Why make a Blog and what do you gain from this?

Time to make changes and inspire ourselves…

An opportunity for all of us to connect and re-connect with some new inspirational stories, ideas and bottom line to donate some of your time and if your truly kind, some real charity donations…

Please feel free to comment here and contact Eli Goldsmith
in Israel 00972-57-317-5856
U.S. line  718-705-7395
Email – umuse613@gmail.com

New https://midnightabbi1eligoldsmith.wordpress.com/

Great video’s – http://www.youtube.com/user/midnightrabbi
– http://www.youtube.com/user/midnightrabbi#p/u/19/IMJfLfGndBs
– http://www.youtube.com/user/elipmusic

Please see my website- wix.com/isaacsch51/umuse
Our website- http://www.jaffainstitute.org/

Cool interview The Midnight Rabbi:
http://www.israelnationalnews.com/Radio/News.aspx/2550

Check out @midnightrabbi’s page on JustCoz –
http://justcoz.org/midnightrabbi and please donate…

Thanks and see elipmusic of facebook and our group-page
JIM (4 short) = Jaffa Institute & Midnightrabbi eli goldsmith
http://bit.ly/cUMYdm –

Advertisements

About Midnightrabbi inspired aka Eli Goldsmith

Midnightrabbi inspired aka Eli Goldsmith, is originally from a well-known family, in the music biz and entertainment industry, from London, has transferred his upbringing and talents to be at the cutting edge of culture and Jewish talent hosting events for many programs. He studied in England at John Lyons School Harrow, Woodhouse College and Sussex University! Continuing his education in Israel, Talmudic Law and group council at Ohr Somayach, Kollel Aiza Birah and Kollel Boston, in Derech Hamelech and Rabbi in 6 well known programs where was named honorably the Midnightrabbi by the beloved students themselves, He has rounded off his outlook with a large breath of wisdom including the "7 habits" from Stephen Covey to become the “10 habits” practical business successful approach. Working as a Consultant in the well-known Charity these past 4 years, the Jaffa Institute and sister program the Bet Shemesh Educational Center is where he honed his talents as office management and consultancy and formed his special bond with many special people worldwide. Recently working as a Consultant and Office manager of UKA United Kashruth Authority with professionalism and Kosher Certification! And as a Counselor at Retorno the LARGEST JEWISH DRUG REHAB center in the world. Eli was excitedly consulting @Grantwatch.com, Hiko.Energy.com and Campuscasa.com as Customer Service and Sales Executive updating their Social media and @Student Services at MJI Institute. Eli Goldsmith is currently looking for new opportunities to inspire, alongside performing successfully as a Customer Service Executive at Nu Mark LLC. Please contact Eli Goldshmit who is dedicating his time to the Future of Special Education. This is the key to the root of the issue in Education in our time! Donate - https://paypal.me/eligold and email Eli - Futurespecialeducation@gmail.com ! Eli Goldsmith is currently looking for new opportunities to inspire. https://bookme.name/EliGoldsmith Founder of UPI - Unity Inspires Projects https://unityinspiresprojects.wordpress.com/ Eli is near Jerusalem with his wife and 6 beautiful children. Contact 972-53-317-5856 Email - umuse613@gmail.com

2 responses to “Why make a Blog and what do you gain from this?”

  1. midnightrabbi says :

    Eli Pmusic GREAT NEWS someone just donated 5000$ to the Bar Mitzvah of 5 boys … please can u also donate asap as time is moving on and we have 20 more boys to pay for … !!!

  2. midnightrabbi says :

    pesach somayach sheni lol http://www.chabad.org/library/article_cdo/aid/2900/jewish/Never-Too-Late.htm less than a minute ago

