the men come more obviously to the fore, and we indeed know very little about their wives.

At the level of families, although each family name is derived from one of Jacob's grandsons or great-grandsons names, each name receives a prefix and a suffix, which as we shall see, show that it is the feminine touch in the home that sets the spirit.

God’s Name

There is a well-known Torah teaching that, “When a man and a woman so merit, the Shechinah (Divine Presence) dwells between them, but if they do not, fire consumes them.” This idea is illustrated by the fact that “man” (?????) and “woman” (???????) both contain the letters of “fire” (????), however “man” contains an additional letter yud (?) and “woman” contains an additional letter hei (?). Together, these two letters form God’s Name pronounced “Kah” (??-?).

These same two letters are the letters that appear as the prefix and suffix to the family names mentioned in Parashat Pinchas. For example, Chanoch’s (???????) family is called “Hachanochi” (?????????). Here we see that the letter hei (?), the additional letter in “wife” comes first, and the yud (?) from “man” appears as the suffix letter. This indicates that the woman is indeed, the mainstay of the Jewish family.

The spiritual effects of intermarriage

The plague that struck the Jewish people was caused by forbidden relationships that began in the wilderness between Jewish men and non-Jewish women.

Regarding this sin, Maimonides writes:

Although this sin does not incur the death penalty, it should not be taken lightly. In fact, it has a disadvantage that no other illicit relationship carries like it. Because a child from an illicit relationship [with a Jewish woman] is his [the man's] child under all circumstances and is considered to be Jewish even though the child is a mamzer. But a child from a non-Jewish woman is not considered his child, as the verse states, “[You shall not intermarry with them…] For he will turn away your son from following Me,” this turns him away from following God.”

This is why the advice to someone born of such a relationship is that he/she convert to Judaism, thus redeeming their father’s lost spark.

Pinchas’ zealousness atoned for the Jewish people, ending the plague and revealing the true spark of spirituality in the Jewish family; a Jewish mother, a Jewish father and a Jewish family name.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, health “You shall give the Land as an inheritance to your families by lot; to the large, try you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, sickness you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, patient “You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

On the way to the Holy land

Last minute preparations are being made towards the Jewish people’s entry into the Promised Land. The excitement is building up as each tribe is about to be allocated their portion. The central directive that appeared in Parashat Pinchas is repeated in Parashat Masei, there “You shall give the Land as an inheritance to your families by lot; to the large, decease you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, see you shall inherit.”

The above verse presents two different methods of dividing the land: by lottery and by common-sense reasoning, according to the size of each tribe. The sages describe a third, intermediate method, via Divine spirit:

Elazar [the kohen] donned the urim vetumim and Joshua and the entire Jewish people stood before him. A ballot of the tribes and a ballot of the borders stood by him. He [Elazar] would predict the matches through Divine spirit [according to the urim vetumim] and say [for example], “Zevulun will be drawn and the border of Acre will be drawn with him.” He drew a lot from the tribes’ ballot and Zevulun was in hand, he drew a lot from the borders’ ballot and the border of Acre was in hand… and so it was for each and every tribe.

Common-sense, intuition, and faith

Before we see how these methods of dividing the land correspond to our current generation, we will first note their correspondence to three ways of serving God at three different levels of the psyche.

The first way of serving God is through action, by keeping His commandments. Our actions are governed by the intellect (??????), which judges which actions are permitted and which are forbidden according to Torah law. This corresponds to dividing the land relative to the size of the tribe, which is a common-sense concern.

The second way we serve God is by refining our emotions in a way that goes beyond keeping to the letter of the law. This we achieve by cultivating our intuition and by developing a sensitivity that comes from an inner knowledge (??????) of God. This way corresponds to dividing the land according to Divine spirit, through the urim vetumim, which lay upon Elazar’s heart.

The third and highest level of serving God is through faith (????????) and a dedication that is above all reason, so much so that we totally devote our life to Him. This manifests our direct connection to the Almighty and corresponds to dividing the land by a lottery, the results of which rely entirely on His will.

God gave this land to me

Now, there are three reasons why we should hold on to the land and not give even one millimeter of it to others. These three reasons similarly correspond to the three ways the land was divided when the Jewish people first crossed its borders.

The first reason is above all, the holiness of the land that God has given us. This reason corresponds to dividing the land by lottery. The land of Israel is our fortune, an indispensible part of our inherent Jewish faith.

The second reason is a more emotional one, the need to express our gratitude to the Almighty who has given us this land as our heritage; we cannot give away our beloved gift!

The third reason is the one the Lubavitcher Rebbe emphasized in particular: the security factor, which is pure common-sense.

