We dedicate our learning today for all who need quick refuah, parnassah- successful livelihood and ‘Yiddishe nachas’. May Hashem answer all our prayers l’tovah! May we all come closer to Hashem b’ahavah ub’simcha. Amen.
We humbly ask everyone- please continue to daven for the unity of Am Yisrael and Eretz Yisrael.
We pray that this month of Nissan - be a month of joy and unity and great miracles for all of Israel and may we be blessed with the ultimate redemption, bimheira b'yameinu. In these insane times, May we all return to the holy sanity of the Torah Amen.
Classes will resume next Tues Evening April 25th (Rosh chodesh Iyar). We look forward to learning with you!
▪ The Returning Of The Shechinah ▪ Moshe and Aharon ▪ Spiritual Remedies for a Spiritually Blocked Heart ▪ The Death of Nadav and Avihu ▪ Ratzo v'Shav: Inspiration And Implementation ▪ Bringing Hashem's Divine Light Into This World
The Returning Of The Shechinah
This week in Parshas Shemini, the eighth, we read:
1. Va'yehi bayom ha'shmini...And it was on the eighth day, that Moshe called unto Aharon and his sons and the Elders of Israel. 2. He said to Aharon, "Take, for yourself, a young calf, for a sin-offering and a ram for a burnt-offering, unblemished ones, and bring them before Hashem. 3. To B'nai Yisrael you shall speak saying, take a he-goat, for a sin offering, and a calf and a lamb, both one year old, unblemished for a burnt offering. 4. And an ox and a ram for a peace-offering to sacrifice before Hashem and a meal-offering mixed with oil, FOR TODAY HASHEM WILL APPEAR TO YOU" (Lev. 9:1-4)
On this 'eighth day', which was Rosh Chodesh Nissan, almost one full year since leaving Mitzrayim, Moshe Rabbeinu called on his brother Aharon the High Priest and his sons to come forward and offer their first ever sacrifices as Kohanim, in the Mishkan. The first of Aharon's personal Korbanot was to be a 'sin offering', indicating Hashem's atonement for the sin of the golden calf. The second 'Korban', the burnt offering was an "Olah". It was on this eighth day that Shechinah would finally return to dwell amongst us in the Mishkan that we had built.
The "eighth day": Rashi explains that this was the 8th day, which followed the 'seven days of investiture' of Aharon and his sons, as Kohanim-priests. (See Vayikra 8, especially 33-36) During the previous seven days Moshe Rabbeinu inaugurated and consecrated the Mishkan and performed all the services himself; he erected the Mishkan - the sanctuary each day, and he brought the sacrifices.
After having been enrobed in their priestly garments and anointed by Moshe Rabbeinu, they then 'sat' in the Ohel Mo'ed -the Tent of Meeting, [in meditation] for the entire seven days; they were not allowed to leave the tent, as they were being 'in-vested' or 'filled' [with Hashem's light and holiness] by Hashem, in preparation for taking on their roles as Kohanim-priests. The priestly garments were their outer vestments, and now they were receiving their inner vestments. On the 'eighth day', which was the 1st of Nissan, Aharon and his sons began to fulfill their roles as Kohanim.
"The Eighth Day"
The Kli Yakar asks an interesting question: Why does the Torah call this day "the eighth day''? Is it correct to imply that this day was a continuation of the previous seven days? It would seem that the 'seven days of investiture' and consecration, were a unit unto themselves, and once completed a new phase began. The Lubavitcher Rebbe zt"l amplifies the question; the seven days and the number seven, represent this world and the work of man in this world, whereas the eighth day and the number eight represent that which is higher than this world. That being so, why is this day "the eighth day?"
The Rebbe explains that while it is true that man is terribly finite, and the distance between the finite and the infinite is always infinite, nevertheless, when we do all that we can in the seven days of this finite world, Hashem then brings the infinite 'eighth' day, to us. Thus even though it is much higher, the 'eighth day' is nevertheless linked to the previous seven. Hashem's great gift to us is that He provides us with the mitzvot to bridge between our finite world and Hashem's infinite world.