    and read this if u have time ,…

    Today is Pesach Sheini. The parsha of Pesach Sheini is mentioned in Parshas Bahaloscha. The Torah brings down a story of how this mitzvah came about. There were some people that could not join the mitzvah of the korban Pesach so they came to Moshe Rabbeinu saying “למה נגרע”-“why should we be left out?” The commentators ask why did Hashem not mention this mitzvah along with the main mitzvah of korban pesach, since Hashem knew that there were going to be people who would not be able to participate in the mitzvah of Pesach? Right away it should have been said the parsha of Pesach Sheini. Hashem doe not want people to suffer, he wants to be mashpia chessed for everyone, so why in this case did they need to go through this suffering and then Hashem calmed them by giving them Pesach Sheini.
    Second of all, it is known that if someone wants to do a mitzvah and because of reasons that are beyond his control he cannot fulfill it and they are sincerely not at fault, then they are exempt from the mitzvah. Hashem will take his good will and see it as if he fulfilled it. The thought to do the mitzvah is as if he did the mitzvah. So, what are they so worried about? They themselves said “-אנחנו טמאים לנפש אדם” -“We are impure through a human corpse”. There is a dispute in Chazal as to whom these impure people were. One opinion holds that they were the people who were carrying Yosef’s coffin and another opinion holds that they were carrying out Nadav and Avihu from the Mishkan. A third opinion holds that it was people who were dealing with a Mes Mitzvah, a Kohen who died a few days before. In any event, if these people were busy with one of these mitzvahs, then they were tzaddikim and they were not at fault. So, why did they feel bad? They should have known that Hashem would count it as if they did the mitzvah.
    Before we answer this, I would like to give an introduction to the mitzvah of Pesach Sheini. There is an opinion in the Gemara that only a person who missed the mitzvah unintentionally can bring the Peasch. Sheini. What is unique about Pesach Sheini that it is the only mitzvah in the Torah that exists because a person missed the first chance to do it. It is brought down from the Tzemach Tzedek that Pesach Sheini is higher than Pesach Rishon and I believe that this is the reason that Chassidim make an issue out of it, for example, they make a seudah and eat matzah. The students of the Baal Shem Tov saw something very great and special in this mitzvah and they wanted to make a remembrance of it. How could it be that Pesach Sheini is on a higher level than Pesach Rishon? Pesach Sheini is only for those who were impure at the time of Pesach Rishon When someone cannot do a mitzvah, sometimes the reason is because he did a sin that caused a prosecuting angel to be created and therefore, he was not worthy of doing this mitzvah. Now, Hashem is giving him the opportunity to fix it. How does he fix it? If you do a sin and then miss another mitzvah, how can two wrongs make a right? Just the opposite, Chazal say that if a person has a lot of sins, he should make piles of mitzvahs against the piles of sins that he did. So, it seems that the fixing for sins is to do more mitzvahs. Sometimes, because a person did a sin, he gets punished that he should miss another mitzvah. The answer is that this is like a test. If a person repents and is very sorry that he didn’t do the mitzvah, then Hashem gives him a test to see if his intentions are sincere. His test will be that a mitzvah will come about and he will not be able to perform it and let’s see what his feelings are. If it really bothers him, then it is a sign that he really wants to do the mitzvah. But, if he says, o.k., I’m exempt, and then he can take a vacation while others are busy with the mitzvah, then this is a sign that his was not sincere, it was only out of fear of the punishment. If a person truly regrets not being able to perform a mitzvah, and it hurts him that was not able to perform it, this is true regret.
    Now we understand how this is how he fixes his sin. If even when he is exempt from the mitzvah, he is deeply pained from not being able to perform it, then this is real teshuva. This aggravation that he has is only coming from the fact that he cannot do a mitzvah. This is a real atonement. This is the best atonement the aggravation that a person has for wanting to perform a mizvah and not being able to. This is why it happened to him.
    Some people do not understand this concept, and when such a thing occurs to them, they have complaints such as “I want to be good and from Heaven they are not allowing me”. He feels that he is being held back from doing mitzvahs and he complains about it. This is the wrong approach, he is lacking humility. What he should say, is that he deserves it, and he is going to be better and do more teshuva. In this way, he will be strengthen himself and he decides that he is willing to pay the highest price to serve Hashem. This is the most appeasing thing to the King. When someone falls into depression from being held back from doing a mitzvah, this is just making the situation worse. Then he is missing the atonement that he can have. When he overcomes his sadness and works to bring himself up, this is the real teshuva. He gets rid of his sins without any suffering. This smaller suffering exempts him from, G-d forbid, serious suffering. This is the real test.
    We need to go back and finish why Pesach Sheini is on a higher level than Pesach Rishon. Pesach Sheini was given in a way that was higher than Pesach Rishon, it was given with more love and with more desire. A mitzvah is not only judged according to the action, but also the heart that is put into the mitzvah. If you do not do the mitzvah at all, then you really have nothing, but even if you do it without love, then it is also missing something great. For example, someone goes out and buys the highest quality foods, the best fish and the best meat and cooks up a fancy dinner, but he notices that his guests are not appreciating the food. So, he asks them if there is something wrong with the food, it is of the highest quality. They respond that it is missing something, maybe some spices. And he says “but I bought the highest quality foods and because it is missing a little bit of salt, you don’t appreciate it? It’s a shame, if he would have just put in a little bit of salt, the whole thing would have been different. Then they would go away and remember him forever. It would have been something else all together. We see that someone can do a mitzvah, but if they forget to put in a little bit of salt, a little bit of spices, they spoil the whole thing. It’s a pity, so much effort and he spoils it. It’s not so hard; you just need to pay attention to it.