Miraculously, the results of all three methods of dividing the land were absolutely identical, and so, whatever the reason for keeping the land, the results will always be the same: the whole land of Israel for the Jewish people.

In the final book of the Pentateuch, look Sefer Devarim (the book of Deuteronomy), thumb Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, viagra sale healing Sefer Devarim (the book of Deuteronomy), stuff sale Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, unhealthy meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, seek Sefer Devarim (the book of Deuteronomy), buy viagra Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the final book of the Pentateuch, online Sefer Devarim (the book of Deuteronomy), malady Moses recounted the events that happened to the Jewish people following their Exodus from Egypt. Rashi explains that the places Moses mentioned allude to all the times when the Jewish people angered God, meaning that Moses’ recollection of their voyage through the wilderness was in fact a veiled rebuke.

Moses was not the first individual to rebuke those closest to him before his passing. Jacob’s stern rebuke to his first three sons as he lay on his death bed is one example. Yet, Jacob’s rebuke is actually referred to as a blessing, exactly like the overt blessings he bestowed upon his other sons.

How can a severe rebuke be considered a blessing?

The inside inlaid with love (??????? ?????? ???????)

The inner motivation of true rebuke is great love. This is true of a loving father, and is also true of the Almighty Himself, who rebukes us with love, as we find in Proverbs, “For he who God loves, He rebukes; like a father who cherishes his son.” Malbim explains:

Rebuke is a sign of love, because in His love He supervises over the individual to make sure he improves his way, and to elevate him to an infinitely higher level.

Loving parents know that they must rebuke their children for their own benefit, in order to educate them and refine their ways. In contrast, parents who do not rebuke their children at all only cause them harm, as we see from the tragic results of King David’s negligence in rebuking Adoniyah, his firstborn son, who tried to steal the crown at the end of David’s life and was subsequently put to death.

So, rebuke is actually the most eloquent expression of love! Indeed, “Better is revealed rebuke [when it comes] from hidden love.”

The idea that love is an integral component of rebuke is further alluded to in the word “rebuke” (?????????) itself. The first syllable means “within” (??????) and the second syllable (???) has a numerical value of 13, the same as “love” (???????), meaning that internally, heartfelt conscientious rebuke is motivated by love and the rebuke serves as a vessel for transferring this love.

From a more profound perspective, Chassidut teaches us that there are two levels of blessing. Normal blessings are visible and are spoken of openly in public, but there are special blessings that must remain concealed, even hidden within stern criticism. A hidden blessing actually emanates from a higher source than a blessing that is self-evident. This is why when the Almighty afflicts an individual with suffering, God forbid, he should accept it with joy. This joy comes from the profound realization that the affliction is a type of spiritual abundance that emanates from a very high source; from the concealed world that cannot be revealed in our world in the form of a blessing. As such, affliction is an even deeper expression of God’s closeness to us, “Happy is the man whom God afflicts.” This idea is certainly not an easy pill to swallow for the suffering individual, but, from an objective point of view we can understand how the rebuke itself is a blessing, like a father who says, “I love this defiant child so much, therefore I must scold him for his disobedience.”

In this way, Moses’ gentle, loving and compassionate rebuke of the Jewish people in the book of Deuteronomy is actually a blessing in disguise.

From Rabbi Ginsburgh’s class 15th Av 5772

In the past, viagra the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, ambulance we lost that privilege and twice the Temple was destroyed, sickness both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call His own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

In the past, there salve the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, advice we lost that privilege and twice the Temple was destroyed, both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call his own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

In the past, sale the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, troche we lost that privilege and twice the Temple was destroyed, both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call his own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

In the past, patient
malady the Jewish people had the privilege of hosting God’s Presence in the Temple in Jerusalem. Unfortunately, buy
we lost that privilege and twice the Temple was destroyed, both times on Tisha B’av—the ninth day of the Hebrew month of Av—a day considered the low point of the Hebrew calendar. The Shabbat that follows the ninth of Av is known as the Shabbat of Comfort (??????? ???????), when God consoles us with the words, “Be comforted, be comforted, My people.” And, the fifteenth of Av, just six days later, is one of the two most joyous days of the year. How can we be expected to make such a quick rebound from the lowest point of the year to one of its most joyful days in such a short span of time?