It Was A Joyous Day
In the Mechilta we learn: "And it was on the eighth day," on this day there was joy before Hashem in the heavenly spheres, like the joy that was present on the day that the heavens and earth were created. The Sfas Emes explains that this was so because the B'nai Yisrael drew down a new pathway to Hashem through the Tshuvah that they had done. [In a sense] it was not fitting for us to have made the golden calf. The transgression came about [and we were still responsible for it] so that we should prepare the pathway of Tshuvah. Now that the Mishkan was completed and was consecrated there was great joy in heaven before Hashem, for today Hashem glory would be revealed among the people.
Related to the above, I once heard that a student of the Ropshitzer Rebbe asked, "Rebbe, the rabbis teach us that before we do something, it is announced in heaven that 'so and so is about to do such and such'. Now I can understand such a heavenly announcement before one does a mitzvah, but why would they make such an announcement before one does a transgression?" The Ropshitzer Rebbe replied, that in heaven they don't announce that so and so is about to do a transgression, rather they announce that so and so is about to make a new pathway to return to Hashem.
The Tzaddik And The Baal Tshuvah
Interesting! During the first seven days when Moshe Rabbeinu, the complete tzaddik, did all the services and sacrificed the korbanot, the Shechinah did not yet return to dwell among the people. The Midrash tells us that the people approached Moshe Rabbeinu, very much embarrassed, wondering why, after all the work they had done to construct the Mishkan, did the Shechinah not return to dwell amongst them? Was there a flaw in their work? Had they not done it with the proper intentions? Why was Hashem still rejecting them?
Moshe Rabbeinu told them, that the service of his brother Aharon HaKohen, the 'baal tshuvah', was greater than his service, and that as soon as he will do his service in the Mishkan the Shechinah will return. But this too requires further explanation! In what way was Aharon's service greater than Moshe's? And why was the tzaddik, Moshe Rabbeinu, not able to bring the Shechinah back through the services that he had performed? And one further question: as we shall soon see, Aharon too was not successful on his own in bringing down the Shechinah! It was only after Moshe and Aharon would return to the tent to pray together, that the Shechinah finally returned. We need to understand this.
As we read the parsha carefully and we find that, 'Bayom ha'shmini', on the eighth day", after Moshe Rabbeinu had already instructed Aharon about the sacrifices that he was to offer on his behalf and on behalf of the nation, he tells him again, "krav el hamizbei'ach, approach the altar and offer your korbanot." It was as if Moshe has to push Aharon into doing the service. Why was this necessary?
The Midrash tells us that Aharon was ashamed to approach the altar for he saw the image of the golden calf [his sin] on the altar. This broke his heart and he was filled with shame before Hashem. How can he, who made the golden calf, bring a sacrifice upon the altar? There right in front of him is his sin; there right before his eyes it is mocking him! How dare I approach the altar? How can the baal tshuvah ever come close to Hashem again?
So Moshe tells him, The commentaries understand these words of Moshe Rabbeinu as saying, "yes your heart is broken and precisely because it is so broken, [more so than everyone else's] because you feel so much shame and fear before Hashem, you are chosen to be the High Priest. You are the one who is opening the pathway for all Baalei tshuvah to come back to Hashem with love. You are the one to bring the people to Hashem."
The Sfas Emes [Shmini 5658] interprets Moshe Rabbeinu's statement "lama attah bosh? l'kach nivcharta!- why are you ashamed? that is why you were chosen!" in a more literal manner. He says that the ultimate purpose of being chosen is to merit a deep sense of embarrassment [humility], as it says when we received the Torah, "So that His fear shall be upon your faces, so that you will not transgress!" The Rabbis equate this fear of Hashem with "boshet"- embarrassment and humility. Such embarrassment and humility comes from being deeply aware that you are in the presence of Hashem. The Rabbis further say that a lack of such shame indicates that this person's ancestors were not present at Mt. Sinai when the Torah was given! Thus we understand that being brought close at Mt. Sinai is for the merit of acquiring the attribute of "boshet"- embarrassment and humility.