    This mitzvah of Pesach Sheini that they did in the Generation of the Wilderness was done with so much desire; it brought this mitzvah up to a higher level than Pesach Rishon. Pesach Rishon was a regular mitzvah, but this was something that was created because of the desire that they had. This is the importance of the mitzvah. Now we understand that when this mitzvah was originally given, it was on a higher level than Pesach Rishon. That is why Hashem held it back and did not give it together with Pesach Rishon, because then it would have lost its importance. Hashem wanted it to come from them. The highest level is when someone begs Hashem to give him a mitzvah and he does it from his heart. It is brought down in the Mussar seforim and in the Rishonim that the biggest mitzvah is when someone is waiting for a mitzvah. Every morning we should get up and say “Hashem, send me some mitzvahs today” and not “oy, today I don’t have time. I want to a mitzvah, but not today when I don’t have time. It should come another time when it’s comfortable”. He needs to wait and say “now it came, I will put everything else aside and this is number one priority”. This is the spice that we infuse in the mitzvah. Now, we understand that when Peasch Sheini was originally given, it was from a higher level, so it remains on a higher level. But we can add another explanation, something a little bit deeper, but something that is very relevant for us, especially in today’s generation. It is brought in Sefer Yetzirah that every month is associated with a different letter, mazal, strength, and a certain body part. We also learn this in the Bnei Yisaschar. The month of Nissan is connected to speech. Iyaar is connected to thought. Thought is a higher level than speech. A mitzvah needs to be done with speech. The mitzvahs of learning Torah, tefillah, and Kriyas Shema need to be done with speech. You cannot fulfill the mitzvah of making a brocha with thought. Even though thought is higher, the mitzvah is brought into this world through speech. The thought is the essence that is used in the Higher Worlds, עולס הרוחניות. When it says”ויאמר אלקים יהיה אור…”, And Hashem said let there be light. The commentators say that it doesn’t necessarily mean that Hashem spoke, it means Hashem just had a thought and it is called “ויאמר”. And we said in the higher worlds, thought is called speech because that is how they communicate. Angels do not use mouths, they understand themselves by thoughts. This is really a higher level but we are not worthy and if we try to use it, it doesn’t have an affect because you need to be at that level. The tzaddikim’s thoughts have an effect like angels. We cannot attach to this level, even though it is a higher level, therefore, we need to use speech.
    In our World, Nissan is the highest level. Nissan is love, Nissan is chessed, Nissan is the month where we get redeemed. Iyaar is the days of Sefiras Haomer and the month of דין. Rabbi Akiva’s students died in this month, it is a month of mourning. In the higher worlds, Iyaar is even greater than Nissan. Entering into Iyaar, we are supposed to go up a level from Nissan. If our service of Hashem is not higher in Iyaar, you can, G-d forbid, fall. On one hand, the days of Sefiras Haomer is called the Days of Mourning and on the other hand, in the way of Kabbalah it is considered a very high service. The מקובלים have high kavanas in the days of Sefiras Haomer. For someone who is on a high level, Iyaar goes higher than Nissan. Nissan is the first push but Iyaar goes higher. Hashem placed Pesach Sheini in Iyaar because Iyaar is really on a higher level.
    It is interesting that Peasch Sheini was given to the impure ones that were left out in Nissan from Pesach Rishon; That they are given the higher level. There are two explanations for this. Number one, when someone is ח”ו sick, you need to give them something to make him well. You need high quality food because this could help him. Regular medicine or regular food is not enough when it is a serious disease. You need to find the best type. (Someone can ask that if this is such a serious disease, why can’t a little bit of medicine help him? It’s the opposite. Because it is so serious, you need to have a stronger medicine to help him.) The pasuk that speaks about Pesach Sheini says “…איש איש כי יהיה טמא לנפש או בדרך רחוקה לכם או לדורותיכם ועשה פסח לה'”. Pesach Sheini was given for the sake of the impure and the distant ones. We know that every word in the Torah has an explanation in the way of mussar and not only pshat. The pshat is that someone was impure without fault or he was physically too distant from Yerushalyaim. This is the simple meaning. The hint by of way of mussar, it means that he was impure in his nefesh. If his nefesh if full of sin, then he is impure. It is an impurity that is not recognized on the outside, but inside he has a lot of impurity. “רחוקה” means that he is really far. Why was he unable to perform the mitzvah? Because Hashem knows his heart. Hashem יראה ללבב. Hashem knows that his heart is really far, so therefore, Hashem does not give him the merit of doing the mitzvah. He is kept far from the mitzvah. The real reason is because he is “far”. This mitzvah is especially for the people that are far. They need a bigger power to be able to help them reach the mitzvah because a person that is far, his mitzvah doesn’t reach the Heavens, it doesn’t reach the right place that it is supposed to reach. He doesn’t have any power so it doesn’t reach. If you throw a ball without enough force it doesn’t hit the target. This mitzvah is so great that if you just touch it, it reaches so