To understand the paradox of mourning and joy, we need a Chassidic story…

The Seer of Lublin’s new student

When Rebbe Moshe Teitelbaum became acquainted with the Chassidic lifestyle, he found it difficult to understand how Chassidim could always be so joyful even though there is an explicit law in the Shulchan Aruch that states that every God-fearing Jew should always mourn over the destruction of the Temple. Rebbe Moshe decided to put his question to the Seer of Lublin, who was renowned for his ability to see far and deep into the depths of an individual’s heart and into his future. Rebbe Moshe turned to God in prayer before he set out on his journey to the Seer and requested that when he arrived at the Seer’s residence, the tzadik would answer his query. As soon as Rebbe Moshe entered the Seer’s room, before he had said a word, the Seer asked him, “Why are you looking so glum today? True, the Shulchan Aruch states that a God-fearing Jew should express sorrow… but the Chovot Halevavot states, ‘Joy is on my face and mourning within me.’ Believe me, continued the Seer, I also say the Midnight Lament (??????? ??????) weeping in grief. Nonetheless, I do so with joy. This is the way we were taught by our holy Rebbe, Reb Shmelkee of Nikolsburg, from the parable about a king who was taken captive in a distant land and went to visit one of his loyal friends. When his friend saw the king in captivity, he wept uncontrollably, nonetheless, he still rejoiced in having the king reside with him. The moral is clear, that we too should rejoice that the Divine Presence dwells with us in exile.”

When we look at this parable from the Almighty’s point of view, we discover a profound truth, He too is in great sorrow for descending into the captivity of exile, nonetheless, when He sees that the Jewish people are loyal to His ways and are happy to host His presence, He too rejoices with us. Where exactly is it that we host God’s Presence after the Temple’s destruction? In our hearts! The sages explain that from the day the Temple was destroyed, the Almighty has only the four halachic cubits defining each individual’s space to call his own. The private space of every Jew can, in a way, host the Divine Presence as the Temple did.

So, both God and the Jewish people are happy on the outside even as they weep within the depths of their hearts. This is one of the deep secrets of the Zohar, which teaches us that, “Weeping should be marked on one side of the heart and joy marked on the other.” When we reveal our joy, the weeping and sadness are hidden within us but at moments of deep sorrow, like on Tisha B’av and during the Midnight Lament, our sorrow becomes apparent. But, even at that moment, when we weep uncontrollably over the destruction, there is joy hidden on the other side of our heart, joy in that the King of Kings dwells with us in our sorrow.

Tishah B’av has passed, more about and we have now entered the seven weeks of consolation, healing seven weeks in which God is viewed as comforting us for our losses, buy information pills both on the personal and the collective levels. People have different reactions and different ways to relate with calamity. Following the Torah’s inner dimension, we can identify four such ways, which in turn correspond to the four letters of God’s essential Name, Havayah (yud, hei, vav, and hei). We will consider them in reverse order (from the final hei, to the vav, to the higher hei, to the yud). Contemplating these will also give us deeper insight into the suffering that the Jewish people have endured throughout their history, up to and even including the Holocaust.

The first way that some people relate to suffering is with anger towards God. They look at what has happened and are angry at God whom they see as responsible for what has transpired. Their anger causes them to turn away from Him and His Torah, claiming that, “God has left the earth.” Although this unfortunate reaction cannot be condoned, their anger, misdirected as it is, actually attests to their ultimate belief that God is essentially only good. This is a very high belief in and of itself, and if they are able to see beyond their anger and return to God, they actually have the potential to reach the highest level of Divine service. The initial anger, together with the eventual return and elevation associated with this reaction, is represented with the final hei in God’s essential Name, Havayah.

Another way some people relate to a calamity is by seeing it as punishment for their sins. Maimonides writes that following every disaster that, God forbid, befalls us, we should take personal account of our sins. Relating to calamities in this manner provides an illustration of God’s rebuke, “If you treat Me happenstance, I too, will treat you happenstance.” What this rebuke actually says is that God will (at least seem to) treat us “measure for measure,” punishing us in return for our sins. But, actually, this approach attests to what is called “small-mindedness” or an immature view of our relationship with God, because it has us believe that God is just running an accounting service and for every misdemeanor He immediately strikes back. This indeed represents God’s “small countenance,” which the letter vav in His essential Name refers to.

The next level is to see how even within the harsh judgments that God sends our way there is still so much compassion. This aspect can be clearly perceived when we contemplate the abundance of amazing stories of people who were saved, often miraculously, from pending disaster. Considering the period surrounding the Temple’s destruction, the very fact that there the Jewish people were not completely wiped-out testifies to God’s mercy (He took out His fury, as it were, on the physical building that was the Temple, but spared the lives of many, allowing the people to survive). Similarly, during the Holocaust, the Nazis’ plans to destroy the Jewish population of the Holy Land, God forbid, did not progress and the Jews in the Land of Israel were spared. Even though God’s wrath spread like wildfire, nonetheless, we are still alive and breathing. Even within the devastating harsh judgments, we rejoice over God’s compassion, associated with the motherly womb (?????), the Hebrew word for which is cognate with “compassion” (????????). The mother figure corresponds to the first hei of God’s essential Name, Havayah.