In Pirkei Avot, Hillel says "Be a student of Aharon, who loved the people and brought them close to the Torah." The Sfas Emes explains this as follows; Aharon haKohen's love for each person was great, even for those who were always transgressing. As they would come to be close with him, they would on their own begin to feel a sense of shame and this would cause them to do tshuvah and come close to the Torah.
Measure for measure, Hashem did the same for Aharon HaKohen. Because Aharon HaKohen brought the people close to Hashem and His Torah, therefore Hashem brought him even closer to Himself and chose him to be the Kohen Gadol- the High Priest. Now this caused Aharon to feel great embarrassment – this, explains the Sfas Emes, is the ultimate 'shleimus'- completeness in the service of Hashem.
It is with such a sense of shame and humility that one can approach every mitzvah. The Sfas Emes defines "boshet" as the humility that comes over you when you honestly think about, "How could a clump of dust possibly do the will of the Creator blessed be His Name?" It is with such humility that you can actually do His will!
And so too after you have done the mitzvah- if it was done b'shleimus- in a manner that is complete, whole and true, then an even deeper sense of humility comes over you!!!
And so, says the Sfas Emes both interpretations are true. Because Aharon felt shame therefore he was chosen, and having been chosen as Kohen Gadol, the attribute of "boshet" was affixed within him even more deeply.
Moshe and Aharon
Then Aharon HaKohen, the master of the broken heart approached the altar and offered the sacrifices. Then he stepped down from the altar and concluded his service by blessing the B'nai Yisrael with the threefold priestly blessings:
"May Hashem bless you and protect you. May Hashem shine His countenance unto you and grant you charm. May Hashem lift His face unto you and give you Shalom"
But still the Shechinah did not return! Aharon haKohen, the High Priest, was totally filled with shame. He is certain that it is because of his shortcomings, because of his sins, that Hashem is still angry with him; that is why the Shechinah has not returned! He turns to his brother Moshe imploringly, 'why did you put me to shame by insisting that I do the services?
Then, "Moshe and Aharon went into the Tent of Meeting [to pray to Hashem] and [then] they came out and blessed the people, and the glory of Hashem appeared to the entire people. (9:23)
Rashi teaches that they blessed the people with the blessing: "May the pleasantness of Hashem our G-d be upon us; establish for us the work of our hands, establish the work of our hands.” (Psalm 90.) And then the Shechinah finally returned to the people: "A fire came forth from before Hashem and consumed what was on the altar; the burnt-offering and the fats. All the people saw and they raised their voices in uttered praise and they fell on their faces." (Vayikra 9:24)
In Psalm 99 we read: "Moshe and Aharon, among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them. He would speak to them from a pillar of cloud."
Moshe Rabbeinu, the 'tzaddik' who did not have any part in the sin of the golden calf, was not able to bring down the Shechinah by himself. Neither was Aharon HaKohen the broken hearted 'baal tshuvah', able to do it by himself. It was only when they finally went in to pray together that the Shechinah finally returned. Like Yehudah and Yosef, the baal tshuvah needs the tzaddik and the tzaddik needs the baal tshuvah. Indeed the service of the baal tshuvah m'ahavah – the one, who returns to Hashem out of love for Him, reaches higher than the service of the tzaddik!
Spiritual Remedies for a Spiritually Blocked Heart
Kol haneshamah tehallel Kah Hallelu-Kah! We learn in Midrash Rabbah "for every single breath, praise Him, praise Hashem for every single breath"
Reb Levi Yitzchak of Berditchev zt"l zy"a taught that it is the nature of the Neshamah that it constantly desires to leave the body and return to its home. But Hashem in His great compassion watches over us and is compassionate with us and does not let the Neshamah leave from the body.