high that even if someone who is impure does it, it is enough. You just push the button and the mitzvah goes up. The mitzvah itself has the power. The mitzvah itself has so much חיות that it can go up itself. It’s an electric machine. Someone who is impure, he needs a bigger mitzvah to reach what he was missing the first time. Therefore, it is set up in the month of Iyaar, the month of thought. If someone arrives on an airplane and he comes with a foreign passport, there is a special way to go. I just came from קברות צדיקים in חוץ לארץ and I when I came back I saw a long line to wait and I thought that I would have to wait an hour. Someone came to me and said that if you have a foreign passport, you go a special way and I went right through. This is the same idea here. Hashemmade a special way, he did a chessed for these people that are so far because ” רוצה ה’ בקרבת רשעים”. Hashem very much wants to pick up the wicked. If someone has sinned and they want to do teshuva, Hashem likes them very much and he gives them a special love. Therefore, Hashem made a special place that even though people are usually not allowed to go this way, he can go this way. Now, we come to a third explanation, and this is really more applicable. In worshipping Hashem, in doing mitzvahs, we need to put in enthusiasm. It says “וחי בהם” and by way of mussar it is explained that when you do a mitzvah, you should do it with passion. This is the real level. Hashem wants you to have a feeling for the mitzvah. When you daven and when you learn, it should awaken feelings in your heart. This is the real form of serving Hashem. But, sometimes a person cannot awaken his emotions, it just doesn’t work. When he cannot awake his emotions what does he do? This is very challenging. If someone sits and learns for two years and he still doesn’t feel the enthusiasm, it is s a very big test for them. He gets depressed, he feels pushed away. But he should not despair because there are two ways to serve Hashem. When you cannot awaken your feelings, this is service of the brain. When you don’t have the feeling, then you need to do serve Hashem with thought. Thought is emunah. You need to believe that when I do this mitzvah, it is bringing me closer to Hashem. I need to do it with the greatest joy that I am serving Hashem. In our generation, people face this test very often. People have all kinds of emotional problems. People fall into depression very quickly and sometimes people can’t awaken their feelings. If it is a case where a person is really putting in effort to do the mitzvah with feeling, but it doesn’t work, then, he should know a big secret. Serving Hashem without feeling is much more in valuable in the eyes of Hashem. It is reaching much higher and it gives more nachas to Hashem. Hashem says to the angels “see, my beloved children worship me and even though they have no feeling, they are forcing themselves. Why do they do it? Because they love me”. Hashem is proud. But, no one wants to have this zchus to serve Hasehm without feeling. In reality, this is a big zchus but no one looks at it like it is a zchus. This is mitzvah שאין לא טובים , one that has no seekers. People do not understand the importance of it. We can compare this to what we mentioned about Nissan and Iyaar. Nissan is a month that is full of feelings. Pesach is a very exciting Yom Tov and the whole Nissan is very exciting, we feel the love. Then comes Iyaar, and it is sefirah, without any music, nothing to liven up, so we feel down. In Iyaar we can only serve Hashem with thought. Not that we do not have to do the actual mitzvah, we need to do the mitzvah, but we are purifying the thought. Serving Hashem without feeling is thought because thought comes from the brain and the feeling comes from the heart. When we speak about thought, we speak about the brain. This is working the brain. If someone looks for a job, they want something exciting. If you give him a job where he has to sit for 12 hours and go in deep and use his brain and work in the books, this is not exciting. This is the difference between the heart and the brain. Brain is called thought. When a person is in this kind of situation, that his heart is “out of order” he needs to serve Hashem with his brain. His mind needs to tell him “I know this mitzvah is important and I am dong it” My mind tells me to do it, not my feelings. This is something that is very hard to accept and not everyone is ready to accept this. In Parshas Netzavim it says that Hasehm is going to make a bris with us- “לעברך בברית ה’ אלוקיך ובאלתו” . Further on the Torah uses a very sharp expression-“לא יאבה ה’ סלח לו”, if someone says that he does not want to accept the mitzvahs, he doesn’t want to go into the bris, then Hashem will not want to forgive him. We are not used to hearing this way from Hashem Why is such sharp language used? The answer is because he is saying “בשרירות לבי אלך”. Rashi explains these words as “his heart will decide”. What kind of language is this? The pasuk says this is someone who “has a root that grows forth very bitter plants”. It doesn’t say that he is a wicked person, it is something that can bring in not good. This is the worst thing, if someone does not want to accept the yolk of Heaven. The hint is that someone wants to worship Hashem but he says “please Hashem, don’t give me pressure. I can’t take pressure. I want to do the Torah and mitzvahs, but let me do it according to my feelings. What my heart will feel, I will do very gladly. Don’t give me the burden of having to keep this covenant even when I am not feeling it”. This means that I will have to sit and do even if I don’t have the feeling, this is what people don’t accept so easy but this is what Hashem said is the main service, this is the higher level. You only want to accept what is good for you, but I want you to come to the higher level. Hashem is doing this for your good and when you don’t want to accept it, it makes Hashem very angry. This is the main favor that I want to do for you. You don’t let me give it to you. Therefore, we need to trust in Hashem that even though he is giving us such a test, he knows exactly what is in our heart and he created us. He knows how much we can take and how much we