The fourth and highest level (corresponding to the yud of Havayah) is to understand that God sends us woes in order to bring us to a higher level of consciousness. To better understand what it means that God seems to be absent for our own benefit, Rebbe Hillel of Paritsch offers an insightful parable involving a Rabbi and his beloved student. In the course of teaching his student Torah, the Rabbi suddenly falls silent. From the student’s point of view, it appears that his teacher is angry with him because of something he did wrong. The student’s point of view is reinforced when suddenly his teacher walks out of the room and does not return. However, Rebbe Hillel explains that the truth is that the teacher is not angry with his student but is preoccupied with a sudden spark of new insight he has received. Since the nature of such sparks of insight is to fade away back into the super-conscious and disappear altogether if they are not captured immediately and meditated upon, the teacher is forced to ignore his student for a time, forsake the current lesson, all in order to capture the insight. Actually, the Rabbi has his student in mind when doing so, since his ultimate intent is to pass the new teaching on to his beloved student. God too has acted in this way, says Rebbe Hillel. In those times when He seems to be absent from our lives, in truth, He is actually preparing a new light for us to enjoy.

From Rabbi Ginsburgh's class, 11th Av 5773

Tishah B’av has passed, abortion and we have now entered the seven weeks of consolation, purchase seven weeks in which God is viewed as comforting us for our losses, both on the personal and the collective levels. People have different reactions and different ways to relate with calamity. Following the Torah’s inner dimension, we can identify four such ways, which in turn correspond to the four letters of God’s essential Name, Havayah (yud, hei, vav, and hei). We will consider them in reverse order (from the final hei, to the vav, to the higher hei, to the yud). Contemplating these will also give us deeper insight into the suffering that the Jewish people have endured throughout their history, up to and even including the Holocaust.

The first way that some people relate to suffering is with anger towards God. They look at what has happened and are angry at God whom they see as responsible for what has transpired. Their anger causes them to turn away from Him and His Torah, claiming that, “God has left the earth.” Although this unfortunate reaction cannot be condoned, their anger, misdirected as it is, actually attests to their ultimate belief that God is essentially only good. This is a very high belief in and of itself, and if they are able to see beyond their anger and return to God, they actually have the potential to reach the highest level of Divine service. The initial anger, together with the eventual return and elevation associated with this reaction, is represented with the final hei in God’s essential Name, Havayah.

Another way some people relate to a calamity is by seeing it as punishment for their sins. Maimonides writes that following every disaster that, God forbid, befalls us, we should take personal account of our sins. Relating to calamities in this manner provides an illustration of God’s rebuke, “If you treat Me happenstance, I too, will treat you happenstance.” What this rebuke actually says is that God will (at least seem to) treat us “measure for measure,” punishing us in return for our sins. But, actually, this approach attests to what is called “small-mindedness” or an immature view of our relationship with God, because it has us believe that God is just running an accounting service and for every misdemeanor He immediately strikes back. This indeed represents God’s “small countenance,” which the letter vav in His essential Name refers to.

The next level is to see how even within the harsh judgments that God sends our way there is still so much compassion. This aspect can be clearly perceived when we contemplate the abundance of amazing stories of people who were saved, often miraculously, from pending disaster. Considering the period surrounding the Temple’s destruction, the very fact that there the Jewish people were not completely wiped-out testifies to God’s mercy (He took out His fury, as it were, on the physical building that was the Temple, but spared the lives of many, allowing the people to survive). Similarly, during the Holocaust, the Nazis’ plans to destroy the Jewish population of the Holy Land, God forbid, did not progress and the Jews in the Land of Israel were spared. Even though God’s wrath spread like wildfire, nonetheless, we are still alive and breathing. Even within the devastating harsh judgments, we rejoice over God’s compassion, associated with the motherly womb (?????), the Hebrew word for which is cognate with “compassion” (????????). The mother figure corresponds to the first hei of God’s essential Name, Havayah.