When a person meditates on this and constantly bears to mind that with each new breath Hashem is giving us new life, he will be passionately aroused to serve the Creator, hakadosh Baruch Hu. We are excited by and with the new.
Refreshed with each new breath the holy inner flame rises once again inspiring us deeply to ascend to the service of the Creator Baruch Hu. [Yom Kippur paragraph beginning "Inyan haprisha"]
Reb Levi Yitzchak's teaching is beautiful and surely every intelligent person 'knows' that life is renewed with each new breath. Animalistic human nature is such that we always want more and we tend to think that we are entitled to everything good. To be grateful requires conscious and consistent practice. Yet it does happen often that we try to do the right things and still we find ourselves uninspired. Why is this so and what are the remedies?
Parshat Shmini begins with the first ever sacrificial services to be performed by Aharon the Kohen Gadol and his four sons on Rosh Chodesh Nissan, the first day of the month of Nissan. This eighth day followed the 'seven days of 'meelu'im'- investiture, during which Aharon and his sons 'sat' at the opening of the Tent of Meeting for seven days and nights as they were being filled or in-vested with holiness to enable them to function as holy Kohanim. After completing the offering of the sacrifices Aharon blessed the people and then he and his brother Moshe entered the Tent of Meeting to pray for the return of the Shechinah. When they came out they went outside and blessed the people "and the glory of Ad-noy appeared to the entire people."
Rashi teaches that they said: "'May the pleasantness of Ad-noy our G-d be upon us.' (Tehillim 90:17) May it be [His] Will that the Shechinah should rest on the work of your hands." (Vayikra 9:23)
At the end of our parsha, Shmini, we learn an entire lengthy chapter on the laws of kosher food. What is the connection between the inaugural sacrifices at the opening of the Parsha and the laws of kosher food at the end of the parsha?
Based on an unusual spelling of the word 'venitmeytem' (11:43) the Rabbis derive a teaching that transgressions and forbidden food causes spiritual 'blockage of the heart'. In distinguishing between blockage of the mind and blockage of the heart the Alter Rebbe explains in a ma'amar, that though one can intellectually attain an understanding of G-dliness, a 'blocked heart' remains impervious as a 'heart of stone' – such that even the deepest and loftiest concepts of G-dliness fail to stir or arouse it.
For the heart to receive and be inspired by the holy concepts which the mind comprehends it must be an empty vessel – empty of its attachments to the worldly and mundane. However, the Rebbe explains that there is a difference between the heart as a [full or empty] vessel and a 'blocked' heart. When the heart is 'blocked' it is not a vessel at all, instead it is likened to a heart of stone, meaning that it is no longer capable of receiving Divine light. The Rebbe explains that Hashem designed us such that the heart should be inspired by the lofty understandings of the mind and when the heart is no longer able to be inspired it has fallen greatly; it has, in the words of the Alter Rebbe 'fallen down [away] from [its connection with] heaven'. This is a very great fall, 'chas v'shalom'.
But we must not despair, for there are remedies available for a man to turn his heart of stone back into a heart of flesh. In the Tanya Chap 29 the Alter Rebbe quotes the following advice from the Zohar: --- as the president of the academy of Gan Eden said: “A wooden beam which does not catch fire should be splintered, and similarly a body into which the light of the soul does not penetrate should be crushed.”
Crushing the body does not mean to destroy the body, just as splintering the beam does mean to destroy the wood. To crush the body means to make it receptive to the soul’s light, as the Zohar concludes. How? By meditating on one's lowly condition, one begins to see that in being so completely wrapped up in mundane concerns [though my menu might be more sophisticated and I may eat with cutlery or chopsticks instead of putting my head directly into the feeding trough] 'I am no different from an animal'. And when I consider that I do have a soul which is starving, I will be aroused to do something about it, at the very least to have some compassion on it. As we release ourselves from being overly attached to fulfilling our bodily desires and by nourishing our souls with mitzvot and good deeds, our hearts of stone begin to return to being hearts of flesh, receptive to the light of the soul.