cannot take. We need to trust in Him. If you do not have bitachon, then you right away rebel. Hashem says that if someone doesn’t have trust in me, He does not want to have anything to do with him. Does this person really think that I created him and now I am giving him something that he cannot take? I created him this way and I know what he can accept and not. He needs to have bitachon. Therefore, these words are very sharp. Let us now go back to our ענין. We wanted to explain that Hashem balances a person’s service with two things. He gives everyone times of both- sometimes satisfaction and sometimes things are hard. He can’t always have easy jobs. Sometimes it is easy work and sometimes it is hard work. You need to accept everything. We need to know when it happens, that if we can’t awaken our emotions, it means that we have the ability to reach an even higher level. It’s true that we can’t take it for too long, too much but still, Hashem knows and when he gives us what we need, we need to accept it.
    I want to give a hint in a pasuk , which will help us remember this concept. We say four times a day the Kriyas Shema- “בכל לבבך בכל נפשך ובכל מאודך” . מאודך has two explanations. The mishna says that one explanation is that you should be willing to give away all your possessions for Hasehm. לבבך means with you whole heart, נפשך means with your whole soul, and מאודך means will all your money etc. Another explanation of מאודך in every situation that Hashem puts before you need to beyou need to be committed to Him. You need to worship Hashem in all kinds of situations. The Gemara asks that בנפשך, your whole soul is more than anything, so isn’t it understood that you it means also all your possessions, so why does it also have to say מאודך, that is included in בנפשך? The Gemara says that there are some people whose money is even more important than their life. That is something that is hard to understand, but that is a fact. We see some people that when they have, G-d forbid, a hold-up and someone takes away their money, they fight back even though they know that they might be killed because they cannot give away their money. It’s happened, only a few instances, but it’s happened. These people are acting without thinking. He is anyway dead without the money, he doesn’t make the calculation. His heart is so attached to his money that he thinks first about the money before he thinks about himself. This is “בכל מאודך”, but this is y for that type of person. The second explanation is really more applicable to most of us. It says in the Gemara “לא זו אף זו כתני” First you give the smaller insight, and then you present the bigger. מאודך appears to be an easier thing to accomplish than נפשך, it is easier to give away your possessions than to give away your soul, so why doesn’t it say מאודך first?
    The answer is something very simple. בכל לבבך means with all your heart, I would go a step further. You need to have such for Hashem, that you should love Hashem more than yourself, with your whole heart. Your heart should totally belong to Hashem. Such a person is going to give away his soul for Hashem because he loves Hashem more than himself. This is בכל נפשך. It’s together with בכל לבבך, it’s an addition to בכל לבבך. Then, בכל מאודך is a new thing. This means that if your heart is down and you don’t have any feelings, now go and worship Hashem. This is something extremely hard. When you feel such a passion for Hashem, it is very easy to give up everything, but when you don’t have the feeling, then it’s a big test. So, בכל מאודך it is a much bigger test than בכל נפשך because it is without בכל לבבך. When בכל לבבך guides you, then you can have בכל נפשך easy. בכל מאודך means in every situation, even if you are lacking the emotion. This service of Hashem is much bigger than the one from בכל לבבך. We need to start with בכל לבבך. We need to be busy with בכל לבבך but when we come to a situation when we need to go without it; we know that we are going to a higher level. It testifies that your whole avodah that you did until now is purely for Hashem’s sake and not because it makes you feel good. If someone serves Hashem because of his own feelings, you never know if he is worshipping Hashem or he is worshipping himself. I am sorry to say this, but most baalei teshuva when they start off serving Hashem, it comes from an inner feeling of satisfaction because until now, they did not have anything meaningful in their life and they are looking for something. This is the first level, this is the beginning. But you cannot stay with this. A lot of baalei teshuva have a problem that after a bit of time they get used to it and they start going down a little bit, the feelings are not as high as they were in the beginning and they are very disappointed. They are expecting that the feelings should become more and more, they are looking for satisfaction from the mitzvahs. They are using avodas Hashem for their own satisfaction. This is not the right service. This is not for the sake of Heaven. We need to learn how to accept the of בכל מאודיך that we spoke about, serving Hashem without feelings, because sometimes we are forced into it unwillingly. It is important to know what a person can achieve through serving Hashem in this way. I don’t mean to say that the baal teshuva’s service is not good, that it is treif, and we need to know that when someone is in this, he is being forced into a higher level. This is really what you need to know. This relates to Pesach Sheini.