The fourth and highest level (corresponding to the yud of Havayah) is to understand that God sends us woes in order to bring us to a higher level of consciousness. To better understand what it means that God seems to be absent for our own benefit, Rebbe Hillel of Paritsch offers an insightful parable involving a Rabbi and his beloved student. In the course of teaching his student Torah, the Rabbi suddenly falls silent. From the student’s point of view, it appears that his teacher is angry with him because of something he did wrong. The student’s point of view is reinforced when suddenly his teacher walks out of the room and does not return. However, Rebbe Hillel explains that the truth is that the teacher is not angry with his student but is preoccupied with a sudden spark of new insight he has received. Since the nature of such sparks of insight is to fade away back into the super-conscious and disappear altogether if they are not captured immediately and meditated upon, the teacher is forced to ignore his student for a time, forsake the current lesson, all in order to capture the insight. Actually, the Rabbi has his student in mind when doing so, since his ultimate intent is to pass the new teaching on to his beloved student. God too has acted in this way, says Rebbe Hillel. In those times when He seems to be absent from our lives, in truth, He is actually preparing a new light for us to enjoy.

From Rabbi Ginsburgh's class, 11th Av 5773

…Now we said that consolation, this web ???? also means to change one’s mind. In one verse it says that God doesn’t change His mind, web “the Eternity of Israel does not deceive and does not change his mind for He is not a man to change His mind” (????? ????? ?????????? ??? ????????? ????? ????????, ???? ??? ????? ???? ??????????.).

 But, like we quoted before from the sages that the Almighty intended to create the world one way with a measure of judgment, but then changed His mind and created it with a measure of compassion. So which is it?

 Apparently it’s both. If there are an infinite number of ascents and each ascent involves a reversal of understanding, my whole conceptual scheme reverses from moment to moment. But for the Almighty, both dynamics exist in the present moment, without any dependency on time. Therefore we can say that God is both non-changing and changing all the time. What is non-changing is that in every split second, there is new light, new understanding. At first He created the world with the measure of judgment, then He added the measure of compassion (which He made then proceed judgment, as it says, “On the day that Havayah (the Name of compassion) Elokim (the Name of judgment) created earth and heavens” (??????? ??????? ???' ???? ??? ????? ??????????).

 Now after all this, let’s connect this all with a popular topic in psychology. In English it’s called a mindset, or ??????? ????????? in Hebrew. Modern idioms in Hebrew are usually translations from English. The most well-known figure in this area today is a professor from Stanford by the name of Carol Dweck. Because consolation is about changing one’s mind, one’s mindset, one’s conceptual scheme, we’ll explain what is said about this in the world, and how to understand this based on the Torah.

 Game Theory and Politics

One example, related to the concept of mindsets, and presented before Dweck’s theory, comes from Robert Auhmann, an Israeli professor, who won a Nobel Prize in economics for game theory. We earlier mentioned the idea of the Cold War (between the US and the USSR). Just as every individual possesses his personal mindset, so is there a collective mindset, like the mindset that ruled during the Cold War. The collective mindset is usually very difficult to change. Sometimes, a mindset has some benefit. At the time, there was a mindset that since each of the superpowers had the power to destroy the world a few times over, they would not attack one another. This was of course beneficial, because it kept the world peaceful without nuclear war. This is a good example of how to introduce the concept of a mindset. One important area in game theory is mindsets vis-à-vis politics.

 Normally, every person is beset by a particular mindset, or a fixation that they find hard to change. With regard to a collective mindset, the mind of each individual is meant to agree with this mindset, which is like putting the individual into a straightjacket. Our problem is how to change, how do we move our mindset so that we can bring the Mashiach? It seems that it is almost impossible to move the current mindset of the Jewish people. So again, the first area where mindsets are useful is in understanding politics.

 And it is also useful in looking at a ruling party. And here there is something new. If a ruling party is not flexible at all, unable to change its own platform even a little, at least from time to time, it cannot sustain its power. Meaning that every successful party is sustained by its inner criticism, it is always changing its mind. As much as this seems contradictory, there comes a time when one tires of a certain mindset. So this is an important point that a party has to have flexibility within its platform. The country that demonstrates this best is the US, where neither of the two parties can hold power for a long time, because the two parties are inflexible in what they believe. And that is why the public changes the ruling party from one to the other every so many terms.

 Fighting Terror

 A second area in which mindset is applicable and useful, is in relation to the fight against terror. This is something very relevant to us here in the land of Israel. Warfare in general has to use a flexible mindset. You have to change the way you fight all the time, especially when fighting terror. Even your policies and standards of morals have to be flexible. Among other things, here at the Torat Hanefesh School of Psychology, we want to develop a picture of what a state run according to the Torah would be like, and what kind of war morals it would hold by.

As said, it’s important that these morals be flexible. This is difficult for someone who is connected to Jewish law to fathom, because Jewish law is seemingly unchanging. But, to be successful, you have to understand God’s sense of consolation, of changing His mind, from time to time. You have to see how He Himself ‘plays’ with the rules of the game all the time.

Mindsets in Psychology

Now all this was just an introduction to how this all is reflected in relation to the psyche. In psychology there are two types of individuals considered. One type is called a “fixed mindset” person, and the second is called a “growth mindset” person. The fixed mindset type is static, and the growth mindset is changing and dynamic. The main point (which is very popular in the world today) is that children should be educated to have a growth mindset, rather than a fixed mindset. There are many sayings from the sages that were said to foster a growth mindset, but one in particular is ????????? ????? ????????? ??? ?????????, etc...

If someone says, “I have worked hard, and I have not been successful,” don’t believe him. If someone says, “I have not worked hard and I have been successful,” don’t believe him. If someone says, “I have worked hard and I have been successful,” believe him! (Talmud, Megillah, 6b))

This is the essence of all growth mindsets. Now the idea is that there is a type of person who thinks that all his success in life has some kind of mystical reason behind it. An example of this in pop culture used to be “the Secret.” Dweck’s growth-mindset system is already better.

Now the fixed-mindset type thinks that all success depends on whatever talents, whatever genes I was born with. It is all predetermined in this sense. The growth mindset type feels that all success depends on hard work (????????). If you work hard, you’ll be successful. If you don’t work hard, you won’t be successful. If you toil, you will find, if you don’t toil you won’t find; if you find and you didn’t toil, also don’t believe it. Only if you’ve toiled, can you believe that you’ve found (success). Especially in Chassidut Chabad, this is called working with one’s own strength. Not to trust in what is given to you from the outside (given to you as a present).

A related saying in Pirkei Avot (Ethics of the Fathers) is, ??? ???? ????? ???, ??? ???. ???????????? ?????????, ??? ?????, “If I am not for myself, who will be for me. But, If I trust only in myself (meaning: I trust in what I have been given from birth, my innate qualities), then what am I?” You have to work hard, regardless of what you have been given. Again, what is the example with regard to educating a child? A child was successful with something. The mother says, “Oh Wonderful. You are so wise and smart.” This is a cue (it is a subconscious trigger) that the mother is giving the child. In the subconscious, what this creates is a fixed mindset that success depends on how he is, not on how hard he worked. The wise parent says, “Wonderful, you must have worked very hard to achieve this success.” This is a subconscious cue for growth mindset that everything depends on your toil.

Implementing Both Fixed and Growth Mindsets

When the Alter Rebbe appointed his son, the Mittler Rebbe to teach the young chassidim, the Mittler Rebbe had very stringent demands. And the moment they didn’t achieve, there was disappointment all around. One time, one of the young chassidim said to the Mittler Rebbe: “Do you think that we are all the children of you father (that we can achieve your level)?” This statement really moved the Mittler Rebbe.

Later, the Alter Rebbe then told this young chassid, thank you for educating my son, for teaching him how to be a chassid. Growth mindset is free will, while fixed mindset is determinism, but there are indeed things that are determined. There are certain innate traits that we have. So the balance is needed, even though (as the theory states) the main point of education should be to teach about growth, also the other side is needed as well.

Rebbe Nachman of Breslov too nurtured growth mindset consciousness in his chassidim. He said to them, “You should all try to be like me.” Don’t say that I’m a tzadik, what kind of a soul I must have. You have to try as hard as you can to reach the same level. The nature of a Jew is to be, “a mover among those who are standing.” One who has a fixed mindset, is afraid of failure. But, someone who has a growth mindset is not. He knows that a tzadik falls seven times and gets up. He knows that failure is part of the toil in this world. This is a very important point. As Jews we are meant to move, walk, among those who stand.

Primordial Kings from the World of Chaos

All the Primordial kings died because they had no flexibility and no growth. Growth is a mindset, and one also has to have the flexibility needed to move between a fixed mindset and a growth mindset.

Now there were seven kings that perished and one that did not: Hadar.1 The seven died because they were with a political mindset that could not change. As we explained before such a mindset cannot persist. So what was special about Hadar? Hadar means “to return,” which means he changed his mind (????? ?????, in Aramaic). But, if he didn’t die it also means that he saw judgments differently (he saw death differently). His wife’s name is mentioned (the others are not): Meheitavel, ????????????, which means that without a wife you are always in a fixed mindset. For a growth mindset, all the more so to be flexible between the two mindsets, you need a wife who tells you: “You can be better.” That is the meaning of Meheitavel. You might be ok now, but you definitely can be better. She is called the “daughter of Matred” (???? ???????). She was always spinning his head around (the meaning of Matred is “giving you a hard time”). And she’s also called ???? ??? ?????, the daughter of golden waters. Water is always moving. You have to be able to change your mind, you have to be alive; and the sign of being alive is always being on the move. This is the golden property of life.

From Rabbi Ginsburgh’s class 11th Av 5773



1          Bereisheet 36:39

[The following is an excerpt from an edited transcript]

…Now we said that consolation, sales ???????  also means to change one’s mind. In one verse it says that God doesn’t change His mind, “the Eternity of Israel does not deceive and does not change His mind for He is not a man to change His mind” (????? ????? ?????????? ??? ????????? ????? ????????, ???? ??? ????? ???? ??????????).

But, like we quoted before from the sages that the Almighty intended to create the world one way with a measure of judgment, but then changed His mind and created it with a measure of compassion. So which is it?

Apparently it’s both. If there are an infinite number of ascents and each ascent involves a reversal of understanding, my whole conceptual scheme reverses from moment to moment. But for the Almighty, both dynamics exist in the present moment, without any dependency on time. Therefore we can say that God is both non-changing and changing all the time. What is non-changing is that in every split second, there is new light, new understanding. At first He created the world with the measure of judgment, then He added the measure of compassion (which He made then precede judgment, as it says, “On the day that Havayah (the Name of Compassion) Elokim (the Name of Judgment) created earth and heavens” (??????? ??????? ???' ????????? ????? ??????????).

Now after all this, let’s connect this all with a popular topic in psychology. In English it’s called a mindset, or ??????? ????????? in Hebrew. Modern idioms in Hebrew are usually translations from English. The most well-known figure in this area today is a professor from Stanford by the name of Carol Dweck. Because consolation is about changing one’s mind, one’s mindset, one’s conceptual scheme, we’ll explain what is said about this in the world, and how to understand this based on the Torah.

Game Theory and Politics

One example, related to the concept of mindsets, and presented before Dweck’s theory, comes from Robert Auhmann, an Israeli professor, who won a Nobel Prize in economics for game theory. We earlier mentioned the idea of the Cold War (between the US and the USSR). Just as every individual possesses his personal mindset, so is there a collective mindset, like the mindset that ruled during the Cold War. The collective mindset is usually very difficult to change. Sometimes, a mindset has some benefit. At the time, there was a mindset that since each of the superpowers had the power to destroy the world a few times over, they would not attack one another. This was of course beneficial, because it kept the world peaceful without nuclear war. This is a good example of how to introduce the concept of a mindset. One important area in game theory is mindsets vis-à-vis politics.

Normally, every person is beset by a particular mindset, or a fixation that they find hard to change. With regard to a collective mindset, the mind of each individual is meant to agree with this mindset, which is like putting the individual into a straightjacket. Our problem is how to change, how do we move our mindset so that we can bring the Mashiach? It seems that it is almost impossible to move the current mindset of the Jewish people. So again, the first area where mindsets are useful is in understanding politics.

And it is also useful in looking at a ruling party. And here there is something new. If a ruling party is not flexible at all, unable to change its own platform even a little, at least from time to time, it cannot sustain its power. Meaning that every successful party is sustained by its inner criticism, it is always changing its mind. As much as this seems contradictory, there comes a time when one tires of a certain mindset. So this is an important point that a party has to have flexibility within its platform. The country that demonstrates this best is the US, where neither of the two parties can hold power for a long time, because the two parties are inflexible in what they believe. And that is why the public changes the ruling party from one to the other every so many terms.

Fighting Terrorism

A second area in which mindset is applicable and useful, is in relation to the fight against terrorism. This is something very relevant to us here in the land of Israel. Warfare in general has to use a flexible mindset. You have to change the way you fight all the time, especially when fighting terrorism. Even your policies and standards of morals have to be flexible. Among other things, here at the Torat Hanefesh School of Psychology, we want to develop a picture of what a state run according to the Torah would be like, and what kind of war morals it would hold by.

As said, it’s important that these morals be flexible. This is difficult for someone who is connected to Jewish law to fathom, because Jewish law is seemingly unchanging. But, to be successful, you have to understand God’s sense of consolation, of changing His mind, from time to time. You have to see how He Himself ‘plays’ with the rules of the game all the time.

Mindsets in Psychology

Now all this was just an introduction to how this all is reflected in relation to the psyche. In psychology there are two types of individuals considered. One type is called a “fixed mindset” person, and the second is called a “growth mindset” person. The fixed mindset type is static, and the growth mindset is changing and dynamic. The main point (which is very popular in the world today) is that children should be educated to have a growth mindset, rather than a fixed mindset. There are many sayings from the sages that were said to foster a growth mindset, but one in particular is ????????? ????? ????????? ??? ?????????, etc...

If someone says, “I have worked hard, and I have not been successful,” don’t believe him. If someone says, “I have not worked hard and I have been successful,” don’t believe him. If someone says, “I have worked hard and I have been successful,” believe him![1]

This is the essence of all growth mindsets. Now the idea is that there is a type of person who thinks that all his success in life has some kind of mystical reason behind it. An example of this in pop culture used to be “The Secret.” Dweck’s growth-mindset system is already better.

Now the fixed-mindset type thinks that all success depends on whatever talents, whatever genes I was born with. It is all predetermined in this sense. The growth mindset type feels that all success depends on hard work (????????). If you work hard, you’ll be successful. If you don’t work hard, you won’t be successful. If you toil, you will find, if you don’t toil you won’t find; if you find and you didn’t toil, also don’t believe it. Only if you’ve toiled, can you believe that you’ve found (success). Especially in Chassidut Chabad, this is called working with one’s own strength. Not to trust in what is given to you from the outside (given to you as a present).

A related saying in Pirkei Avot (Ethics of the Fathers) is, ??? ???? ????? ???, ??? ???. ???????????? ?????????, ??? ?????, “If I am not for myself, who will be for me. But, If I trust only in myself (meaning: I trust in what I have been given from birth, my innate qualities), then what am I?” You have to work hard, regardless of what you have been given. Again, what is the example with regard to educating a child? A child was successful with something. The mother says, “Oh Wonderful. You are so wise and smart.” This is a cue (it is a subconscious trigger) that the mother is giving the child. In the subconscious, what this creates is a fixed mindset that success depends on how he is, not on how hard he worked. The wise parent says, “Wonderful, you must have worked very hard to achieve this success.” This is a subconscious cue for growth mindset that everything depends on your toil.

Implementing Both Fixed and Growth Mindsets

When the Alter Rebbe appointed his son, the Mittler Rebbe to teach the young chassidim, the Mittler Rebbe had very stringent demands. And the moment they didn’t achieve, there was disappointment all around. One time, one of the young chassidim said to the Mittler Rebbe: “Do you think that we are all the children of you father (that we can achieve your level)?” This statement really moved the Mittler Rebbe.

Later, the Alter Rebbe then told this young chassid, thank you for educating my son, for teaching him how to be a chassid.

Growth mindset is free will, while fixed mindset is determinism, but there are indeed things that are determined. There are certain innate traits that we have. So the balance is needed, even though (as the theory states) the main point of education should be to teach about growth, also the other side is needed as well.

Rebbe Nachman of Breslov too nurtured growth mindset consciousness in his chassidim. He said to them, “You should all try to be like me.” Don’t say that I’m a tzadik, what kind of a soul I must have. You have to try as hard as you can to reach the same level. The nature of a Jew is to be, “a mover among those who are standing.” One who has a fixed mindset, is afraid of failure. But, someone who has a growth mindset is not. He knows that a tzadik falls seven times and gets up. He knows that failure is part of the toil in this world. This is a very important point. As Jews we are meant to move, walk, among those who stand.

Primordial Kings from the World of Chaos

All the Primordial kings died because they had no flexibility and no growth. Growth is a mindset, and one also has to have the flexibility needed to move between a fixed mindset and a growth mindset.

Now there were seven kings that perished and one that did not: Hadar.[2] The seven died because they were with a political mindset that could not change. As we explained before such a mindset cannot persist. So what was special about Hadar? Hadar means “to return,” which means he changed his mind (????? ?????, in Aramaic). But, if he didn’t die it also means that he saw judgments differently (he saw death differently). His wife’s name is mentioned (the others are not): Meheitavel, ????????????, which means that without a wife you are always in a fixed mindset. For a growth mindset, all the more so to be flexible between the two mindsets, you need a wife who tells you: “You can be better.” That is the meaning of Meheitavel. You might be ok now, but you definitely can be better. She is called the “daughter of Matred” (???? ???????). She was always spinning his head around (the meaning of Matred is “giving you a hard time”). And she’s also called ???? ??? ?????, the daughter of golden waters. Water is always moving. You have to be able to change your mind, you have to be alive; and the sign of being alive is always being on the move. This is the golden property of life.

From Rabbi Ginsburgh’s class for the Torat Hanefesh school of Jewish Psychology,

11th Av 5773, Har Hatzofim, Jerusalem


[1] Megillah 6b.

[2] Genesis 36:39.

 

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