Surely it will be noted that we have only just begun to touch on this very important topic. Giving Tzedakkah before daavening is another great spiritual remedy, as is praying with sincere tears; and there is much much more to learn. But let us get back to our question: What is the connection between the inaugural sacrifices at the opening of the Parsha and the laws of kosher food at the end of the parsha?
The Zohar teaches us that our homes are also meant to be established as holy dwelling places for Hashem. The table we eat at corresponds to the Altar. Like the sacrifices that were offered on the Altar in the Sanctuary, what we eat and how we eat is very relevant in bringing Hashem's light into our homes and souls.
The Death of Nadav and Avihu
10:1 Nadav and Avihu, Aharon's sons, took, each of them his fire-pan, placed fire on it and then placed incense upon it and they brought before HASHEM a strange fire, which He had not commanded them. 2 A fire came froth from before HASHEM and consumed them, and they died in the presence of HASHEM. 3 Moshe said to Aharon, "It is as HASHEM spoke, saying, 'Through those that are near me I shall be sanctified, and in the presence of the entire people I will be glorified.'" And Aharon was silent. There is much controversy about what exactly was their sin and why did they die. The straightforward reading of text is unambiguous – they brought a "strange fire" before Hashem. But this raises many questions? Was it wrong of them to do that? And if so why was it wrong and why did they do it? And if it wasn't wrong, why did Hashem consume them?
In parshat Acharei we learn:
And Hashem spoke to Moshe, ACHAREI MOT SHNEI B'NAI AHARON, after the death of the two sons of Aharon, BEKARVATAM LIFNEI HASHEM, when they came close before Hashem, VAYAMUTU, and they died. (Vayikra 17:1)
We note that there seems to be a redundancy in this verse: And Hashem spoke to Moshe, ACHAREI MOT SHNEI B'NAI AHARON, after the death of the two sons of Aharon, BEKARVATAM LIFNEI HASHEM, when they came close before Hashem, VAYAMUTU, and they died. (Vayikra 17:1) Why is their death mentioned twice?
The Lubavitcher Rebbe zt"l in a 'sicha' [talk] on the parsha explains that the additional phrase, "when they came close before Hashem, and they died," teaches us that the sin of Nadav and Avihu was not an ordinary sin. They came near before G-d, and they died. Their sin lay in the fact that they came close to Hashem in a manner that He had not commanded. They chose to come so close to Hashem, too close, that their souls expired. Their souls did not return to their earthly habitat, "When they came near before Hashem and THEY DIED." This is not the kind of service that Hashem commanded.
Ratzo v'Shav: Inspiration And Implementation
Like the flame that always goes upwards because it seeks to return to its source, the sun, so too the soul seeks to return to its source, Hashem. In its service of Hashem, the soul naturally wishes to divest itself of its earthly shackles. In the service of Ratzo, the soul seeks to come so very close to Hashem, even to expire before G-d.
However it is Hashem's desire that we serve Him by doing His mitzvot here on earth, with our souls vested in our physical bodies. This is the service of Shav – to return from the Holy of Holies back to the mundane, to bring heaven down to earth and to transform our earthly habitat into a dwelling place for the Shechinah. Hashem did not create the world for us to leave it desolate. "For thus says the Lord that created heavens; G-d Himself that that formed the earth and made it; He did not create it [to be] a wasteland, He formed it [to be] inhabited." (Isaiah 45:18)
In parshat Kedoshim we learn, "Kedoshim tee'he-you," you shall be holy, for holy am I Hashem your G-d. (Lev. 19:1). Hashem is commanding us to be holy! To be holy means many things. To be holy in one's eating, in one's sexual behaviour, in one's thoughts, in one's interactions with fellow people, in one's relationships, in our relationship with Hashem, even unto the ultimate aspect of "Kedusha" holiness – to die 'al kiddush Hashem'...for the sanctification of the Name of G-d. This is the path of Shav – returning and bringing the holy into the mundane aspects of life. The path of Nadav and Avihu, the path of Ratzo - expiring before G-d, is very beautiful, but it is at the opposite extreme. Nevertheless, a Jew can and is required to do both: to run to Hashem and to return.