    Another question is how did this mitzvah come down into the world? We know that our forefathers, Avroham, Yitzchok, and Yaakov didn’t have the Torah. They worshipped Hashem בכל נפשך בכל מאודך. They gave away everything. It was their own discovering. They discovered Hashem and that they wanted to worship Hashem and they had no satisfaction, they had people that wanted to kill them. They were looking for the truth. They became baalei teshuva because they were looking for the truth, not because they had feelings or that they were missing satisfaction, it was because they were looking for the אמת. Avrohom Avinu came to the conclusion that all idol worship is false so he said “I am not going to live this way, I am looking for the truth, even if the truth is going to be very expensive. “I am going to pay with my whole life, it doesn’t matter”. This is the way that Avrohom Avinu got close to Hashem. This is the real right way therefore, Avrohom Avinu didn’t need to Torah. He reached the truth and the truth is Torah. He discovered the Torah the same way that he discovered “…ה’ אלוקיך” by himself, he discovered the whole Torah by himself. He was pursuing the truth and with this desire, he discovered the Torah. He didn’t need Matan Torah. But we fell in Mitzraim to very low levels and we lost our whole connection with the torah, with everything. Hashem had pity on us because he promised Avrohom Aviunu that his offspring would stay his nation therefore, he gave us a gift, he gave us the Torah. He gave us the truth in our hands. Now, we need to be careful to appreciate it and respect what we have. Sometimes we, G-d forbid, don’t appreciate it. This is a gift that Hashem gave us, but really we were supposed to reach it ourselves. We didn’t, so Hashem gave us a gift. This is מתן תורה.
    We were not worthy of the mitzvah of Pesach Sheini. So, even though הקב”ה gave us the Torah, he still didn’t give us this mitzvah. Afterwards, the biggest tzaddikim of the generation, Mishael, Eltzafan, and Uziel came into a situation that they were worthy to serve Hashem on this high level that we mentioned before. So Hashem gave them a test, He took away from them Pesach. One of the commentators on the Torah, Chizkuni (a Rishon) asks, why were these people were asking “למה נגרע”, they themselves said “טמאים אנחנו”- we are impure. Their question really was that in Mitzraim last year we did the mitzvah of Korban Pesach when everyone was impure, (they did not have the parah aduma yet). So why can’t we do it this year? In Mitrayim even though they were impure when they did the mitzvah of Korban Pesach, they still they got so high in the mitzvah that the Gemara says that they said Hallel. They didn’t have the mitzvah of Hallel, they didn’t know how to say Hallel. There is a dispute in the Gemara on who established Hallel. One of the opinions in the Gemara is that when the Jews ate the Korbon Pesach in Mitzrayim, it was impossible for them not to say Hallel, it burst out from their hearts automatically. The Gemara says that in the time of the Beis Hamikdash when they used to eat the Korbon Pesach and say the Hallel, “פקע אגרא”- the roof came off, the ceiling exploded from the heights that they reached. Similarly, this was the picture in Mitzraim. They didn’t know Hallel, but it burst out of them. The holiness of the Korban Pesach is what brought out such a Hallel. We can imagine what kind of feeling they had with the Korbon Pesach the first time even though they were still impure. They had no merits and still they had such high feelings that they established the Hallel.
    So now, they said what is the difference from last year, last year was such a lovely Pesach, why can’t we have it this year? Now that they see that a person who is impure cannot bring a Korban Pesach, they are asking why not? This is Pesach Sheini. Since they desired so much to have the Pesach from last year, Hashem said they are tzaddkim , they deserve it. Instead of giving up, they cried out in pain with a tremendous desire even though they were exempt. We know that there is a rule “חישב לעשות מצוה ונאנס ולא עשאה ה’ מעלה עליו כאילו עשה”- If a person has the will to do a mitzvah and for means beyond his control, is unable to, Hashem gives him the mitzvah. Still they were not satisfied, they wanted the mitzvah. If someone gets the reward and it considered as if he did the mitzvah, he is still missing the action of serving Hashem. If he is only interested in the reward, then he is calm with this, o.k. he gets the reward, he can rest. But if someone really wants to worship Hashem, he will not compromise. They were tzaddikim, Hashem says now they deserve this mitzvah. They are going to bring this mitzvah into the world. Hashem was not worthy of this mitzvah when they received the Torah. Now, in the merit of these tzaddikim, Hashem gave them this mitzvah.
    We see what we can achieve through such a level of yearning. We cannot even imagine the feelings that tzaddikim have when they do a mitzvah. Given that they knew that the mitzvah of Korban Pesach could bring them to such heights and they knew that they could not do it because they impure, they should have fallen into despair. But, they didn’t give up and they went to Moshe Rabbeinu. What did they want from Moshe Rabbeinu- that he should make them a new Torah?! What did they want from him? They couldn’t accept that they were excluded from doing this mitzvah. This is what brought down this mitzvah. Now, we understand what the Tzemach Tzedek meant when he said that Pesach Sheini is even higher than Pesach Rishon. Even though it is without feelings, it is higher.
    (***)I want to add an important point. In this important עבודה, there are two aspects. The first aspect, for tzaddikim, this is a higher level. and the second thing is that this can rectify for a sin. Someone who sinned can have a fixing from this. They are gaining two things. Sometimes it is just to bring a person up to a higher level. Other times, the mitzvah that he did beforehand was not with the right intentions so therefore, he is given this opportunity to pick up his whole past and bring him up to a higher level. Therefore, he gets the opportunity to do Pesach Sheini which retroactively elevates his Pesach Rishon. Another thing that we can say is that Pesach Sheini can atone for our transgressions.
