Torah Table of Contents
Truth - A Dual Expression, Yisa Bracha Supply and Demand, The Divrei Yisrael "A Yid Mit Tzvei Challas" The Zvoliner Rebbe From the Divrei YisraelTruth - A Dual Expression
based on a ma'amar in Yisa Bracha, Parshas Emor
In the opening verse of this week's Parsha, Hashem tells Moshe Rabbeinu to "say unto the Kohanim the sons of Aharon, and say unto them: do not contaminate..." [Vayikra, 21:1]
The Midrash [Vayikra Rabba, 26:5] comments on the repetitive "saying" mentioned in the pasuk [verse], as Moshe is commanded to tell the Kohanim twice - "say unto the Kohanim... and say unto them..." It explains the following: for "Malachim [angels] who do not have a Yetzer Hara [evil inclination], one "saying" is enough for them [the Midrash quotes a pasuk to this effect]; however, for human beings who have a Yetzer Hara - hopefully they will be able to endure through hearing two "sayings".
Rebbe Shaul Yedidya Elazar Zt"l in Yisa Bracha explains this idea of two sayings, and why for Malachim one saying suffices, while for mere mortals two are necessary.
In reality, a person always has two expressions or "sayings": his external expression and his internal expression. The external expression is the one he verbalizes from his mouth and his internal expression is that which he truly thinks and feels inside his heart. [The Torah mentions this "saying" of the heart in many places. See Breishis 17:17 "he said in his heart"; Koheles 2:1 etc.]
Chazal [our Sages] refer to the ideal of truth as one who "admits to the truth and speaks the truth in his heart" [Tanna Dvei Eliahu 13]. Truth is when one's "heart and mouth are working in unison" [see Metzudos David, Tehillim 145:18]. The challenge of Man is to overcome his inclination to disintegrate the "saying" inside his heart from that which he says with his mouth, rather to learn to speak the whole truth: the truth of harmony and integration between his expressions of heart and mouth.
This is why Man must be warned with two "sayings", referring to the truth he must learn to live - the two expressions he must harmonize. That which is on his lips should be the same as what is in his heart. However, Malachim, who don't have an inclination for deceit, need not be warned with two "sayings".
Translated by Reb Tzvi Feuer of Yerushalayim, a Modzitzer Chassid
Supply and Demand
based on a ma'amar in Divrei Yisrael, Parshas Emor
"Any man with a physical defect...shall not approach [yigash] to offer G-d's food." [Vayikra, 21:21]
One who lends money to another is forbidden to demand its repayment [see Devarim, 15:2]. Since the Torah is written for everyone, wonders the Divrei Yisrael, we can understand how this applies to a wealthy person, who can lend out his money. But how does this apply to the poor [and others] who need to borrow?
One who acquires a Hebrew servant [eved Ivri] is required to provide food for his wife and children as well [Kiddushin, 22a]. Our Sages [Pirkei Avos, 6:10] tell us that the Jewish People are Hashem's possession, i.e., His servants. He is therefore responsible for our food and sustenance [parnasa]. But, as mentioned above, one who is "owed" something [in this case, not money but parnasa] is forbidden to demand it.
The word in Hebrew for "he shall [not] approach - yigash" - is written the same way as "he shall [not] demand - yigos." [Note: the Torah is written without punctuation or vowels. This means that many words can be read in more than one way]. Therefore, our verse above can be understood as, "He shall not demand G-d's food." On the contrary, one should ask for his food from G-d as a gift.
The beginning of this verse also presents an interesting allusion. "Kol ish asher mum bo" means literally, "Any man with a physical defect." The word mum, physical defect, can also be understood as an abbreviation of mu"m, "masa u'matan," which means "business."
There are two types of businessmen, says the Divrei Yisrael. There are those who engage in business with faith and trust in Hashem that they will succeed, and there are those who don't have such faith, but "force the issue."
Thus our verse hints at the following - "Any man who engages in business, should not demand his food from G-d, to come close [approach]"... For by forcing the issue and demanding his due, his livelihood will not come close or be enhanced, [but rather driven "further away" from him.]
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
"A Yid Mit Tzvei Challas"
based on a ma'amar from the Zvoliner Rebbe, Parshas Emor
"You Shall take fine flour and bake it into twelve loaves" (24, 5) This Posuk introduces us to the custom seen by many Rebbes known as "Yud Beis Challas." Having twelve loaves of bread present on the shabbos table when breaking the bread. Reb Shmuel Eliyahu of Zvolin Zt'l did not practice this minhag of making Hamotzi on twelve loaves, he rather used the traditional "Lechem Mishna" (two loaves). When the Rebbe Zt'l was questioned on this, he answered "A Yud (Jew also 10) with Beis (2) Challas is Yud Beis Challas"(12 Challas) A Jew and two loaves suffices for Yud Beis (12)!
Translated by Reb Shlomo Gelbtuch, of Brooklyn a Modzitzer Chassid
Parshas Emor. From the Divrei Yisrael
When you will come to The Land and you will harvest it's crops, and you should bring a sheaf - the first of your harvest - to the priest.
The Divrei Yisroel translates this Pasuk - when you will arrive in this world, shorten your involvement in worldly pursuits. But rather, use the beginning of each day for spiritual purposes, bring it to Hashem - who is a priest. The Omer was brought from barley - which is considered inferior, but it is accepted as long as the purpose for this offering is to serve Hashem. This can be accomplished through a chapter of Tehilim, learning Torah and the daily Tefilos (prayers), each individual doing as much as they are capable - whether a great or a small amount! As long as the beginning of an individual's day is given to serving Hashem, that individual has succeeded in bringing the first bundle of the individual's daily harvest to Hashem.
This explains why the Torah specifies further about parched and roasted grains being permitted after the Omer offering. That the daily meals and daily work should not be what put the imprint on a person's day, but rather one's serving Hashem. As it is known, the Omer offering made the new harvest permissible for consumption - which made more food available. So too, if a person will go to work after starting the day serving Hashem, Hashem will prepare for the person abundant sustenance.
Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chassid