We are to serve Hashem up to the point of expiring before Him. But we must remember that Hashem wants us to come back. Therefore when entering into the Holy of Holies, the Kohen Gadol had to enter strictly according to the conditions that Hashem specified, and with the intention of being there only as long as Hashem desired and then to return. It is not our personal spiritual desires that we are to gratify; that is what Nadav and Avihu did. We are meant to fulfil the will of Hashem.
When daavening and learning Torah, we must move forward and come very close to Hashem, almost to the point of expiring, but with the intent of returning to eat, to sleep, to love and to live in this world b'kedusha, in holiness. However, if G-d forbid, our very essence as Jews was threatened, if we were to have to make a choice between dying as a Jew, or living at the price of giving up our Jewishness, then we must be prepared to die 'al kiddush Hashem' – for the sake of sanctifying the name of G-d in this world.
Another way of translating Ratzo and Shav is "inspiration and implementation". The essence of our serving Hashem in this world is not only to be inspired, to serve Hashem with holy fire, but also to implement all that we receive from being close to Hashem, into everything that we do in this world. Each time that we come close or closer to Hashem should have an impact on what we do and how we do it. In the Ratzo state we are ever closer to Hashem, receiving and seeing more and more of His Infinite light; and this is accomplished through 'bittul' – self nullification. The big question is can we hold on to it when have to return to land again, when we return to being active in this world, as we speak to people and deal with various situations? It is then that we tend to fall back into thinking about ourselves and our capabilities; it is then that we usually return to our egocentric selves, consequently pushing the Shechinah away, forgetting that all our gifts and talents are from Hashem.
Such is the nature of the world that we live in. How can we pierce through the concealment? How can we bring the Divine light of the Infinite One into our mundane existence?
As we have learned in the past, "olam", the Hebrew word for 'world', is related to the word, 'helem' which means concealment. In Chapter 33 of the Tanya, the Alter Rebbe teaches how we can attain true simcha – joy, independent of external factors. What is needed is to meditate deeply and frequently on the fact that "ain od milvado" – there is nothing else besides Him, and "kirvat Elokim li tov" – The closeness of Hashem is good for me.
Meditate on the greatness of Hashem, that He is so so beyond our most amazing conceptions of Him; that there really is no reality but the reality of Hashem, and yet Hashem is so close to us, unconditionally close regardless of who you are, righteous or not, wealthy or not, very intelligent or not, etc., Hashem is close to everyone of us.
What we need to do is to stop pretending that we live independently of Him, to stop imagining that we can be close to Him without being close to every one of His children; to be truly humble before Hashem and before every person. At the same time though Hashem is beyond all worlds, Hashem is right here with us, close to us, very close to us – if only we would let Him in. Meditating and grasping these two poles at the same time is bound to inspire us with great joy. Imagine a very dear and beloved friend whom you haven't seen for a very long time, with the most beautiful loving smile, suddenly walks into your home and embraces you with so much warmth and love – are you smiling yet? Now visualize The Holy One, blessed is He, the King of all kings, desiring to enter and dwell in your home – awesome! Is there anything better than that?
Hashem's desire is to have a dwelling place here in the lowest of all worlds. And He needs you and me to do this for Him. There more we are truly humble, the more we recognize the true reality of Hashem, the greater His dwelling place in this world. Let's live inspired, let's go to the greatest heights we can reach. And then let us come back and make this a beautiful world for Hashem and for all of His creation.