    We need to understand that we all have gilgulim (reincarnations) and we have been in this world before, so we have a lot of transgressions from previous lifetimes that we do not even know about. Therefore, we are given this kind of situation. It is more common in this generation because we are being given the opportunity to fix the transgressions from all of our previous lifetimes. This is the last opportunity because very soon will be the complete redemption, we are so close that it could be any second so therefore, Hashem gives us the opportunity, even though we are not worthy, to jump up to the highest level but at the same time, it is going to be a fixing for us. There are two intentions, firstly that we have to reach the highest levels before the complete redemption, because when Mashiach comes, whatever level you reached, you are stuck there. It doesn’t really mean that you actually reached that point, even if you had the desire to reach higher, then when Mashiach comes, it will be completed for you. Unlike in this world, for example, if a person goes to college and he is sick for the whole year and misses their classes, even though he wants a degree, he can’t get it. In spirituality, it is very different. If someone is not at fault, when he comes up to Heaven after 120 years, he gets to the level that he wanted. If we really want with all of our heart to grow and begin towards this goal, then when Mashiach comes, you will automatically reach the level that you were yearning to reach. This can happen in one minute. Our work is that we need to make our hearts ready for anything. If someone says I am ready, but not for too much, then that means that he is not ready to reach the highest levels, but someone who is really ready to reach it, says that it does not matter. Even if they have to go through fire and water, this is their goal and they are willing to work towards it. He needs to prove that his desire is real. Hashem gives a person times that he doesn’t feel anything and those moments testify for him. Hashem wants that we should reach the greatest levels before Mashiach comes so he puts us in this situation. One reason is to rectify our past and the other reason is to reach our highest potential. Therefore, he gives us this opportunity. This is very important to know.
    We have something new. It says in Sefer Yeshaya “שלום שלום לרחוק ולקרוב אמר ה’ ורפאתיו…”. Hashem says twice shalom to someone that is far and to the near Hashem says I will heal him. The Gemara says that Hashem says shalom to one that was far and because he came close therefore, Hashem gives him double shalom, special attention, and says I will also heal his sins. I want to add something, because in the way of mussar we can always add something, only Halachically we are not allowed to add. There is some kind of kiruv (bringing on e close) through first distancing him. Sometimes the distancing itself brings about the kiruv. There is two ways to explain this פסוק. Hashem says the one who is far, I am going to give him shalom and bring him close through distancing him. Hashem is revealing the secret that this distance that a person feels is to bring him close and to heal him. This is his medicine. Hashem says don’t worry; you think that I am pushing you away and that I am far from you? No, I am telling you that no matter how far you think you are, Shalom shalom, I am sending you my best regards because you should know that this distance will bring you closer and will heal you. This is analogous to someone who sends away his son because he was not behaving the way he was supposed to be. The son sends a letter to his father saying “you hate me etc.”, you know how they speak today, so the father sends him a letter back saying “My dear son, you are mistaken. I miss you so much. I sent you away because your heart was so far from me. I want to bring your heart close to me. Now that you are far away, you are yearning for me. Now, we can become close. Sending you away was just to bring you closer”. This is what Hashem says to every one of us.
    Another point that is necessary to add is the type of distance that tzaddikim feel. A kind of distance that we have not yet spoken about. The kind of distance that was felt by Aharon Hakohen and Moshe Rabbeinu. Tzaddikim are so near and still feel that they are so far. They are embarrassed in front of Hashem and they are so full of humility that they feel far even when they are near. By the instance of the burning bush, Hashem brought Moshe Rabbeinu very close yet he was ashamed to look at Hashem. Hashem said to him “I am your father, why are you afraid to look at me?”. He felt unworthy, he felt embarrassed. When Aharon Hakohen was chosen to be the Kohen Gadol, he was afraid to go close to the alter in the mishkan. Moshe Rabbeinu said to him- this embarrassment that you feel in front of Hashem is the reason that He chose you. You are feeling what you should be feeling. The greatest closeness to Hashem is feeling embarrassed before him. This is the greatest proof of closeness to Him. When a person davens Shmoneh Esrei, he needs to imagine that he are standing before Hashem, that Hashem is right in front of him. This is real, but we do not feel it, so we have to imagine it. The Rambam says that you need to feel as if you are standing before The King. Rav Chaim of Brisk said that it if you are lacking this, it can hold back your whole Shmoneh Esrei. Standing before The King should give you a feeling of closeness. But we know “אין עומדים להתפלל אלא מתוך כובד ראש”, which means that you are not allowed to stand in prayer unless you are filled with fear and awe. So, how do these two things go together? The answer is that this is the kiruv. Today, we are not so familiar with the concept of a King because we do not have them anymore, but to stand before a king automatically makes a person very much in fear. A person cannot open his mouth in the presence of a king. A person should be in this situation when he steps into Shmoneh Esrei that he feels that he cannot open his mouth and he begs Hashem to please open up his mouth for him. This is why it is brought down from the Rishonim that we should say “ה’ שפתי תפתח…”- Hashem please open up my mouth. If you want to test yourself if you are really feel that you are standing before Hashem, the best proof is if you feel any fear or embarrassment. Someone could be under the illusion that he is standing before Hashem and he is in the upper worlds, but this is not what the Rambam meant. The best way to prove that you are really standing before Hashem and that it is not just your imagination is if you feel more fear than before. This is a good sign. If you are not standing in fear, then you didn’t reach the point yet. This is the point that you need; we need to come to this level. Now we understand what is meant by the distancing