Bringing Hashem's Divine Light Into This World
Ribbono Shel Olam please bless this journey with success. Help us to be connected to You in this learning. Bless us to receive Your light (and not to steal any of it for our own honor and ego). Please allow these words of Torah be Your words and may they be shared b'simcha. Amen keyn yehi ratzon.
This week's parsha is all about bringing Hashem's divine light into this world. The Shabbos before Pessach we read parshas Tzav. Last Shabbos we read a Pessach related portion from sefer S'hmos, and this Shabbos we return to sefer Vayikra - parshas Shmini is the parshas hashavuah. We learn that we bring Hashem's light not only by constructing a building – we learn that every aspect of our lives is involved in bringing Hashem's light into the world, even the food we eat and the ways in which we eat make a difference.
Ratzah haKodosh Baruch Hu, the Holy One baruch Hu, desired to make for Himself a dwelling place in the lowest of all worlds. We have the honor to participate in building this holy dwelling place for Hashem. A few weeks ago we learned from the holy Piacezner Rebbe zy"a, that every moment that we think of Hashem, every moment that we learn the holy words of the Torah, even their holy letters, every one of these moments is a [kind of] Divine revelation.
Reb Shlomo zt"l, in a teaching on The Wisdom Of Joy, explained in the name of Rebbe Nachman zt"l, that there are two kinds of energies in the world, both physically and spiritually – the energy of drawing near [blessing] and the energy of force. Hashem did not force the world into being - He blessed it into being. The energy of a tzaddik draws Hashem near to him and draws people near to him. The energy of the tzaddik is likened to the gravitational pull of the earth. For it says: "Tzaddik yesod olam – the tzaddik is the foundation of the world." (Proverbs 10)
The tzaddik's drawing power comes from being like the earth, for the tzaddik is humble like the dust of the earth. We are drawn to the earth by its gravitational pull, unless there is some opposing force working against it. Spiritually too, we are all drawn to the tzaddik, so long as there is nothing blocking the away, either evil words or evil behaviors. Eventually all the opposing forces will be spent of their energies and all will once again be drawn to the tzaddik.
Moshe Rabbeinu had the merit to erect the Mishkan, Hashem's dwelling place, for he was "the most humble person on the face of the earth." The word Mishkan, means, dwelling place. Reb Nachman zt"l teaches that the word Mishkan also comes from the word, 'meshicha' – drawing close. It is with humility that we draw Hashem's presence and revelation of His Divine Light into the world. When Moshe Rabbeinu, erected the Mishkan, which he was able to do because he was truly humble, he drew the Shechinah into the world, into the Mishkan. And it is with this humility that the tzaddik draws everyone close to himself and to Hashem.
We who want to participate in the rebuilding of the Temple – of the Beit Hamikdash, we who want to make our homes a dwelling place for the Shechinah, we who want to live in the presence of the Shechinah – must connect ourselves to the tzaddik. We must also try to be like the tzaddik – to be truly humble, to make place for the Divine to be revealed in this world, the lowest of all worlds. And we must remember the most amazing thing that it is in the lowest and most humble, it is in the earth that things grow. The most humble tzadikkim bring the greatest of Divine blessings and presence into the world. It is in our closeness with the tzadikkim that we receive the strongest blessings of productive spiritual growth.
Reb Nachman says, how did Moshe Rabbeinu call all the Jews together? He did it by erecting the Mishkan. With humility and joy you too can draw all the yidden together. – you would like to know how? It's all about…..
Reb Shlomo said that the secret to joy is to give blessings. Learn to bless, learn to draw near without using force – when you will be in that place you will be b'simcha and the Shechinah and all will draw near to you.
Have a wonderful Shabbos b’ahavah ubivracha Sholom