is really bringing one close. If he takes the distance in the right way, then he does not fall into depression, and it intensifies his thirst to be close to Hashem. Our whole life has one purpose. We have 613 mitzvahs, but the Rambam says in Moreh Nevuchim that the purpose of the whole Torah is to come to reach the mitzvah of בו תדבק, to be connected to Hashem. All of the mitzvahs given to us are to help bring us closer to Hashem. Every mitzvah that we do we should have in mind that we are coming closer to Hashem. This is the goal. Therefore, the distance that we feel is a part of what is bringing us closer to our goal. If we take the distance in the right way, then it will connect us more to Hashem. If you are sitting and learning not because you enjoy learning, but because you enjoy doing something for Hashem, you have a joy for a mitzvah that is the best way to come close to Hashem. ***(The Rav gave an example with food that I did not understand well enough to write) This is the way that you need to sit down to learn and the way that you need to approach davening. Then you can accept any situation with love. Then you can fulfill the mitzvah of בכל מאודך and get so close to Hashem that we can reach the highest tikkun that we need and the highest level that we need and then we will be ready to greet Mashiach Tzidkeinu. Hashem should help us that we should really merit that this day, which is a remembrance of Korban Pesach Sheini, to receive the lights that come down on this day and they should bring us so close to Hashem and we should be worthy, and all of Bnei Yisroel, to greet Mashiach Tzidkeinu speedily in our days with great mercy and chessed.
    I just want to add one thought that I forgot to mention. In the פסוק “שלום שלום…”, I said the simple explanation, that the goal of distancing is for the sake of bringing close. But another explanation is that to the one who the pasuk refers to as far, Hashem says Shalom Shalom and the one who the pasuk refers to as close, Hashem says that he needs to heal him. How can that be? The person who has the feelings for Hashem and for the mitzvahs does not feel pushed away, he needs to be healed? Why does he need to be healed? The answer is because his service of Hashem is still not the way it should be. Even though he thinks he is close, really he is the one that the pasuk says needs to be healed. And the one who feels that he is far, Hashem sends him regards because he is on the right track. The one who thinks he is close was only serving Hashem because of the good feeling that he had by doing it and he needs to heal up his service until now.
    There is another thing that I forgot to mention. Nissan is connected to speech and Iyaar is connected to thought. We explained that Nissan is the feeling and in Iyaar it is thought, without feeling. Speech is an outcome of feeling. What kind of speech should there be in Nissan? Song, Hallel. The speech of a mitzvah comes out in a song, but it only comes out from feeling. There is no value of a song without feeling. Iyaar is something else.
    The last thing that I want to add is that we said that the distancing brings about the person’s desire, which is a rectification for the sin. I want to add that if one was raised without the proper chinuch, then he really isn’t at fault for the sins that he did before he did teshuva. The fact that these people separate themselves from their surroundings and take on keeping the Torah, this itself is enough for them to have atonement from all their transgressions. They do not necessarily need a rectification for every sin, but usually (not always, because every rule can have an exception) if someone is sent down from Heaven into a family that does not keep the mitzvahs, the reason is that in his previous life, he was doing sins and these transgressions that he did purposefully, brings him to this situation. It is brought down from the Arizal that one sin done in a lifetime on purpose, causes another sin in the next lifetime to be done unintentionally. If he sees that he is commonly falling to sin then he should know that this is a proof that he did the sin purposefully in the previous lifetime therefore, it is a hint that he has fallen there because this sin got close to him, he brought this sin within his reach. This transgression is already part of his nature and that is why it is easier for him to fall there. It is a hint from Heaven that he needs to fix this. Before we said that a baal teshuva does not really need a rectification for the past, it means his past in this lifetime. But, he needs to fix things from his previous lifetime. It is much easier to fix things from a previous lifetime, then from the present one because the sin is hidden from him and some of his cleansing was done in Geheinnom already before he even came back down. This time, part of the tikkun already happened in the other world and he is here rectify what is missing and therefore, it is much easier. This is something very important to know. This desire that a person has when he is far from Hashem, is something that brings him up to a level that even a tzaddik cannot achieve very easily and that is what is meant when in the Gemara when it says that in a place where a baal teshuva stands, even complete tzaddikim cannot stand. A tzaddik cannot reach the place that a baal teshuva can reach because he will not have the thirst and desire that a baal teshuva has. Similarly, anyone who is experiencing hardships and feeling far away, then any kind of mitzvah, learning, or davening during this period of time can bring him to such a desire if he takes advantage of it. This is given that he doesn’t make a mistake and fall into despair and depression. It could bring him to such a high level if he doesn’t give up. This is something that the tzaddikim do not have easy access to. To summarize, it comes out that the ways of Hashem are honest and straight, and we need to trust that whatever Hashem is doing with us is only for our good and for our benefit and we need to take advantage of this and not ח”ו do the opposite. Hashem should help us make the right decisions and we should reach what Hashem wants us to reach.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: