In this week's Parasha there is a clear hint to the holiday of Purim. In Parshat Tizaveh Moshe Rabbeinu is commanded to tell Aaron the High Priest to make special garments and ornaments called the bigdey kehunah. (Exodus 28:12) "The two stones placed on the shoulders of the High Priest, (each one symbolizing 6 tribes) will be a remembrance of the twelve tribes of Israel." This imagery brings to mind the first station in the Land of Israel when Joshua entered the land straight to the shoulders of Israel- Shechem (literally- shoulder), to Har Gerizzim and Har Eval the two mountains that received six tribes on each. The Priests stood in the valley of Shechem and blessed the nation. This occurred in the tribal portion of Yosef who signifies unity, who gathered all the brothers to him. The ideal of achdut (unity) is what protected and blessed the Bnei Yisrael. This is what Haman noticed about the Jewish people and it disturbed him greatly. Then Haman said to King Ahasuerus, "There is one nation scattered and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of all other people and they do not observe the king's laws, so it is not in the king's interest to let them remain in peace." (Ether 3:8) As long as the Jewish nation remained united they were able to conquer the land and defeat their enemies. Later, as we read in the book of Judges, they began to assimilate and fall apart. They became exposed, endangered and most of all disillusioned. Their faith dropped. They lost their national and religious identity. This was a good time for the enemy to strike.

The first scene in the book of Ester has Achashverosh, the evil king that swears to annihilate Israel, dressed up in the bigdey kehunah (the very ones we read about in this parsha) at his banquet. This was a clear act of disrespect for the sanctity of the Priesthood, and the Jewish people, but worse, the text vividly describes how the Jews who participated in the merrymaking there, at this point of the game ate, drank, and danced the disco of peace, love and music for all… (Oh the illusion of assimilation!) There was one person that stood in holy chutzpah and did not bow down to Achashverosh and Haman – Mordechai the Jew, from the tribe of Binyamin. When Yaakov came to the Yabok on the Jordan after leaving Lavan's house for once and for good, he met Esav, who he feared. The Torah describes how all the camps of his household bowed before Esav, one after the next. The only one not to bow before him was Binyamin. ( He was not born yet.)

Achmanijad was invited to speak at a famous University in New York. The liberal Jews said, "what the heck, let him talk". Goldstone, a Jew, thinks he's placating and discoing the dance of peace. But a Jew is a Jew is a Jew. Purim is not even a story of banquets, partying, and masquerading. It is a scenario familiar to us all. Whether it's a Haman, Pope Urban II in 1095, a Nazi, or a Chamas terrorist- they DO NOT differentiate if we are partying with the world or being actively Jewish. It is those that don't bow down, like Mordechai Hayehudi, that have the holy chutzpah and wear the uniform of an idea, the ones that call for achdut (unity), the ones that go to fight for the truth- they are the heroes- They have internalized the message of Purim.

Shabbat Shalom,
Leah Goldsmith

Parshat Mishpatim – Trumah
February 12, 2010

Exodus 24:7 – "And Moshe took the book of the covenant and read in the hearing of the people and they said, "All that the Lord has said, we will do and we will listen.". (naaseh venishma)

There are many new and different torah insights that come up through the intellect of great wisdom and understanding. Some come from the heart of emotion. Some need to remain right where they started and not be revealed to others. Some should be revealed to the people close to us, people we know well- but not be revealed in writing for the whole public to know. There are torahs that everyone should see and know that apply to a large audience. Even in a chat room. There are torahs that need time to mature before exposing them, like a baby in a uterus, not ready to be born. If these secrets were revealed too early, it would be like a miscarriage, lost to all. Some torahs need to be waited out patiently and mature with time, when the ideas "can be born" at the right time bringing a great blessing with them.

All of these torahs are divided into three divisions: 1) Thought 2) Speech 3) Action. There are torahs that should remain just in thought. Some can be spoken. The ones that need action taken are the ones written down. Our holy torah is divided into 2 parts: the written and oral laws. The written laws of the torah deal with the direct implementation of the torah, suiting action into words like the 7 Noachide Laws that apply to all of humanity. This is in the realm of "We will do". The oral laws, applying to "And we will listen" touch upon the oral laws passed down from mouth to ear through the generations, dealing with the finite nuances of each particular mitzvah – special to and for the Jewish people, differentiating them from the rest of the world. Eventually these oral torahs were written down into what we know as the mishnah and the Talmud today.

Some examples of the mitzvoth we do with our ears and mouth:
Hearing the shofar
Hearing the megillah on Purim
Hear the words of ones own prayers and blessings
Not hearing slander
Not hearing blasphemy

Speaking respectfully
Reciting blessings
Speaking words of truth
Not swearing Not instigating
Not speaking G-d's name in vain

As we approach the final redemption more and more torahs are being revealed as the prophesies unfold and Israel as a nation stands firmly on its soil again. The hidden torahs that were kept secret are also revealed to a more hungry audience that thirsts for the word of Hashem. The 2 stone tablets of the ten commandments "Naaseh Venishma – representing we will do and we will listen that made waves in the world at Sinai, have indeed increased in their ripple effect as modern technology gives us the knowledge most accessably and quickly- we are almost there! Hold on!!!!!!!!!

Shabbat Shalom,
Leah Goldsmith

Parshat Yitro
February 5, 2010

This week's Torah portion is named after Yitro, Moshe Rabeynu's father-in-law a former Midyanite priest. Our sages teach us that there was not any form of idol worship that Yitro did not dabble with. He was in a constant search for the truth, until finally when the nation of Israel left Egypt Yitro says "Now I know that Hashem is greater than any other god for what they planned to do to them" [Exodus 18:11]. (This verse is difficult to translate and the English translations do not do this verse justice. It means that what the Egyptians planned for the Nation of Israel ended up happening to them) The Toldot Yitzchak, famous 15th century Jewish commentator, writes on his commentary to this verse, that what convinced Yitro that Hashem is above all other gods is the fact that he punished the Egyptians measure for measure. Idolaters believed that the stars and heavenly bodies had a will of their own but they were only able to punish the evildoer according to their particular makeup. For example, if one sins to the moon through the fire of desire, he will, nevertheless, be punished through the power of coldness and wetness since the moon, according to idol worshipers, rules only over these elements. What amazed Yitro was the fact the G-D of Israel is able to punish using any of the basic four elements fire, wind, earth, and water. This proved that he was the G-D of all the forces of nature.

Although many years have passed since Yitro found his way to G-D, there are many others like Yitro that are in a constant search for the truth. Today most people don't believe that stars have a mind of their own but in many instances they have only replaced old forms of idolatry for new ones. In order to reach out to those who are truly searching for Hashem, the Torah dedicates an entire Parasha to Yitro! What made him so special was that, although he achieved the highest degree in religious philosophy, Professor Yitro was able to put his modesty above his wisdom and not let arrogance blind him.

There are two opinions brought down by our sages regarding to the exact time Yitro joined the nation of Israel. One says that Yitro joined Am Yisrael after the splitting of the sea and the other says after the receiving of the Torah. In truth these opinions do not contradict one another. There are those who are brought close to Hashem by observing the miraculous miracles surrounding the nation of Israel. Others are memorized by the wisdom of the Torah. Both are vessels by which Hashem reveals Himself to mankind. In truth the more a person delves into the nation of Israel and the Torah he will come to a realization that in essence they are one! This is the deep meaning of the verse which is usually translated as "Yitro rejoiced over all the goodness which Hashem had done to Israel, in delivering them from the hand of the Egyptians." Exodus 18:9 The Hebrew word for "rejoiced" is very unusual here instead of using the normal forms of the word like vi'samach" or vi'sas it uses the word - "Vayichad" which means literally to unify. Rabbi Yosef Caro, 15th century author of the Shulchan Aruch, writes in his cabbalistic work Magid Meyashaim that Yitro did a complete unification. Yitro realized that the Jewish nation is the vessel in revealing Hashem in this world and in essence there is complete unison between the nation of Israel G-D and the Torah.

Shabbat Shalom,
Rabbi Moshe Goldsmith

Parshat Beshalach
January 28, 2010

"And the children of Israel went into the midst of the sea on dry ground and the waters were a wall to them on their right hand and on their left"

Dry land, as opposed to the ocean, is a place where one's eyes are open to the exposed world. This is called Alma D'Galia – the revealed world. Holding up to view all that is here on land, the valleys, mountains, earth, rocks and vegetation- all of this also exists under the sea. One that lives on his property and landholdings is likely to think "he has it made in the shade". There is so much "out there" to be had- there is not even a reason to think about what we don't know.

Life at sea is a different story. It is a concealed underworld where what you see is not necessarily what you get. This is known as Alma D'Casia – the hidden world. Under the waves it is cloudy and obscure, mysterious. Under wrap, what lives under the sea lies in wait to be discovered like an embryo, alive and kicking. There's a lot we don't know about this place.

We anticipate the blessed event of a birth and finally the day comes when the waters break and a new life, unique to anyone else is born. As the Bnei Yisrael shout out in their labor pains, "For it had been better that we die", their mouths were opened first in fits of pain, then in prayer, then in song. Parshat Beshalach focuses on the merging of the two worlds of Alma D'Galia and Alma D'Casia as the womb of time gave birth to new spiritual dimensions REVEALED at the splitting of the sea at Shirat Hayam. Land and sea come together in a miraculous event. As the children of Israel rejoice in their new status of blue blooded sons of the King, they praise Hashem, " Who is like thee, O Lord!". The musical instruments used there were made and hidden by the righteous women of Israel who never gave up hope of a final redemption and awaited the day to sing and play on their drums and harps.

What differentiates prayer from song? When we pray, we entreat " Please G-d, do this for me! I am lacking…. I need…." Much of our divine service is spent supplicating on behalf of Am Yisrael (please Hashem collect the remnant of your people from the four corners of the earth), the Land of Israel (please rain your abundance on Your Land. Please bring REAL PEACE- and not a phony lie- to Israel), for the widows and orphans, for the righteous gentiles, for the world at large, for the sick and needy. In the delivery room a lot of praying is done.

Shira on the other hand, comes from a place of feeling satisfied and fulfilled. It is a prayer of thanks. This is a much higher level of service. This is why we celebrate the 7th day of Pesach. It is a sacred day of praise.

We ask, where is Hashem? On the land, on the sea, in the sky? Our Rabbis answer " The whole world is filled with His glory". Hashem is exactly where we let him in, He prefers we do it with song and dance.

Shabbat Shalom,
Leah Goldsmith

Parshat Bo
January 23, 2010

Like a big fish in a small pond, Pharoh ruled from his throne on the Nile. As this watering place replenished itself (and there was no need to pray for rain) it invoked a climate of opinion that the world was a self sustained place. Of course Pharoh took complete credit for it, no-one negated this since there was no free choice. "Ani Asitani- I created myself" was what he told his kingdom. Holding up his mirror, he already had a hard heart.

The Egyptians were experts in metaphysics. By using necromantic techniques, like turning sticks into snakes and other methods of waving a wand, they created a society so steeped in idolatry - there was no other like it in the world. To this setting the Bnei Yisrael arrive and sink within three generations to the almost final level of Tum-ah. The mood of so mean hearted a place was thick with heresy. Nevertheless, the ball started rolling and sure enough, the Bnei Yisrael come to the realization that they must get off the ground of Egypt.

Parshat Bo, with the last of the plagues, focuses on the finite differences between the Egyptians and the Bnei Yisrael. The curtain that prevented Egypt from knowing G-d inevitably brought a great darkness to them which eventually led to the falling of their empire. - "And there was a great darkness in all of the land of Mitzrayim for three days. They saw not one another but the children of Israel had light..." As the children of Israel acted as free men and not bound in the shackles of their minds, they amassed more and more perception in their knowledge of G-d. They acquired the vessels that enabled them to hold the light. So, for one it was darkness and the other – light. This was no magic trick – two separate features, light and darkness materialized simultaneously. The Egyptians saw no-one because they banished the light, denying G-d.

Our Rabbis bring down a very important torah here- Heaven and Hell are also in the same place and the same time. It is up to you to decide where you are and what to do when you get there.

The light that was internalized eventually increased in the backdrop of darkness, connecting to the idea of the mitzvah of Parshat Bo- Kiddush HaChodesh, when the Beit Din declares a new moon via witnesses that come to testify in the Temple. That confirmation determines the sanctity of the Jewish Time table and its holidays (to this day!). This is likened to the beginning of the revelation process, starting with a sliver of light and continuing with more and more light every night. In the plague of darkness, the children of Israel held the light high. This light increased when they hastened out of Egypt and reached the climax when they reached the Red Sea, reaching the hour of complete faith. The light at that hour became so great – it was then that they became a light unto the nations: See Joshua 2:9 when Rachav says: "I know that the Lord has given you the land and your terror is fallen upon us, and that all the inhabitants of the land melt away because of you. For we have heard how the Lord has dried up the waters of the Sea of Suf before you when you came out of mitzrayim… for the Lord your G-d, He is G-d in heaven above, and on the earth beneath."

Shabbat Shalom,
Leah Goldsmith

Parshat Vaera
January 15, 2010

"And G-d spoke to Moshe and said to him. I am the Lord, and I appeared to Avraham, to Yitzchak, and to Ya'akov, by the name of G-d Almighty (El Shaddai) - I was not known to them. And I have also established my covenant with them, to give them the Land… and I have remembered my covenant… and I will deliver you, will redeem you and I will take you to me for a people and I will be to you a G-d… And I will bring you to the land which I swore to give to Avraham to Yitzchak and to Ya'akov, and I will give it to you for a heritage- I am the Lord."

The book of Bereishit focuses on the creation of the world and the segulah of the Avot (Patriarchs and Matriarchs) as select individuals who were able to perceive G-d in the limited and contracted systems of "nature". They were not stuck in this realm but asked questions about, above and beyond nature. It began with Avraham who stood "on the other side" of the norms of the world perspective and was able to recognize G-dliness even in the restricted realms of social, cultural, political and religious behaviors that resulted from the tunnel vision of their time. He was the first to reveal G-d. These abilities were transferred from father to son, father to son – and 70 souls go down to Egypt, all of them containing this knowledge of G-d. Where does it take them?

The book of Shemot focuses on the creation of spirituality. This eventually led to the giving/receiving of the Torah on Mount Sinai, the building of a "home" for G-d in the Mishkan, and finally actualizing the heavenly plans for actualizing the Torah laws and ideals in the Bnei Yisrael setting up a home in the Promised Land.

First though, they had to go through a purification process of difficult years in bondage and suffering in Egypt. The events in these parshas of the Book of Shemot, especially consolidated into Vaera 6:2 lead us up the steps of the process of the revelation of the manifestation of G-d in the world. The impact the exodus had on the world and its afterglow proclaimed G-d as the Lord, "Ani Hashem", infusing the world with the knowledge of G-d. This was done when Israel was transformed into a nation, one inseparable unit, one indestructible unit that no amount of humbling and breaking could undo. As this nation took form, G-d became "Ani Hashem." Suddenly, all the walls supporting the laws of nature began to fall down. This began with the plagues which did not affect the Bnei Yisrael. At first they "harkened not to Moshe for anguish of spirit and cruel bondage". But, one thing led to another and they went from saying to G-d, "you lookin' at me…?" to "can I be the apple of your eye?" Through the obvious miracles that G-d performed, the Divine Presence not only became revealed to G-d's chosen, but the whole world kinda sat back and stared.

The heavenly objectives were all finally achieved. We commemorate them and celebrate them with the three festivals of Pesach, Shavuot and Sukkot: 1) Pesach- Signifying the first stage of the redemptive process – freedom from bondage, recovery and finally Israel becoming a holy entity- "And I took you to Me for a people." The light of G-d is revealed through them to the entire world. 2) Shavuot- The marriage between G-d and Knesset Yisrael – Matan Torah, the giving of the Torah on Mount Sinai. 3) Sukkot- Building a house for G-d. (This is also the time when all the nations of the world come up to the Temple Mount with offerings)

These were all revealed miracles but the pinnacle of all miracles was the Nation of Israel being born, defying all the laws of nature.

And now, put on some background music, Whitney Houston and "There can be Miracles" as I tell you a little story told by one of the greatest Kabbalists in Israel today, Harav Chaim Hacohen, HaChalban, shlitah. It goes like this- Once upon a time there was a guy who rode a bike carrying two bags of sand every single day for years and years past the customs authorities while he passed from one country to another. Since it was sand, they couldn't tax him so he rode through untroubled every day. One day, one of the officers said he thought it would be a good idea to take one bag of sand and check it. Who knows, maybe there was monkey business going on… Maybe he really was evading taxes and there was something else in the bag besides sand. They took it to a laboratory, checked it, and sure enough- it was sand! He rode by freely every day and this continued for many many years. One day, the customs officer retired. As he was enjoying himself at a cafי, who comes in but the sand peddler! "Hey", he said. "I am not working at customs anymore. Mind telling me what the deal with the sand is? Are you a mishigina?"(are you crazy or something?) "Oh", the peddler answered, "That. Well, it's not the sand I'm doing. It's the bikes."

Sometimes there are such revealed things that we don't even see them. We don't think about them. We are looking in pockets, in secret places, for deep dark secrets while the obvious that happens to us every day, years on end - we just don't see!!!!!!!

Israel, as it progresses and deals with the real world, as it BUILDS, has NEW BABIES, develops to heights only one can dream about, after it's history of being cast out, suppressed, dispersed, burnt at the stake, banished, cremated and almost decimated – like no other people in the world- has returned to her Land.

Israel has a special soul.

It surpasses anything of "natural order" and can only be defined as a miracle. No power in the world, even Pharoh, will prevent the open miracles from occurring as it is written in the prophets. As much as it seems that Hashem's light is concealed, it is up to you to "see the miracles if you believe". (thank you Whitney Houston)

Shabbat Shalom,
Leah Goldsmith

Parshat Shemot
January 8, 2010

King Solomon in his book of Proverbs 13:23 writes
"Much food is in the tillage of the poor: but there are others that perish without judgment." Rabeynu Yonah ( famous Jewish scholar who lived from 1210 – 1263) explains that sometimes, seemingly against all odds, we find a poor person's field that yields a fantastic crop despite his the lack of means to take proper care of it, whereas a rich person with all his special resources to invest in fertilizers etc. doesn't succeed in attaining a descent harvest.

This in a nut shell is the story of the Jewish nation. A slave nation of Egypt against all the odds is able to overcome a mighty empire and make its way to the land of milk and honey. A Group of Macabbe soldiers is able to overcome the huge Greek empire. In 1948 a small army of holocaust survivors poorly armed are able to overcome those that greatly out number and out arm them! The obvious secret to our success is in Hashem that watches over His righteous nation and will not allow anyone to put its claws on Israel. Those who stand behind the nation of Israel will be blessed along with Israel, but those who dare come against G-d's people and the Torah will not succeed.

"And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed" Genesis 12:3 (G-D's blessing to Abraham)

Shabbat Shalom,
Rabbi Moshe Goldsmith

Parshat Vayechi
January 1, 2010

The root of the word Mitzrayim, tzar, means a narrow narrow place. When looking at an Atlas one can see this is not the case; it is geographically vast. When taking a closer look at Mitzrayim, the Torah explains that there was something in the essence of ancient Egypt that brought about a profound constriction of free thinking there. The Pharoh of Yosef's generation used the famine as a means of exploiting all people, foreigners, people that had money, people that had land, tradesmen. All people sold themselves to him for bread. This is how he gained complete control over the entire commonwealth of Egypt.

The Pharoh "that did not know Yosef" focused on the Bnei Yisrael. His restrictions at first were basic limitations. He executed complete mind control over them. This progressed to the suppression of free speech and his victims became narrow minded. He owned their minds. This happened way before they became slaves. Even with Pharoh #1, when Ya'akov passed away, life carried on, but little by little "Out of Business" signs were put up in more than one realm in the Land of Goshen. The Midrash says that the eyes of the Children of Israel became closed (their mental state of Da'at). Their soul connection began to become obscure. The only real way they were able to survive Mitzrayim (and we know that many perished), was to follow the example of Yosef HaTzaddik and know that the time of descent has in it a kernel of the time of revival. Those who were able to internalize the redemptive light at a dark time were saved. There were even those that saved others, like Miriam who pleaded with her parents to reunite and from that union Moshe Rabbeinu was born. He later used the same remedy and saved the people from being totally swallowed up in the fleshpots. There are modern day examples of such people that are sent on shlichut to teach Torah in far out places to people who have lost their soul connections.

This idea is illustrated in a story told by Rabbi Nachman of Breslov, who lived over 200 years ago in the Ukraine. The name of the story is "The Turkey Prince". It is about the son of a King who thought he was a turkey. He took off all of his clothes and sat in a narrow place under the table, like in a coup. He would peck away at bones and pieces of bread, like a turkey. The King was exasperated because none of his advisors could help the King's son. A sage then came and told everyone to leave the room for an indefinite amount of time. When alone with the "Turkey Prince", the sage proceeded to remove all of his own clothes and then sat down under the table, next to the prince. He pecked away at the scraps of food. The prince then asked, "Who are you?" The sage replied, "Who are YOU?" "I am a turkey!". "I am also a turkey!". They sat around together for quite a few days and became the best of friends. One day, the sage pulled out a shirt and put it on. "What makes you think a turkey can't wear a shirt?" The prince said, "Yeah, you can wear a shirt and still be a turkey." After a while the sage put on a pair of pants and applied the same principles. One day they were completely dressed. One day the sage said, "What makes you think you can't eat good food and eat with silverware and still be a turkey!" Finally, he said "Why hang out in so narrow a place, let's sit AT the table!" and he continued this way until the "Turkey Prince" was completely cured.

There is a famous saying, "It is easy to take someone out of galut (exile), but difficult to take the exile out of someone." Most people do not know to what extent the slanted opinions of media are substituted for facts. Most people believe in the "pure sincere care" of their government. Most people are happy to live comfortably and be brain dead. In order to "suck up" to the exile that butters their bread, they intellectualize away without Da'at, without the soul connection to the kernel about to blossom into redemption anyway, regardless of what they think. They are eating crumbs under the table in a narrow narrow place. It is our duty to try and be like the sage. As we sit in that narrow narrow place and know what door we came through, we can open doors for others. This is giving life. This is Vayechi.

This Torah is dedicated to Henrietta Pere, z"l who raised her family with the love for torah and the Land of Israel. May her soul rest in peace.

Shabbat Shalom,
Leah Goldsmith

Parashat Vayigash
December 25, 2009

VayiGASH (coming near), GASHmiyut (material bounty) and the Land of GOSHen (the place the tribes set up housekeeping in Egypt), are all of the root word- gash- belonging to the cupful of physical ingredients that are the meat and marrow of the function of Yosef HaTzaddik. The spiraling plot rises up and Yosef shoots to the surface as the urgency of it explodes into revelation. Yosef does not leave earth behind though. The complications in every angle and slant leave the constellation of the brothers surrounding Yosef as pictured in his first dream: " We were binding sheaves in the field, and lo, my sheaf arose and also stood upright: and behold your sheaves stood round about and bowed down to my sheaf". (Vayeshev 37:6)

Up until this point, in which Yosef reveals himself, the family seemed doomed. Yosef was "missing". Shimon taken and vanished, Binyamin about to be a here today, gone tomorrow story. Yosef calls, " Every man out of the room." Our Rabbis interpret this to mean – All egos are now put away. The realization that Yosef's dreams were now fulfilled brought them to a state of complete self annulment. This counterbalanced the physically "hungry" state they were in. Now they entered a state of absolute "soul persona" (bitul atzmi).

When a person forgets about himself, his needs, wants, cravings, ambitions, and interest in making it in the dog eat dog world- he CAN reach the ultimate soul connection with Divine Providence. Yosef's demands on them were not for his personal gratification, but to only put them through the purifying power of bitul atzmi. His self fulfilling prophesies came from his expertise in this realm, for he never took credit for himself in excelling- it was Hashem's success. He went through the fire in almost every scenario from his estranged family, to life in exile YET never reflected how this would impair him personally. He lived in a place saturated in hedonism, yet was untouched by it. This is all in the virtue of the transmission of intuitive wisdom that was passed from his father, Ya'akov Avinu to him. After 22 years, Yehudah makes the final "connecting valve" bringing Yesod and Malchut together and restoring a perfect balance to the shattered family. The safe nest of Goshen was the most unlikely place they thought they would wind up when they threw Yosef in the pit years before.

Yosef had 17 years of boyhood with his father. The relationship of giving and taking is reversed and Yosef returns the compliment to his father as he caters to him for the last 17 years of Ya'akov's life. Bringing together shamayim and aretz (heaven and earth), there is a tranquil prosperous time for the children of Israel. This is only temporary though because we know that later, a new king takes over Egypt that does not know Yosef… Both Ya'akov and Yosef (the dry bones) are buried in the Land of Israel because they know already about the extremely temporary golden age of galut (exile) and that they need to be physically buried and spiritually a part of the Land of the Living. Chevron and Shechem are their resting places, the monuments living testimony to the parcels of land bought fair and square by our forefathers years before. DO NOT LET ANYONE DECEIVE YOU INTO BELIEVING THAT THESE CAN POSSIBLY BE ANYTHING BUT THE HOLIEST OF ANCIENT JEWISH SITES.

Shabbat Shalom,
Leah Goldsmith

Parasaht Vayeshev
December 11, 2009

Yosef's life wasn't easy, even from a tender age. When he was a little boy he became orphaned of his mother, which is why his father had to make for him a special coat, like many of the matriarchs did for their sons ( see Samuel 1 2:19 " and his mother made him a coat and brought it to him from year to year"- pertaining to Chana and Samuel). Yosef's brothers confided in their mothers, while he brought to his father reports about them.

But Yosef was not helpless. The bond between Yosef and his father, Ya'akov, was so profoundly enriched with the wisest and deepest teachings, that it prepared him to be the pathfinder in the darkness that was about to set. Yosef was gifted, but no-one there wanted his gifts. The plunge into the bottom of the barrel began when he wasn't accepted. As the story line slants downward, and episode after episode he falls deeper into the seeming abyss, when the first exile in essence begins, the potential of Mashiach Ben David was being conceived right then with the breaking story of Yehudah and Tamar.

Yosef is a master of restraint in more ways commonly known to us. He knows when to guard his tongue and say only the right thing at the right time and place. He keeps under control, holding a tight hand on faith in a hard place. Egypt was the most immoral place on earth in that generation. In this darkness, Yosef, in his kaleidoscope of supernatural abilities, transforms from one who is not accepted into " and the man was successful." He climbed above and beyond because he firmly knew and said, "Hashem has concocted a remedy!"

During the days of the Greeks, in the days prior to the miracle of Chanukah, when all the light of torah was blackened and the traditions and torah wisdoms passed down from father to son were forbidden by law, a group of tzaddkim arose to fight the war and restore glory to the Jewish people and the Temple. The relighting of the menorah was no less a victory than winning the military war. The vile of oil they found that lasted for eight miraculous days was found buried deep in the ground, just like Yosef, the symbol of Mother earth, of the length and breadth of the Land of Israel ( Yosef and Zion are one). Yosef, who had to fall on his face in the pit, later was the one who revealed the light and salvation as he said, "It is not me, but Hashem."

"He raises the poor out of the dust." (Samuel 1:8)

With Hashem's help, and it is like a dream, we are living in incredible times. After so long an exile, we are witnessing the revival of the dry bones (see Ezekiel 36,37), the bones of Yosef. A grim, grim picture is presented to the world and Israel is not accepted. No power in the world though, can possibly stop the Divine Redemption process. The light that shines out of Zion will outshine the shiny white teeth of the media, of the dazzling smile of false politicians, and we will all know that the remedy that Hashem created when Yosef was thrown into the pit is awaiting.

Get your sunglasses on!

Shabbat Shalom,
Leah Goldsmith

Parasaht Vayishlach
December 3, 2009

King Solomon in his book of proverbs writes in chapter 26:17 He that passes by, and meddles with strife belonging not to him, is like one that takes a dog by the ears. In other words, if you take a dog by its ears it is surely going to bite you, so don't bring trouble upon yourself when you are capable of avoiding it. Our sages bring down this proverb in regards to Jacob sending messengers to Esau - Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom. And he commanded them, saying, Thus shall you speak to my lord Esau; Your servant Jacob said thus, I have sojourned with Laban, and stayed there until now:

Jacob could have avoided this mess with Esau if he simply would have not initiated the meeting with him. The famous Ramban in his commentary on the verse writes that the Jewish people brought upon themselves their own downfall in the second temple period when the kings of Israel made a covenant with the Romans. The message of our sages is very clear and is so relevant to what is happening today. Instead of the leadership of Israel focusing its energy on building the land and strengthening the Jewish nation it is constantly trying to placate the Nations of the world with new ideas and initiatives for the so called "peace process". This process has not brought one good result for our people only terrible sorrow and bloodshed. Let's face the facts; what has been happening over the last 20 or so years is not a true peace process; it has been a one sided deal the whole way through. Israel has been making one concession after the next while the other side has done nothing but spit in our faces. How could our leaders be so naןve? The nations of the world have a clear goal in mind which is trying to prevent us from growing and thriving in our land. Over the years, they were doing a better job in trying to cover up their true plans by speaking nice words like peace etc. but their patience has been running out and their true intensions are painted on every wall. The time has come for the Jewish nation and for those who love and support Israel, the Torah, and G-D to stand up for the truth and declare to all - Let our People Grow! Please show us your helping hand.

Shabbat Shalom,
Rabbi Moshe Goldsmith, Mayor of Itamar

Parshat Vayeitzeh
November 26, 2009

The classic way of serving Hashem is through the three principles of learning torah, prayer and good deeds. These are all within the realm of the spiritual world. Many people have spent time in their lives in which they went to yeshiva, or took a year off to "sit and learn". This is just what Ya'akov Avinu did in the house of Shem and Ever for fourteen years, immersed in holiness, isolated from the troubles of Esav and self contained in the realm of awesome spirituality. But then came the time that he had to rise to an even higher level by means of connecting with the real world. And Ya'akov went to Charan to face the reality of a mundane, tricky, physical, material world.

How do you think he managed?

Ya'akov dreams about a ladder: "Ya'akov had a vision in a dream. A ladder was on the ground and its head reached heaven." (Bereishit 28:10) This illustration taken out of his conscience was an indication to him that it was time to connect heaven and earth. He dreamt about himself, not on the ladder, be that he in fact WAS the ladder. There is a saying in chazal, "Pitchu li petach shel machat, Ani eftach lachem petach shel oolam" (If you open the passageway to opportunity- by just a crack- G-d will pull it wide open for you). But the first attempt comes from you. This is the first step on the ladder of undertaking something. As we clamber up the ladder of our daily tasks, annoyances, things we need to do, with will and firm resolve, it becomes a ladder of iron will and we say "come what may!" But a person has to step on from the lowest, most basic stair. That's the only way it can be a stairway to heaven. You can't jump on. There are no shortcuts. You should know that G-d is right there pushing you from behind. Step by step.

Thomas Edison once said "If we did the things we are capable of doing, we would literally astound ourselves". Ya'akov merited in ascending to the highest level, rising up to all the challenges placed before him. How would you feel if you worked for someone for seven straight years and weren't paid? How would you feel if you thought you were marrying the woman of your dreams and behold- you were rooked? How would you feel leaving a holy haven to play a bunco game for 20 years? Ya'akov wasn't looking to be a star in Fame. He wasn't even climbing Mount Everest. He could have left the earth behind, but he chose to be the ladder himself, connecting heaven and earth. This is what we call coping. It is a very Jewish concept that began with our forefathers. He left Lavan's house shalem- whole. Untouched and only blessed. He is the perfect balance that we call Tiferet. When people don't hesitate, they don't fall down. He was devoted to the task of building the House of Israel, called Beit Ya'akov. This was only achieved through complete faith in G-d.

Thoughts, deeds and speech are the rungs in the ladder we call "yours truly". How you do them is up to you. They are all interconnected. You may hit a blind alley on your journey of the day but when you know that G-d is on your side, if you do the right thing, there can never be a stalemate in the game we call life. Ya'akov never had rest, like most of our forefathers and kings. King David said, "Who will rise to the mountain of G-d!" Only the devoted. Devoted to chayim tovim, a good life (you make it, you break it) – Shabbat Shalom, Leah Goldsmith

(Many of the ideas in this torah were given by the Rav Chaim Hacohen, shlitah- hachalban)

Shabbat Shalom,
Leah Goldsmith

Parshat Toldot
November 20, 2009

In order to understand the variety of psyches and the distinct and unique personal identities of the Avot, a closer look at the redeeming dominant feature of each of them brings us to an intimate understanding of Hashem's attributes engrained in them, and their purpose for being in that specific generation.

Avraham bequeaths to Yitzchak the continuation of the revealed light of G-d in the world. He is likened to the rain falling down from the heavens unto the earth causing things to grow. He is a revolutionary downpour that washes the world clear of old bad habits and purifies the pagan altars. He gives of himself selflessly. He knows that everything that happens, for good or for bad- is from Hashem. He knows that Hashem is pure goodness even when reality is not easy to face or even when it laughs in his face. He prays only for others, never for himself. He never thinks of making a move to improve his own life. Ish chesed Avraham.

Yitzchak, on the other hand is like a tree, standing in one place. He is not running anywhere. He never leaves Eretz Yisrael; his wife is brought to him and later he is even "conned". The underlying feature of his character is his passive will, like when he was bound on the altar. Like the tree, his core energy begins at the bottommost level of his humble existence. Being the protיgי of his father, he transmits his father's teachings, but is a very different man than him. He accomplishes most of his "active duty" in deep prayer and by totally annulling his ego. Ish Gevurah Yitzchak.

Yaakov is like a flame. Although it says, "Ya'akov was a plain man dwelling in tents" we know that he isn't ready to "stand for it". He is the first emotional man, showing love and anger. He is the fire of excitement. He is neither too giving, nor too holding back, but a balance of the two. He progresses forward to building Beit Ya'akov, the House of Israel and fathers the twelve tribes. The shape and texture of his nefesh are a perfect blend of his father and grandfather. Ish Tiferet Ya'akov

The differentiation that Hashem created in every person, novel personality, and derech (way) in how to look at life is demonstrated in these three significant characters that are able to pass down masoret but maintain an individual identity, not always impersonating their own fathers. Later, when there is a further refinement and each tribe finds its position in the constellation of tasks, do we find a projection of mirror images of father-son likeness in that of Yosef to Ya'akov. But even here, looking like the "spitting image" of his father, in the sphere of things, Tiferet and Yesod have two different missions. Ya'akov takes matters into hand specifically in dealing with the management of his household. Yosef, on the other hand, pours bounty providing for his brothers and the rest of the world as well. He shows restraint like Yitzchak and in all humbleness gives all the credit to Hashem in his successes. He shows balance and emotion, being a combination of all of those who preceeded him but he has his own fish to fry…. We will delve into his intrigues in the coming parshiot- stay in tune!

Shabbat Shalom,
Leah Goldsmith

Parshat Chayeh Sarah
November 13, 2009

The substance of Am Yisrael is applied through the generations, it's destiny preserved as one generation "punches out" and another "punches in", always accounting for the time. We travel down the corridors of time with different approaches to practice of faith in G-d as exemplified by the first 2 human building blocks, Abraham and Sarah. The parsha begins with the passing of Sarah Immeinu – the symbol of Chayeh Sha'ah, the living hour of time, maintaining hour by hour the household, preparing the day to day needs, thinking things through and supervising over the daily challenges that arise including education, correcting faulty dealings between the family and it's environs, making people glad to join and cooperate with them, feeding them, washing their clothes, taking care of all the practical needs and praying every moment of the day for success in these endeavors. The needs of THIS world-NOW were her job. This day to day preservation was represented by the candle that always shined in her tent, lighting up all of those around her in comfort and radiant energy.

The Bereishit Raba (58:2) brings down that as the sun was setting on the life of Sarah, a new sun began to rise in the form of Rivka who was born on the day of Sarah's passing. This great soul conceived in Aram Naharayim, Avraham's "home town" born to Betuel Ben Nachor came to take the place of Sarah as another building block placed upon the former. The light was returned to the tent and Yitzchak, the son of Avraham was consoled through the continuity of Chayeh Sha'ah.

The parsha is completed with the passing away of Avraham Avinu, the symbol of Chayeh Olam, Infinite time, being the emblem of everlasting faith implemented in all his acts of self sacrifice for the human race for all of eternity. His life's work made the preparation for eternal life – belief in one G-d, connecting all of those to Olam Habah, the next world. Both Chayeh Olam and Chayeh Sha'ah include different tempos in the flow of Netzach (foreverness), each Mashpiah (personal influence) putting in their time toward a life beyond the grave.

In relation to time and its connection to the concepts mentioned here, Harav Chaim HaCohen shlita said this week that a person needs to set an alarm clock a few times a week and wake up to the ring remembering how the father of time runs the world. Time ebbs and flows but it is up to us to implement the ideals of Jewish life that can never be dead and buried. As a partner to the creator, we must take responsibility in the 2 realms of Chayeh Sha'ah and Chayeh Olam – what we do with our time- by continuing the work through time and through the generations. This makes time stand still, connecting the past, present and future.

Shabbat Shalom,
Leah Goldsmith

Parshat Vayera
November 5, 2009

In the Talmud it says that our Patriarchs did not depart from this world since they are brought back to life by the continuation of the mitzvoth performed from generation to generation. Being heirs to the legacy of Israel, the Jewish people have forever performed mitzvoth like Brit Mila, inviting guests in for the Shabbat meal, and other acts of reaching out to the needy, like what we read about in Abraham and Sarah. The values that our forefathers have passed down to us far surpass checking rice and legumes for bugs, going to shule, looking "frum" and all the typical mitzvoth we are so acquainted with. The stories of their self sacrifice go above and beyond setting another placemat or throwing in another pulky to the oven.

The gutsiness our forefathers demonstrated in the wars they fought showed no compromise with the faulty social norms of their time. The nerve, bravery and fearlessness that they had are what helped them overcome the tests that were given them time after time. It was not only Daniel who escaped the lion's den but ALL of the Patriarchs and Matriarchs were tested and time after time and "took the bull by the horns". Their stories are the seeds that blossom into the tree of life that we eat from to this day. Their examples serve as an anchor when we sample desperate times, their characters a citation to emulate. The book of Bereishit is full of all kinds of their memoirs. There was active engagement (Abraham running to sacrifice all promised to him) and passive self sacrifice (Yitzchak on the altar). In this parsha we truly come to understand the nature of Avraham's steadfastness, practiced in undoubted faith and devotion.

The Midrash Eliyahu Raba (23) says:"Ad matay yageeu maasay lemaasey avotay?"- "When shall my deeds be like my forefathers – Abraham, Yitzchak and Ya'akov"? This midrash touches upon a person's introspection into the deeds of the forefathers and his own tests in his own time. How can his kavana (intention) be perfected to the level of his forefathers? Kavana comes from the root word, keevoon- direction. The first stop on his path was where he was installed by his parents. But it goes back, to where their parents placed them, and their parents placed them to the first stop- to Abraham. There is a phenomenon today that many people are becoming "more frum" than their parents were. They are covering their hair, wearing black suits and eating only the strictest of hechshers. This goes in sync with the prophecy of Malachi (3:24) that states- "Veheyshiv lev avot al banim velev banim al avotam"- "The fathers hearts will return to the sons, and their sons to their fathers"- meaning that the sons will adhere even more strictly to the laws of the torah. (of the generation that was before.) The midrash of Eliyahu Raba humbles that and asks if we really are greater than our forefathers… It is asking, "Who is sweating over a Jewish cause? Who is being put through the fire? Who is going to fight the corrupt system? Who is going out to war against the enemies of Am Yisrael? Who is being thrown on the altar or down the pit and withstanding it in faith?"

During the holocaust, in one of the death camps there was a rare circumstance of a Jewish woman that had a baby. She approached a man she knew to be a great Rabbi back in the shtetyl. She asked him if he had a knife. He understood in her desperation that she wanted to kill herself and her baby because of the freezing, starving reality they had. As the Rabbi was about to teach her a torah about the sanctity of life, a Nazi officer walked by and heard her request. He happily handed her a knife in the hope of a sure suicide and murder. But this woman was not brash or reckless, that is not what an emissary of our Matriarchs does. To the amazement of everyone, she opened her new born's son's diaper and performed circumcision on him. THAT was self sacrifice.

There are times and there are times. The generations live through them. Some of them are rosy and red. Some are gray and black. In some we are actively fighting for our lives. In some we are "sitting pretty". Am Yisrael is always on a mission though. The passuk "Maasey avot siman lebanim"- "All that happened to the fathers is a sign for the children" is the symbol of history always repeating itself. It is about sacrificing oneself for Israel. Our Rabbis tell us that there are 70 faces to the torah. Our fathers though, have only ONE FACE. Let's strive to look like them.

Dear Readers,
There is a new song out by The Muse. The words go like this-" They will not force us. They will stop degrading us. They will not control us. We will be victorious." It's kind of rock and rolley (and good!) but it is also our message to any foreign government that thinks it can decide what we will do, (as if it will not be in the way of our fathers!- Ha!) Avraham Avinu, the first Father was the first to return to the Land. Moshe and I had the merit of returning to the Land over 24 years ago. This week our mom, at the age of 78 made her way back to the Land on aliyah. Hashem has a plan and it's a little different than what the foreign nations of the world want to dictate to us. If only they knew that WE WILL BE VICTORIOUS in the merit of our forefathers.

Shabbat Shalom,
Leah Goldsmith

Parshat Lech Lecha
October 30, 2009

Parshat Lech Lecha introduces us to the first individual who was willing to say NO to the accepted norms of corruption and idolatry. He was able to knock down and drag the skeletons not only out of the closet, but out of the store that sold them. Detaching himself from the comforts of home, he led a campaign towards the establishment of a new organized movement in the world- monotheism. Carrying the card of faith as his banner, he made a noise in the world as many other people swelled the ranks and "jumped on the train" headed for the Holy Land. These were "The souls that they made in Haran". Genesis 12:5 Avraham is the founding father of the sphere of chesed-lovingkindness. He initiates chesed, running here and there to improve the world through good deeds. G-d told him to go "to the Land" because the manifestation of G-d is a manifestation of the Holy Land as well. The Land of Israel is the chosen place where G-dliness is revealed.

Avraham started as one lone person, being the first believer. He is known as Avraham HaIvri from the word eiver, the other side. The Bereishit Raba brings down different reasons for this name. 1) Avraham is on one side of the world, and the rest of the world is on the other side (immersed in false beliefs). 2) Avraham comes from the line of Eiver 3) He came from the other side of the Euphrates River. He is also known as the founding father of the language Ivrit (Hebrew).When one wants to learn about faith, he should study it in the original language of the bible- Hebrew.

There are other personalities that stand out in their uniqueness called Ivrim. After his brothers sided against him, Yosef is sold to Egypt where he identifies himself as an Ivri. He does not assimilate, but shows integrity time after time in every test given him. The midwives are called Ivriyot and side against the evil decrees of Pharoh in order to preserve the Bnei Yisrael. And Jonah the prophet says : "I am an Ivri, and I fear the Lord of Heaven and earth". Despite being raised in the house of Pharoh, Moshe Rabbeinu returns to his origins as an Ivri when he grows up and realizes who he really is.

Getting to the other side is trailblazing the road with belief in me'eiver, above and beyond the norms of what society says. Being an Ivri is first knowing there is a choice. It is saying "WOW" at how much more good there is in potential and actualizing it. It is being connected to that intuitive side that only faith can give, the ability to feel above time and space. It is wearing a uniform that says," I have holy chutzpah" The attitude we have to the torah concepts in an age that has seen the return of Israel to Israel must change and reconnect to our "Ivri" identities, breaking the 2,000 years of norms applied to life in exile. And like Avraham, it is imperative first and foremost – that we believe! ( and get thee to the Land!)

Shabbat Shalom,
Leah Goldsmith

"Somewhere over the Rainbow"- Parshat Noach 2009
October 23, 2009

After leaving the obscurity of the darkness of the ark, and the winds of change cleared the waters of destruction, in a still doomful sky of clouds, Noach and family witnessed the sign of the brit, the covenant- a sparkling rainbow.
"I have set my bow in the cloud and it shall be for a covenant between me and the earth. And it shall be seen in the cloud and I will remember my covenant which is between me and you and every living creature of all flesh …." (Berieshit 9:13)
This is the brit of the restitution of Hashem sustaining the world. The 7 mitzvot Bnei Noach, the commandments given to Noach's sons, that were instituted this time were meant to benefit humanity and be the foundation for the "new world". Its ethical principles laid down the guidelines for how this world can live in harmony and peace. The seven universal mitzvoth spoken of : 1) not to worship idols 2) not to blaspheme G-d 3) to establish courts of justice 4) not to murder 5) not to commit adultery or incest 6) not to steal 7) Not to eat flesh from a living animal (Sanhedrin:56b, tosefta avoda zara 9:4)

In Kabbalah the 7 colors of the rainbow are represented by the 7 lower sefirot, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut. The mystical vision of Yechezkel upon seeing the merkava is likened to the expeience Noach and family had when gazing at the rainbow. A prophetic voice spoke out of this vision. Yechezkel describes:" like the appearance of a bow which shines in the clouds, such was radiance". Its appearance in the cloud brings to mind another more powerful "new world, the torah on Mount Sinai.

Interestingly, the 8th commandment, surpassing the Noachide Laws, is brit milah- circumcision. This is performed on the 8th day of life and is considered the highest level of spiritual perfection for mankind, even transcending the physical. This is why even the most assimilated Jews perform this mitzvah- it has been engrained in them that there are no compromise in fulfilling this commandment. It takes the next generation "somewhere over the rainbow" and back to Abraham, the trailblazer of the brit. Both the sign of the rainbow and the brit-circumcision are called the same word: the covenant.

Here in Israel, it is just about getting cloudy and we hope for rain. It is usually around the time of Parshat Noach that the first of rainbows appear in the sky. When a person sees a rainbow, he recites a blessing:" Blessed are you Hashem Who remembers the covenant, and is faithful in His covenant and fulfills His word."

Even though it is early in the year, with only 1 parsha behind us in the torah, we look at the rainbow and see it as a sign of the time to recognize mistakes we have already made in this new year, strive o correct them and make a restitution, as Hashem did with us then in the days of Noach, and now as He does always.

Shabbat Shalom,
Leah Goldsmith

Parshat Bereishit
October 15, 2009

The ultimate aim in the creation of man was that he should strive to emulate G-d by following His attributes, like by being compassionate, giving and having a positive influence over the scheme of things. Also in deeds, like keeping Shabbat- just like G-d did. Adam was the forerunner, the first man. He was given the job of being "Tzaddik Yesod Olam"- the Righteous One, the foundation of the world. By connecting the elements of earth, wind, fire and water with his human intelligence and will, he was to make heaven on earth. "And the Lord formed man of the dust of the ground" (Genesis 1:7) There is a famous saying- "Lo bashamayim hee"- It is in the hands of people to make it happen. Bringing it all to a practical level of worship, he was told to guard and keep the Gan, but almost as soon as we cut the ribbon on a brand new world, he fails at "minding the store". This led to his downfall. Forgetting that he was from the dust of the earth and emulating G-d, he wanted to know it all and to be on the same level of G-d.

2,000 years later, the plan for knowing G-d was put into motion by the first believing man, Abraham. He was returned to the Gan, the Land of Israel, rectifying Adam's expulsion. Here, he maintained a new order of faith in one G-d. Everything was given to Adam, but it was only the Patriarchs in the Land that experienced the reality of G-d in their lives. Their ascent into higher spiritual dimensions was acquired through many tests and hardships, scenes in which they were brought down to their knees. Abraham says, "Who am I but dust and ashes" (Vayera 18:27) He was promised the entire Land, but had to pay for a burial plot for Sarah in Chevron. He was promised the Promised Land, but had to fight in wars. He knew G-d, but he, Abraham, had to "make it happen". He had to do the guarding and keeping.

In Masechet Yoma there is a tractate dealing with the place called "Even Hashtiya ". This is the foundation stone from which the entire world was formed. This is the stone that protrudes from the floor of the Temple Mount in the area of the Holy of Holies in Jerusalem. It was here that Abraham was promised seed as many as "the dust of the earth". It all begins and ends right here in this place. Abraham called this place, HaHar (the mountain) which in Chasidism symbolizes great love, the Divine attribute personified by Abraham. He wasn't looking to eat from the tree of knowledge and he didn't want to know it all. He ran to serve G-d through serving humanity. He is called AV hamone goyim- the father of many nations, but the covenant was passed through Abraham's son, Yitzchak. Yitzchak, who was bound on an altar on this very stone was ready to give his life for G-d. Ya'akov, his son, had a dream of a ladder going up to heaven on this stone. He called this place HaBayit (the House) where the soul experiences the absolute unity of G-d. He later became the father of the 12 tribes that make up the unit of the House of Israel. These foundations are all based on this foundation stone, made of dust, the stone that was made "in the beginning".

Rectifying a long exile of AGAIN 2,000 years, we return to walk the paths of our fathers into the Land- to guard it and keep it. We are only at the beginning of climbing the mountain and building a home.
Please help us to do so.

Shabbat Shalom,
Leah Goldsmith

Hoshanah Rabbah
October 9, 2009

The renowned Abarbanel(1437-1508) teaches us that the three major holidays: Pesach, Shavuot, and Succot each represent a stage in building the Jewish Nation. Pesach is the leaving of Egypt and the formation of the Jewish nation, Shavuot is the receiving of the Torah. The holiday of Succot represents the coming into the land of Israel. The first two are very clear but why does Succot represent coming to Israel? Succot is the time where we are judged on how much rain we are going to get in the coming winter. Almost everything about succot is centered on this idea. The holiday of Succot is called Chag Haasif the holiday of harvest because on Succot time we just completed an agricultural year and reaped the fruits of our hard work and another cycle begins. The judgment on rain will determine how much bounty we will merit in in the coming year. Most countries have a bountiful supply of water throughout the year as G-D lets nature provide them water whether they are deserving of it or not. The land of Israel, on the other hand, does not have this luxury. Because of the tremendous holiness of the land there is a different system of rules that apply to it. As the verse says in Deuteronomy 11:12 "a land for which Hashem has high expectations; the eyes of God are always on it, from the beginning even to the end of the year" The amount of water we will get is directly related to our Divine service. Only if we prove deserving of the gift of water we will receive it. The land Of Israel is in another realm altogether. The tremendous spirituality of the Land and Nation of Israel require a very high standard of purity and righteousness. Let us pray that the Jewish nation will live up to its important goal and be a true light to the Nations. Let it be a very rainy and bountiful year!

Please join us in prayer:

Chag Sameyach,
Rabbi Moshe Goldsmith

Sukkot
2009–10–03

At the beginning of fall, at the height of harvest time, we celebrate Sukkot: Z'man Matan Simchateynu, the season of our rejoicing. The storehouses are full; we have a full new year to anticipate. We are told to go out of the solid walls of our homes and spend the coming days in a makeshift booth(sukkah) with no ceiling, only some branches with a few leaves (s'chach) here and there. It seems a little out of the ordinary, but this commandment has been practiced every year since the clouds of glory covered over us in days of yore.

Here in Israel, it is a perfect time of year. Mornings, through the canopy of s'chach, you can see tens of white clouds floating by on the powder blue sky. In the evenings, when you lie down on your bed, hundreds of stars glimmer in the dark ink over your head. The timelessness of looking up at the sky of Israel, the feeling that this moment in which you are in the sukkah could be now, or centuries ago- you can't tell which.

There is a particular blessing we say only on Sukkot: "May the compassionate One erect David's fallen booth". Looking back on the nights of Sukkot in despairing times like the Holocaust, the pogroms in Europe and Arab countries, the evenings of the Inquisition, and more recent times like the Sukkot of Gush Katif and the North Shomron that were uprooted here in the Land ( in these times! )- these are the fallen booths of David. It seems like sometimes there are no walls and there is no safe side. As a people, and also personally we come in contact with many many obstacles that make our lives difficult…But, there is always a morning- we know that "A new light will shine out of Zion". In the morning we perform the mitzvah of lulav and etrog. We strengthen ourselves in perfect faith and know that "come what may" with the help of Hashem, we will continue to stand till the end of days when the crown (Keter) will be placed on the head of King David (Malchut)- and so, the connection of thinking and doing will be brought to a perfect state. This is what we pray for on Sukkot when we place the s'chach ( Crown- Keter) on the vessel of Kingship ( Sukkat David ).

There is a concept in Kabbalah that overcoming obstacles creates a new vessel to receive G-d's light. G-d will never "push you" though, over your limit. If there are obstacles in your path right now, it is because you are actually being given a chance to perfect yourself and ascend to a higher level. For this you need humility. This is a hard task when we live today in a world that stresses boosting up your ego, strengthening your assertiveness, it's a "dog eat dog" world. It wasn't "kochi veotzem yadi asah li et hachayil hazeh" (by my hard work, I reaped the earnings) but, Hashem blessed me with this! Hashem did it for me. The Sukkah, in it's flimsiness (it can be beautiful beyond words- and should be), in it's totally temporary dwelling-place as it is tells us- Hashem is my wall- who am I anyway?... Hashem is hugging us; we are entering Him as we realize we are no more than a cloud that wafts by, or a tiny star in a myriad of galaxies.

Chag Sameyach- Moadim Le'simcha,
Leah Goldsmith

Parshat Ha'azinu – Shabbat Shuva (Return!)
September 25, 2009

Moshe Rabbeinu signs, seals and delivers G-d's message to Am Yisrael: Give ear, oh you heavens and I will speak- hear oh earth, the words of my mouth". With this, he comes to a finish as he is about to exit from the long drama of the exodus. "For tomorrow, I die", he tells the masses. He is telling them that no mortal is immortal, but the heavens and earth, who never die, bare witness to the warnings he delivers. Most of this parsha is a song, conveyed through a prophecy about Israel's relationship with G-d and the blessings they can receive if they listen: "The grapevine will give forth its fruit and the Land its produce." However, if they do not listen, the forewarning states that the witnesses themselves (the heavens which supply the abundant rain and dew and the earth which blossoms and gives forth sustenance) will execute judgment: "And the Land will not give its yield …"

The heavens and earth, we know are represented by the masculine attributes-(the one that influences) and the feminine attributes (the one that receives). This is the motion of the world, the give and take relationship, that represent too the spiritual and physical realms- like the body and the soul. It is the clock of the world ticking, turning, and bringing always new life. What Moshe Rabbeinu is telling us in his final words is that man keeping the Torah is the mechanism that "runs this machine". The torah is timeless and was created specifically for the purpose of connecting these 2 spheres in order to maintain the cycles of life and the rejuvenation of blessing to the world.

It is not coincidence that our parsha's theme is all about what was what is and what will be, as we too come to a full circle as the book of Life is sealed on Yom Kippur. It is precisely at this time that we retrospect, "How was I with so and so…" It is a time to introspect, "How am I with Hashem? How am I with myself?" We pray that "My wisdom will drip down like rain" as we rededicate ourselves to a New Year of being the kli (the vessel) that connects Heaven to Earth in doing more mitzvoth, in thinking better thoughts, and in seeing Glory even when it is not obvious. Let me take this opportunity to bless you with a Shana Tova U'metukah, G'mar Chatimah Tova. We are all witness to the Land giving her fruit, be'ayin tova- a coming to fruition of the blessings promised after 2,000 years of desolation and waste when no people could live here on this Land. A full circle of fate has turned too as we, Am Yisrael return to the beginning, where it all started- in the Land of Israel. Let us rise above the nations of the world that say Israel is not for Israel and show the world the truth. Let these very mountains and this Land be our voice and proclaim His name as one.

Shabbat Shalom,
Leah Goldsmith

Rosh Hashanah the concealed holiday
September 18, 2009

Our sages bring down in the tractate of Rosh Hashanah (11A) a list of events that occurred on Rosh Hashana (New Year) two of them pertain directly to Yosef. He was conceived by his mother Rachel on this day and it was on Rosh Hashana that he was released from prison. In addition, it is mentioned that the slave labor of the Jewish people in Egypt ceased precisely at this time. In order for us to try and understand the connection between Yosef and the stopping of slave labor to Rosh Hashana we must first take a quick glance in what the meaning of Rosh Hashana is and why we celebrate it. In the written law very little is mentioned about the Rosh Hashana holiday. In the book of Leviticus 23:24 it says "Speak to the sons of Israel, saying, 'In the seventh month on the first of the month you shall have a rest, a reminder by shouting, it shall be a holy day. In the book of Numbers 29:1 it says "on the seventh month on the first of the month it shall be to you a holy day you shall not do any work and it shall be a day of shouting" Afterwards the Torah mentions the various sacrifices that are offered on this day. What is so unusual is that all other holidays the reason behind the celebration is clearly outlined in the Torah whereas on this day the Torah does not explain why we celebrate the holiday. Even the word "Teruah" where most translate as sounding trumpets literally means shouting. As we learn out in the book of Joshuah chapter 6:5 "It shall be that when they make a long blast with the sheep's horn, and when you hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city will fall down flat, and the people will go up every man straight ahead." Here the verse clearly distinguishes between the horn of a sheep and the "Teruah" - the shouting of the nation. In other words, the major mitzvah of the day blowing the Shofar is also not mentioned directly in the verse it is only alluded to in the word shouting. This means that all the laws of this day are concealed in our oral traditions!

In addition it is brought down in the oral law that this special day of Rosh Hashan is the Day of Judgment for the entire world, (see the first Mishna of Rosh Hashana) this also is not mentioned in the written Torah - Why did Hashem want to hide this and only reveal us these details in the oral law? In the book of Psams 81:4-6, King David reveals a little more about this special day by clearly mentioning the Mitzvah of blowing the Shofar, at the same time he alludes to the secrecy of this special day. He does mention the connection between Joseph and bondage in Egypt to this special day. Blow the horn at the beginning of the month, at its appointed time on our feast day. For it is a statute for Israel, An ordinance of the God of Jacob. He established it for a testimony in Joseph When he went throughout the land of Egypt. I heard a language that I did not know: When do we blow the horn on the beginning of the month on its appointed time? - on our New Year.

Interestingly, the Hebrew word for its appointed time is called "Keseh" – which comes from the root meaning to hide. In other words this appointed time is centered on hiding. What is G-d hiding from us? All the other holidays come out on full moons this is the only one that is at the beginning of the month. The entire world is now closing in on the completion of the sixth thousandth year since man's creation, where our sages teach us that we have the job through rectification of reaching world perfection at the conclusion of these sixth thousand years. This is achieved by revealing Hashem in the world. One of the most basic concepts of creation is to realize that G-D withdrew Himsef when he created the world in order to allow for man to have free will. It is then our duty to rediscover our creator. This is the major principle of creation. G-D created man in order for man to connect and unite with Him. On Rosh Hashana Hashem judges the world to see if we are getting closer to the goal of creation. Every person is judged – he is asked - what did you do to help the world achieve this unity with G-D? Every nation is judged as well on a national scale to see what they have done in regards to this purpose. The Nation of Israel has the role of being teachers to the world and helping everyone reach this special level of connecting to Hashem. This can only be done when the nation of Israel reaches its proper spiritual height.

When we were slaves in Egypt this special function of our purpose in this world was hidden. We were slaves who would ever expect from a slave nation that they will have such as special purpose in this world. This is what our sages were telling us when they taught us that on Rosh Hashana the slave labor in Egypt ended. Although there was still 6 months left in Egypt until we finally left but the beginning of our redemption began with the end of slave labor: Joseph, who left prison on Rosh Hashana, represents the freedom of the beginning of redeeming his family from the famine and establishing the basis of the Jewish nation. But the nation still had to go through the 210 years of bondage before being liberated. The sound of liberty is represented in the Jubilee year.

Amazingly, it is from the Jubilee year that we learn our in the oral law the mitzvah of blowing the Shofar on Rosh Hasahnah. You are also to count off seven sabbaths of years for yourself, seven times seven years, so that you have the time of the seven sabbaths of years, namely, forty-nine years 'You shall then sound a ram's horn abroad on the tenth day of the seventh month; on the day of atonement you shall sound a horn all through your land. shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family." When Moses blesses each tribe he blesses the tribe of Joseph with having the strength of a bull and the horns of a Re'em. (See Deuteronomy 33:17). Our sages teach us that his horns had the strength of a Bull and the beauty of the Re'em. Yosef had the special gift of the horn. To sound the horn of freedom for the Jewish Nation. Joshuah who came form the house of Joseph conquered Jericho by having the priests sound the horns of the Shofar. The actual word mentioned there is Yovel meaning Jubilee in Hebrew. In closing the concept of Rosh Hashana means concealing the redemption of the world that slowly comes closer and closer each and every year by revealing more and more the presence of G-D in the world. The sounds of the Shofar which first represented the freedom of Joseph and later the beginning our redemption from Egypy and then the contuinuation by entering the land of Israel. We will continue to sound our Shofar until we reach our final redemption when it says in Isaiah 27:13 And it shall come to pass in that day, that the great Shofar shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.

Dear readers it has been nine years since the desecration of the tomb of Joseph almost to the day(the 9th of Tishray Taf Shin Samech Alef) we ask Hashem especially at this time of renewal to reinstate the Jewish presence in the land of Shechem and return to us this our holy site.

I take this opportunity to bless all our readers with a Shanah Tovah Umituka - may the blessing that Hashem gave to Yosef "Kol Ma SHehu asah Hu Hitzlicah" - everything upon which he touched succeeded" - be upon you!

Rabbi Moshe Goldsmith .

Parshat Nitzavim
September 11, 2009

"You stand upright this day, all of you before the Lord..." (D'varim 29 9:10)

There are times to sit, times to run and times to stand. We remember Abraham running to serve his guests. "and Abraham hastened into the tent." (Vayera 18:6,7) "and Abraham ran to the herd." We imagine Rachel as she had taken her father's images and put them in the camel's saddle and sat upon them. Solomon "sits upon the throne." (Kings 1:46) And in this week's parsha, Am Yisrael stand- still to receive Hashem's word. These three motions of sitting, running and standing parallel the 3 spheres of time- then(past tense) (sitting and contemplating) when(future tense) (running to do something) and now (present) (standing in Da'at). Da'at, or yishuv da'at is translated as "peace of mind", or in Kabbalah- knowing. It is experiencing the moment as it is- the precise moment, without dwelling on another time.

Da'at is placed in the middle brain, situated between Chochmah and Binah, representing the "connector" between mentalities and attributes. Harav Areyeh Kaplan brings down in his book "Inner Space" that Da'at generally refers to the intimate connection between Adam and Eve as in "and Adam knew (from the word yada- based on da'at) his wife. When Am Yisrael were standing (in Da'at) they were now able to see the Godly moment as it says in the verse, "See, I have set before you life…"(D'varim 30:15) When a person can see, he can choose life. (When a person is running to do something he can't see. When he is contemplating on what was, he isn't seeing either) When a person reaches the balance of seeing and knowing(Da'at) he reaches the level of perceiving that all of G-d's attributes, as contradictory as they may seem, are all one, then (s)he can also realize that time can stand still too. This is what marriage is all about. Husband and wife with their different personalities combine to make one soul. This is what knowing is all about!

With this picture in mind, we turn to the haftara in Isaiah 61-63. "I will rejoice with the Lord… for He has attired me in garments of salvation.. like a bride and like a bridegroom." (standing and seeing) and "On your walls, Oh Jerusalem, I have appointed watchmen, all day and all night (the guards are standing and seeing). The mental image of Am Yisrael standing on Har Gerizzim and Har Eval as the canopy of their marriage to Hashem as they entered the Land is realized as we come to understand what standing, seeing and knowing mean. The standing in this parsha that we read thousands of years later relates to all the realms of time. The warnings come along with the promises for the future redemption of Israel in her rightful Land- "Hashem will return your captivity and have compassion on you and will return and gather you from all the nations of the world whom G-d has scattered you…"

Shabbat Shalom,
Leah Goldsmith

Parshat Ki Tavo
September 3, 2009

"V'haya Ki Tavo el Ha'aretz" – "When you come into the Land". (Dvarim 26:1)

Being that this parsha falls on the birth date of the Holy Baal Shem Tov, the father of Chassidut, and of the Alter Rebbe, I want to open a window to a Chassidic teaching pertaining to the above passuk. It is likened to when a soul descends from it's heavenly source 'into the land'- into this physical world to fulfill it's purpose.

Am Yisrael was delivered from Egypt and wandered the domain of the empty desert where nothing was accessible and nothing was needed. They nursed Divine inspiration for 40 years. They did not have to eat, change their clothes or worry about a thing. Finally they reached their destination. Their guide and leader did not continue on with them, the manna stopped falling and a new realm of their identity unfolded as they entered the gates of the Land of Israel through the mountains of Har Gerizzim and Har Eval. Here they faced the call to choose between the blessing and the curse. They walked 60 kilometers from the Jordan to these mountains, to the Land of Shechem, a place their forefathers had purchased at the dawn of Judaism. Here was the first "station" of being inaugurated for the 1st Patriarch, Abraham. Here is the parcel of land Jacob bought as he first entered the land with his family after 22 years in the house of Lavan. Here, as they come to receive the torah in Israel, Am Yisrael now put to a final rest, Yosef Hatzaddik in the land that he was sold by his brothers. Am Yisrael are positioned on the 2 scales of Gerizzim and Eval and the blessings and curses are read. Now it was time to actualize G-d's plan for them. This was the very special day they were motivated to so accordingly.

Blessings and curses in essence we bring upon ourselves. There is free choice and there are mitzvoth to do. It does not contradict. We can be blessed if we acknowledge the vitality in our lives, to know and understand what make us tick. We can also be prevented from being cursed if we just check to see how the word meaningful measures into the pitcher we pour and drink from each day. When we read Ki Tavo we think to ourselves, "Who am I, What am I, What am I doing, Am I REALLY alive? There is no greater curse than to be alive and not feel it. This parsha is positioned precisely at the time we need to hear it, close to the Day of Judgment and the beginning of a new cycle in our lives as we approach the New Year. It is clearly a time to ask, "Have I fulfilled my purpose and how have I enriched the world?"

Dear Readers,
It goes without saying that facing these very mountains written about in our parsha, and seeing them every day for the last 24 years while most people only read about them- has been a tremendous G-d given gift. Yes, today we have reached this point again as we enter the Land and try to settle it. It is spoken about with many many husks, doubts, confusion, and strife, even as if it belonged to someone else (G-d forbid!). It is in fact none of the above. It is the primordial covenant between G-d and the Jewish people. May the Torah prove to all the world that we cannot ever run from the truth. May all the people who hold Israel dear - raise the banner of Har Gerizzim and Har Eval – they have chosen to be blessed!!

Shabbat Shalom,
Leah Goldsmith

Parshat Re'eh
August 13, 2009

When a person wants to validate his identity, he delves deep into his roots, verifies the provable facts; he can even check his genealogy and examine the origins that manifested into what he is. Parshat Re'eh is the historical substantiation of Israel as a nation in the Land of Israel. After passing through the Jordan and reaching on that day to the holy site of the Mountains of Gerizzim and Eval, a clarification was made to all of Am Yisrael- Devarim: 27:9 "This day you become a nation to the Lord your G-d". After the long journey of 40 years in the desert, with it's fiery ordeals there were those that begged to turn back to Egypt, thinking of Egypt as a home (and conveniently forgetting their servitude there), - Numbers 14:4 "and we will return to Egypt". Those people believed that their roots and original identities were in Egypt, in the cozy way many of feel about Brooklyn, Los Angeles, Paris, Berlin or any other galut city Jews grew to know and love. They knew well that their founding fathers came from the Land of Israel but conceived them as being isolated tribes from that place.

On the day they entered the Land, in our parsha, the passuk emphasizes "This day you have become a nation". Even on Har Sinai, at the time of the giving of the torah, Hashem said: "Vehayeetem li segulah mekol haamim", in the time frame of the future tense, "and you WILL BE a chosen nation"- when you come into the Land, because there is no nation without a land. There is no Israel without the word of G-d. This had to happen first (the giving of the Torah), then the covenant on the two mountains later. But they were not entering a new land, they were not conquering a new patrimony: They were returning to their original roots, to the same land that the forefathers received Divine revelation, to the same land where the founding fathers, the roots of the identity of all of Israel as a people remained forever.

And now that we have returned to the Land in these truly redemptive times, what is more expedient, suiting the occasion of Israel in her restored glory, than returning to her original home in the Land of Har Gerizzim and Eval in the Land of Shechem, the Land of Abraham, Jacob and Yosef, where the sons return to the fathers and confirm the Divine domain in and for all of Israel.

Shabbat Shalom,
Leah Goldsmith

The Nine Days
July 24, 2009

The nature of the 9th of Av and the days leading up to it can only be described as one of dread. It is a time when "exaggerated vision" comes into motion. The overstressing, overestimating, amplified by the essence of judgment on this date give it the title "catastrophic times". Truly it is time of calamity for the Jewish people, a time that signifies the meltdown of The Kingdom of Israel in Israel and the staggering blows they have had to face since then.

It was on this date that the spies that were sent by Moses came back with a "bad report" about the Land of Israel. It brought fear into the hearts of Am Yisrael upon hearing the intensified stories of a land that eats its inhabitants. When the spies made the people panic, they said they wanted to go back into exile- to Egypt. They didn't want the land G-d promised them. This was more than an offense to the Shechinah. This reaction of "exaggerated vision" deformed that generation and most of them died in the desert. The 9th of Av signifies multiple severities. This was the very day, in more ancient a time, at the beginning of the foundation Am Yisrael, when Yosef was thrown into the pit and sold for 4 pairs of shoes. In the not so distant past, the Jews of Gush Katif were thrown out of their kitchens, living rooms, bedrooms, babies grabbed out of their cribs and tens of synagogues bulldozed to the ground. Under the influence of the element of fire, the symbol of Divine severity, again the brothers were sold. But instead of 4 pairs of shoes only rockets launched unto Israel's southern cities. 4 years later, most of these people STILL have no permanent homes. Eicha!!!

We learn that sinat chinam(hatred for no reason) was the reason for the destruction of the Holy Temple, which in fact happened on this day precisely both times (first and second temples). 14 million Jewish people lost their lives in the Holocaust that banished them from their land. A year later, exactly on this date, a pagan Temple was erected on the Temple Mount. While the survivors were being taken to exile and sold as slaves they were forced to run and not shed a tear. If they over-rode those rules they were put immediately to death. (Therefore the verse: "By the rivers of Babylon, there we sat and also wept when we remembered Zion".)

If on Pesach we eat Matzah, and on Sukkot we sit in booths, on the 9th of Av we are commanded to shed a tear. We today, who stand in the field of view in the renewed State of Israel, at the time that prophesies, are unfolding every moment MUST pray for unity, brotherly love, protection, and that the knowledge of Hashem's word will reach the far distant corners of the world, and into the hearts of our leaders and kinsmen. We pray for a turning of the tables. We pray that Mashiach who is born on the 9th of Av will come as a perfect leader and redeem the world. As we shed a tear about the past, let us rectify our vision for the future in loving our fellow man and building the Land in these merits.

Shabbat Shalom,
Leah Goldsmith

Pinchas
July 10, 2009

"Honoring Heaven"

Has drama taken an upscale since Hollywood came on the scene, or were people always attracted to the stage? The emotionalism one feels after a good "hot" story measures its success. Sometimes fans get confused between the agents of the plot, the actors, in their performance and in their everyday lives as regular people. They believe that maybe they are super heroes. Sometimes the celebrities themselves loose their identities. We have seen this many times, and even in the recent past. They become the image of great distinction and fame, feed on attention based on the illusion of their image. It all becomes "me", "how do I look now?", and "if it feels good, do it". But it is not always a happy end for them.

Our sages tell us that when Pinchas, the son of Elazar, the son of Aaron the High Priest, from the tribe of LEVI, came to spear Zimri, from the tribe of SHIMON, the souls of Nadav and Avihu and Eliyahu the prophet entered him- all whose zealousness worked solely for the honor of heaven. This was no heat of the moment act of insane passion, but stepping out of himself, Pinchas was rectifying a wrong done to the sanctity of the name of G-d. We may see him as a "hot" hit-man, but his sole concern was indeed honoring heaven.

Let's go back in time to another incident that involved SHIMON and LEVI by the same token of zealousness. They could not bear the disgrace made to their sister, Dina when she was raped by the king of Shechem, Shechem ben Chamor. Before taking action, they realized and understood the atrocity of the act, the abomination that this dreadful blow had brought to Bnei Yisrael. In order to rectify not only what was done to Dina, but to the honor of Yisrael, they took a whack at Shechem based on the fundamental principle of honoring heaven.

Going through time, we see the tribe of Levi was the torah leaders in Egypt. They did not partake in the sin of the golden calf. We see Moshe Rabbeinu striking the Egyptian that hurt a fellow Jew. This is a clear example of knowing and realizing a low, low reality for Am Yisrael and rectifying it. The tribe of Levi was given the work in the Tabernacle and the preisthood. Later in history we are witness to the Chashmonaim from the tribe of Levi, with Mattityahu as their leader. There were plenty of Hellenists living at that time and parts of Am Yisrael had given in to the strange and paganistic culture. This did not faze the Chasmonaim a bit. They knew what was right and re-established the holy vocation in the Temple. This was all in the name of honoring heaven at a time when it was hard to perceive what was right and what was wrong. Hashem gave them miracles and we celebrate this victory every year on Chanukah.

What about Shimon though? Zimri is a prince of his tribe. He is a well known aristocrat. Our sages bring down that Kozbi was none other than the daughter of Balak himself. There's no way we can judge Shimon favorably on this issue. To enter the holy site and copulate was a fanatical statement - "You can all go fly a kite, if it feels good-do it." He wanted people to look. Zimri challenged Hashem by making himself G-d. This was not a happy end for him.

When a person feels on fire to make an impression in the world, let him ask first if he is giving free play to his emotions about himself or if what he is doing is simply and exactly honoring heaven.

Dear Readers,
Please read Pinchas 2008 as well- it explains geographically just actually how close we are to the protagonists of this parsha.

Shabbat Shalom,
Leah Goldsmith

Balak
July 1, 2009

Anti-Semitism is a real phenomenon. What gives it power is the failure of people to identify it. Balak is a powerful leader that seeks to bring Am Yisrael down to it's knees. Balak knows about Segulat Yisrael yet thinks that if he uses an evil magician to undermine the jewish people, he can over-ride Hashem. This parsha deals specifically with the forces of evil in their fight against righteousness. When it becomes hard to identify what an enemy is really doing, the victim usually gives in to the side of powerlessness. This method of camaflougued anti-Semitism has been used countless times throughout history, including the not so distant past of the 1930's when the administration leaders, non-jews and jews as well,in the US denied the facts of what Nazi Germany was planning for the Jews of Europe. The world powers of that time, including the "allied countries" too had trouble assessing the situation. People could not fathom that in the boom of industrial revolution and the modernization of the world, an evil so sadistic would eventually succeed. This is how the Germans rose to power. In a war like this, the fine line between reality and illusion is manipulated by the enemy. No-one identified the monster.

The truth to winning such a war is recognizing that there is in fact a war.

Harav Arielle Bar Tzadok wrote in his" war against evil","Illusions, fear, and lies severely limit the soldier on the battlefield and could seriously contribute to his defeat, more than his being out-gunned by the other side. There are far too many people, not just soldiers, who do not know how to think properly, to diagnose, to analyze situations within appropriate depth and insight. These people are subjected to one of the many forms of psychic attack. The attack could have either slowly or quickly broken down the rational mind, leaving him/her open to the influence and subject of submission. Independent rational thinking, coupled with one's own ability to experience spiritual reality personally, makes a person become spiritually and psychically strong. One also must stand on the foundations of faith."

This is where we begin to identify. Why is it that people closer to Torah values are more aware of what is happening today with modern day "Balaks"? Why are the court jews and all the jews that voted for a President that has the audacity to govern where jews will live ( and according to him- not live)- not blinking? When a person believes in Hashem and the light He wishes to bring into the world through the Jewish people living in their Land, the example of living prophecy coming true, he will certainly see a red light blinking when he hears a world leader calling for the restraint on natural growth in ancient Jewish places like Itamar, Shilo, Chevron and yes, even EAST Jerusalem. It is easy for a person with a real identity, based on faith to see the psychic attack on the horizon. Removing jews from their rightful place, is the most concentrated form of evil you will ever see. It is hard to discern this behind modern day, sweet talking, mesmerizing good talk.

Don't be fooled.

Hashem is all good. This we know in complete faith. These enemies of ours, they keep coming at us but we have resilience in knowing the secrets of the Torah. Doing good is one thing. It is done through acts of kindness, learning, praying, etc…. But there is something else that is revealed to us in this parsha. It is turning something bad into something good. This is the highest level of worship. Fire and water really can never connect through the normal form of nature. A person in a body, using his senses of seeing, smelling, hearing, touching and tasting and viewing the world through those abilities, swims through life perceiving what he perceives. When in tune with the fine perceptions that being connected with Hashem allots, a constant flame burns on the altar of a person's soul, the place presumeably hidden, like most of reality. The miracle of being able to see the unseen is the gift given to the believer : Perception.

"How goodly are your tents, Ya'akov and your mishkenot (prayer halls), Yisrael." The curses intended, when identified, were turned into blessings. So we too, in knowing the foundation of faith is being always able to see the good that comes out of the bad. But first, we have to be able to know that even when it looks bad and we can IDENTIFY it- THEN the tables turn. This can only be done when we have Hashem in us always, and we stand strongly rooted into Him through our souls. All of this appears to be unseen, but you have to be able to look past the "Times, Daily News, BBC, CNN etc…"

Dear Readers,

Every house built in our historical ancient legacy gives empowerment to all of the jewish people and in essence, all of those that hold on to torah values. Our great sages, throughout all the generations lived with faith. Today we have even more. G-d has given us the opportunity to live the prophecy. We have lived to see the bad become good countless times. Those that seek to curse Israel will no doubt sink on the sinking ship of their empires. It is time for jews to make the decision now about where they stand on these extremely pending issues. It really is time to identify the situation and stop sweeping the crumbs under the rug. When we made aliyah 24 years ago, times were good in the US. But the foreshadowing of this day was clearly felt for those of us who psychically had the advantage…

For those of you who can find a way to make a difference for the people that live out on the front line, please see our paypal option. Thank you.

Shabbat Shalom,
Leah Goldsmith

Korach
June 18, 2009

Every story in the Torah tells us something about then and how it applies to now. This is called "Ma-aseh avot siman lebanim"= what happens in the lives of our forefathers serves as a lesson and warning to us, their children, now. In the previous parsha, we learn of the tribal leaders that brought the children of Israel out of Egypt but who suffered from erroneous vision pertaining to the Land of Israel and not trusting Hashem in his promise about this. This parsha focuses also on harmful vision, when the Torah authority of Moshe Rabbeinu was challenged. The revolt, led by Korach Datan and Aviram was ultimately answered by Hashem's response when the earth opened up and swallowed the rebels. They blackballed Moshe Rabbeinu's superiority in delegating the sacred spheres of the work of the High Priests. This attitude stemmed from pure arrogance, as they wanted the prestige and position in direct contradiction to humble Moshe who acted solely as the agent of Hashem.

Subverting the Divinely ordained authority of our Sages and Rabbis is a theme that has unfortunately repeated itself all through-out time. This is done in a number of ways, changing the context of a law in order to have an easier lifestyle, misinterpreting Hashem's will because of the lack of fear of heaven, and assimilating. Today it is difficult for us to really see Divine intervention as it was in the days that the ground opened up its mouth and swallowed the arrogant. Today it is a harder test because your vision has to be so acute just to see the hints of what happens in your life and feel the Divine Providence guiding it. You may even be a lone fish swimming upstream.

Following G-d's law is a privilege, but as we choose to follow it, we can't choose to change it. True, there are 70 faces to the torah. Don't let this confuse you. There may be many spices to it- but the Torah itself is one. If even a person who calls himself a torah authority does something intrinsically against the torah, like condoning the surrendering of parts of the Holy Land under the "lie" of peacemaking with murderous enemies, this is a perversion of the Torah! If someone calls himself a Rabbi, yet overlooks halacha like the laws of kashrut or spiritual impurities, he is no Rabbi, but someone looking for a position of power and prestige, like the people that bought priesthood in the days the 2nd temple stood in a blasphemous act of haughtiness and self pride- nothing to do with what Hashem wanted from them.

These last 2 parshiyot clearly tell us that we have to listen to Hashem and what he wants. If we can internalize into our hearts our specific reason for coming into the world, into our specific course of life, then maybe we would understand a little more what Hashem wants specifically from us in this place at this time. This is what we learn from these parashot. It doesn't say anywhere in the torah to wear a garment made just of techeylet, but the commandment is to explicitly wear it on the fringes of the tzitzit any deviation from this path is going against the word of G-D. It doesn't say a Levi has the job of a Cohen, nor can a Yisrael go into the chamber of chambers. Every person, born into this world has a path they have to choose, yes- but Hashem has put them into their life to do their specific job. May we make our choices from the authority Hashem's torah!

Shabbat Shalom,
Leah Goldsmith

Shlach
June 11, 2009

Israel is a place that is difficult to describe. It depends on the eyes of one's mind: if they are open or closed. The portrayal that the spies gave was not based on figments of their imaginations, but visualization based on the tunnel vision these spiritual people had when they beheld a seemingly physical land. They were afraid of its physicality. They gaped at the giants (who chazal tell us had no shadows), beheld the disproportional huge fruits, and wondered at the funeral processions that went on endlessly. Spectating the strong people that dwelled there, they perceived the carnal nature of their existence and shuddered thinking that something was certainly wrong.

The spies were the chiefs of the tribes of Israel. Their commentary, through the mouth of supremacy, is what shaped the subjective opinions of all of Am Yisrael. These leaders preferred to remain in the desert, the portraiture of spiritualism, and learn Torah. They were later held accountable for their complaint. "Why has the Lord brought us to this Land, to fall by the sword, that our wives and children should be prey? Would it not be better to return to Mitzrayim?" Their prejudice was a class prejudice that placed them above the glass ceiling looking down with a bird's eye view, which in fact was a worm's eye view.

Not knowing that "Na-aseh Ve'nishma"- we will do and we will listen, applies equally to the goal of self sacrifice, for the ultimate purpose of Hashem's will, that the torah was a blueprint for the intended life in the Land of Israel. Instead of the children entering the land, knowing it, loving it, tilling it's soil, building homes, and sanctifying it- the spies refused to actualize G-d's name by letting them in. They became terrified at the very thought of leaving the manna, the clouds of glory, the pillar of fire, the miracles. They had difficulty leaving this comfort, where they nursed spirituality all day long. An important Torah brought down by Harav Chaim Hacohen (Hachalban) focuses on the complaint about the worry for the children's safety and welfare. The image we see of a young child eating is one of him crumbling most of his food while only a little enters his mouth and is digested. The spies feared that the new generation of children would not have the liberty to eat "spiritual food" all day, but rather be occupied with the meddlesome business of task after task, crumbling their torah time away.

Only, the Land of Israel is not like any other land in the world. It is so alive that even it's inanimate features look you in the face and tell you a story. The intuition you feel there is so great that if you are afraid of it, it can wear a shroud. It can look like any beach and bar tourist attraction. It can have nastiness. It can seem indifferent to the sacrilegious acts against it. That is the test. On closer inspection, it is the place Hashem chose to reveal judgment in mercy, the accused- innocent. To turn a blind eye to the hidden reality of the Land of Israel is to sin the sin of the spies.

The job of the child is to preempt, to construct for the next generations to follow. Ephraim were the first to leave Egypt. Maybe that's why the picture on their banner is one of a child. May the parents of Jewish children all over the world let their children do the holy job of plowing the fields of the Land, the Land that all of humanity gleans the light of Hashem and His HOLY torah. May we see continued growth and many many more children thriving on the ancient hills and valleys of the Land that Hashem promised before time to the Jewish people.

Shabbat Shalom,
Leah Goldsmith

Emor
May 8, 2009

If I write Emor and Omer (in English) it's pretty much the same word, only scrambled. The fact is, Emor is always read during the Omer and they actually are interconnected. All through the Omer we count aloud, we say which day it is until the ultimate day of Matan Torah on Shavuot. We then received the eseret hadibrot, dibrot from the word- daber- to speak, to say. It was the day Hashem actually spoke to Am Yisrael on Har Sinai. Emor, vayomer, ve'amarta, all words from this parsha, deal with speaking and saying. Hashem tells Moshe to say to Am Yisrael about Shabbat and the chagim. He tells Moshe how to instruct the Kohanim. As a leader, although humbled by a lisp, (he was also very humble) Moshe had the direct job of transferring Hashem's will into words that become actions done by all the components that make up the Jewish nation.

Oonkelooss brings down that a man has the ability to speak in order to do good, to do chesed, to make the world a better place. This puts him above the animal who also likes to eat, sleep, find a comfortable place to live, etc. How is this good done, by good speech. A person can make it or break it depending on what he says. What he says really begins with what he thinks. That's when Rabbi Akiva comes into the picture. Rabbi Akiva says, "Love your neighbor as yourself and judge him favorably". This was a hard lesson for his talmidim, because during the Omer at that time, 24,000 students of Rabbi Akiva perished because they could not implement that into their torah studies. So, the Omer became a time of mourning for Am Yisrael, a time of being more reflective about how to perceive your neighbor, your spouse, your best friend, your parent. Even if you see a person that looks wicked and bad, a sinner, a differentiation must be made between his sins and the sinner himself, who has a pure soul." Hevey Dan Lecol adam lekaf zechut" means that you really don't know an inkling about all the good a person does because you see him in narrow vision. Thinking right about someone is the rectification for a broken down world. Saying the right thing is the foundation of our lives, if it's between ben adam lamakome or ben adam le'chavero. Even if you find yourself in a bad place, if you can connect to the holy letters of the torah and think of good things to say, the atmosphere can be transformed and you can have chizuk. We know in previous generations the davening that was done in Bolshevist and Hellenist settings was able to keep the spark of holiness aflame even in those dark times.

I can tell you from my own experience at holy places that have been desecrated, like Kever Yosef and the sons of Aaharon HaKohen, that while standing in piles of dung and seeing only garbage rotting on the holy graves, the words of our holy prayers seemed to ignite such a spiraling fire of eish kodesh, that the Kiddush Hashem in the chilul Hashem stood out even more than in a regular setting.

Perhaps the theme of today's day and age is speaking. It's done through emails, faxes, blackberries, cell phones; we are basically talking all day. We can talk in a conference meeting on the phone all together at once too. This means that the power of Malchut has reached the point in which we can tell the world exactly who we are, what we are, where we are- NOW in the Land of Israel FOREVER TO ETERNITY.
People, you need to use your speech, you need to be heard at this most critical time. The highest form of speech is of course, prayer- that is helpful too!

Shabbat Shalom,
Leah Goldsmith

Shemini
April 18, 2009

A candle can be fed or extinguished by the wind, depending on how it blows. If it blows too hard, the flame separates from the wick, therefore it blows out. If the steady air feeds, it waxes at an even pace. A person has a soul, which is considered a flame. Here too, it could go in both directions. A person giving in to despair and sadness can "put out" his own flame. He can also burn and blaze about something so passionately, even out of the realm of his capacity to contain his zeal. That's when the candle burns out too- only it burns down too quickly until there is nothing left. A middle road, a moderate flickering should always be the norm in a person's life. If he can maintain a constant light despite the ups and downs, the passions and disappointments he faces, his candle will always burn. This is very important guided imagery that Rabbi Nachman of Breslov brought down to us over 200 years ago.

He connects this Torah to what happened in this parsha, Shemini, with the sons of Aaron the High Priest, Nadav and Avihu. They had such a burning desire that it actually burned them alive. They had not internalized that containing a passion, even for G-d, is really what G-d wants. Our Rabbis say that Nadav and Avihu did not marry because they felt that without the hassle of everyday home life, a wife, children, etc. they would be able to serve Hashem better without distractions. They invented a new way in which they thought in their perception of worship would be more practical. They wanted to be closer to G-d and they overstepped the boundary.

We have ideas all the time about how to be close to G-d. The truth is we live in this world of asiyah. We don't live in heaven but we live on earth. And for that very reason Hashem gave the Torah to the world. The Torah is everlasting and has in it everything we need to know about how to be, what to do and when and where we should be. We don't have to offer any strange fires or put on airs. In order to spread the light, each soul's candle shines out. When all the little candles are gathered together (in Achdut) a very great light shines forth. At this time of Omer, when we remember the students of Rabbi Akiva that died because of the lack of unity, it is time to focus more on coming together.

Dear Readers, This past Shabbat my husband and daughter and I had the privilege of taking a nature walk down the path that leads to the not so far away resting place of the sons of Aaron the High Priest, Itamar and Elazar. Of all the people in the world reading about these sacred ancestors, here we were, facing the place where they were laid to rest. If EVER anyone ever tells you that these holy places belong to another people, please know – it is our legacy! Today the graves are surrounded by those that throw trash and refuse unto the holy sites. There is no uproar in the Jewish community about this. This is perplexing and very troubling. The same fate, if not worse is at the Tomb of Joseph. Joseph, who gathered the brothers together to become Shechem echad- the righteous example of the unifying force, and the world prefers to be silent. Remember, these places are the backbone of our identities. They can never be erased, like the words on the Torah scroll we read every Shabbat. Itamar is the name of our great grandparents. If the President of the U.S. should make the mistake to say it belongs to someone else, please inform him otherwise!

Shabbat Shalom,
Leah Goldsmith

Pesach
April 2, 2009

The Talmud refers to Nissan as the month of liberation. "In Nissan our forefathers were redeemed from Egypt and in Nissan we will be redeemed." (Rosh Hashanah 11a) The result of this emancipation is expressed by the meaning behind the word "Peh-sach" – talking mouth. The central mitzvah of this month of Nissan takes place on the seder night when we actively tell of the Exodus. We read from the Haggadah – the book that talks and tells. If Rosh Hashanah has us listening to the shofar, Sukkot sitting in the sukkah, Chanukah looking at the candles, Purim drinking wine and making merry; then Pesach has us speaking and telling about our redemption. (I'm not talking about all the stuff we have to do to make the house kosher before Pesach!).

In Kabbalah, the sphere of Kingship (Malchut), the ultimate sphere that receives the lights of all the other spheres, is represented by the mouth. On the seder night we sit like kings, reclined on pillows and we are free to tell all. A person not able to verbalize and convey his feelings is likened to a person in exile, a slave. Shackles lock over his ability to "say what he thinks". If a person is in a healthy state of mind and feels his independence, integrity and lives his goals, he can describe reality as he sees it, not worrying about someone else mastering over him. It goes without saying that we know from the recent past about Jewish people living under the "Iron Curtain" and the locks they had to put on their mouths. The Jewish community in Venezuela and Sweden aren't in a much better situation today. But even those who feel like they are "living in a free land" conform to the culture of their time and place and voluntarily become slaves to that culture subconsciously being careful to blend in, keep quiet and not stand out. Being in exile for so many years has taken away the confidence we feel when we speak about -YES all of Israel, YES keeping the Torah, YES to working the Land. When we say, "Yes!" to these things, the words of the prophet comes to mind: "My spirit that is with you, and My word that I have placed in your mouth shall not depart from your mouth, or the mouths of your children or children's children. Now and forever." (Isaiah 59:21)

Together, our dear readers and ourselves say "Yes" to a stronger Israel. We appreciate your great support over the years for the community of Itamar. Your actions demonstrate clearly your love for Eretz Yisrael. YOU HAVE MADE A STATEMENT! I want to take this opportunity to wish all of our readers a very happy and healthy Pesach. May Hashem bless you all with much bounty and good health. We extend always an open invitation to you to come and visit. Just give us a call.

All the best, Shabbat Shalom and Happy Pesach
Leah Goldsmith

Purim – Pesach
March 13, 2009

The thirty days that exist between Purim and Pesach bring with them an association of different ideas. For some people, it is the budding of the trees, the sweet earth becoming warm with beautiful spring. For others it's time to start taking action in readying the home for Pesach. The feeling of coming out of the seclusion winter brings with it also can be described by many people too, a kind of redemption. If Purim has us preparing slowly towards it, Pesach brings with it a sense of immediacy, like we're leaving Egypt RIGHT NOW! The overrunning mood of this time is making a personal appearance(whether in costume or not) in the new start of 1) the natural process of redemption and later 2) the spiritual and physical rescue that happened to our forefathers through miracles and it's affect upon us today as we recall the coming out of Egypt.

1) The redemptive process starts first with actions we take and is confined to the natural order of the world. How does it happen? By good people doing good things, like Mordechai and Ester. By the acts of chesed and lovingkindness that we do on Purim by sending manot and giving charity, the opening is made here on earth to receive the Divine light. This process of regeneration in essence paved the road to the rebuilding of the 2nd Temple. Purim is the holiday of Joy. Our Rabbis say that being happy always is the greatest of mitzvoth. The joy we feel here despite what we are faced against, in knowing that Hashem is all good and wants only good is what creates the opening for Divine Light. This is when we can overcome the klippah (husk) of Amalek.

2) Pesach is the first of the 3 festivals but preparations for it are made on Purim. When the opening is made by our actions, Hashem Himelf pulls the opening wider and showers miracles upon us. This is Pesach. The days leading up to Pesach are the transition days from our actions, mainly prayer and good deeds, to witnessing real miracles. Last week I was at a wedding. Under the chuppah it is standard practice to put ashes on the head of the groom in memory of the Temple that has been destroyed for 2,000 years. This particular groom has the ashes of the Tomb of Joseph, Kfar Darom ( a settlement from Gush Katif ) and the Temple Mount placed on his head. Recent and distant tragedies that befell these most holy places. Our relationship with Hashem on Pesach is like a bride standing under the canopy with her groom. It is the union of Israel with God himself. We acknowledge the pain of the past but every new home being built by every new couple forming new generations is the redemption itself. We pray that the Tomb of Joseph in Shechem is restored, as well as all of the communities of Gush Katif and our Temple in Jerusalem will stand everlasting.

3) We pray for the final redemption to take place when "God will be king over all the world, on that day, God will be one and His Name one" (Zecharia 14:9). Shabbat Shalom, Leah Goldsmith

Shabbat Shalom
Leah Goldsmith

Purim – Aday Lo Yada
March 6, 2009

Purim comes out of a box we keep stored way up in the tip top of our closet.

Every year when it is dripping wet outside and a bright green in the valley, cold and windy but warm inside our home, our kids (who have grown to be my size) pull the magical box down and begin the ritual of the month of Adar. They parade through the house singing and dancing, happy with new additions stuck into this box. There are costumes of Sadaam Hussein, Bin Laden and other Hamans of the recent past that have not even hid their desire to destroy us. We have other costumes of Queen Ester, witches, Tinker Bell, Spider Man, a Hannah Montana wig and plenty of masks, veils and other disguises too. From the bottom of the box there are relics from the early days of Itamar, wreaths of fake flowers that we used to adorn the head of our then pet, Lolita the donkey. She led the Purim procession through the little row of houses.

There is a Purim that especially stands out in my memory; the day we pulled off the masking tape from the windows and came out of the sealed rooms. It was the year of Operation Desert Storm when Sadam's missiles flew directly over our heads and exploded in Israel's coastline cities. As whole buildings were demolished, people walked out without a scratch. It was a low that became a high. When you come to think of it, there are always missiles falling on Israel in different places. All the more so, it seems that there are endless miracles. Our enemies keep coming at us each time wearing different masks. Amalek is always rearing its head. As we prepare our costumes for this year, Iran is reaching the capacity of producing 50,000 centrifuges. Tachliss this means that right now Persia threatens to wipe Israel off the face off the earth. Luckily, we manage to overcome crisis when zero hour hits. Nevertheless, time is running out as Iran's nuclear capacity perfects itself. True, Purim is a time that the imagination runs wild but don't let anyone tell you this is all in your mind…

King Achashverosh had a wild imagination himself. He thought that it was over for Am Yisrael (who were exiled into the idolatrous kingdoms of Babylon and Persia just short of seventy years before his reign) They ate forbidden food, worshipped idols, and intermarried, descending to a disreputable low point. This is when Achashverosh made a great feast for all of his subjects using the holy vessels of the Temple as his silver service in a totally sacrilegious act. Many Jews participated in this banquet. Mordechai stood firm and did not give any gesture of respect to Haman, the evil advisor to the King. Ester, incognito, playacted with this wicked man who planned to kill her and all of her people. She eventually unmasked her real identity to the King and overturned the decree. Her bravado is followed by Am Yisrael demonstrating gevurah in driving out and killing their enemies. Shortly after this episode a very significant turn in events that reshaped history happened when Ezra and Nechemia returned to Israel with a small contingency and built the 2nd Temple. There were many more obstacles to overcome, (there was no Nefesh B'nefesh then or AACI ) but they learned from Mordechai and Ester's examples that "When there's a will there's a way".

Purim is the holiday that focuses on the display of different kinds of people with different identities. While we live in a generation that emulates celebrities, we look to our biblical celebrities and try and learn from their stories year after year. That's what Purim is all about. Sometimes when someone does not totally reveal himself/herself at first there is a reason for this. This is what we learn from Ester. Also in the story of Yosef Hatzaddik, it took quite a few chapters in that saga until he let his brothers finally know who he really was. Rachel and Leah's identities were also disguised. (Not to mention the ugly duckling!) Sometimes, even Hashem is not mentioned in a story full of miracles like in Megillat Ester. There is a covering over of reality itself like the clouds of glory that covered over Am Yisrael in the desert. Wearing a costume and disguising oneself is part of the mitzvah of Purim. Maybe it is exactly at this time that we ask ourselves, "Who am I. What am I?" (I sure had an identity crisis last year as a friend and I dressed up as a camel. I was the 2 back legs).

In Masechet Sanhedrin (Daf tzaddik zayin, A) it is revealed that in the final days of the redemption, our reality will be in such a state of topsy - turviness that what is up will be perceived to be down and vise versa. Today we experience this in all realms: The weather is bizarre with the unusual effects of El Ninjo- flooding in deserts, dryness in usually wet places. The stock market is erratic as well as the global economic situation. The world media disguises real circumstances causing millions of people to be brainwashed and ignorant. "This overall divergence," the gemara says, "will completely cover over the truth." What's up is down and what's down is up, like "adey lo yada!"

The happiness we feel on Purim should surpass any level of rejoicing we experience throughout the year. It is our red letter day as we delight in knowing that as we dance and clap our hands in joy we are abating the harshest of decrees against us. The happiness we feel that we know in complete faith that what goes down must come up, what is hidden will eventually be revealed, and this is the greatest mitzvah of all!

Happy Purim, Shabbat Shalom
Leah Goldsmith

Fear of HaShem - Shmot
February 13, 2009

Rashi in his commentary on the book of Genesis brings down on the first verse of the Torah, the words of Rav Yitzchak - "Why did the Torah begin with the story of creation instead of beginning with the first commandment we received as the Jewish nation - the Mitzvah of declaring the new moon (Rosh Chodesh). If we look deeper into the teachings of Rav Yitzchak he was asking - why does the Torah invest the entire book of Genesis and the beginning of the second book of Shmot discussing our forefathers and the birth of the Jewish nation? Isn't the most important goal receiving the Ten Commandments and the rest of the Torah? Why must we learn all the stories of our forefathers and the birth of our nation first? The answer lies in one verse in the book of Psams 111:10 "The fear of Hashem is the beginning of wisdom" The first and foremost step in receiving the Torah is the fear of G-D! The Talmud in the Tractate of Shabbat brings down on page 31b the following parable" Rabba Bar Rav Hunah says any man that has Torah and does not have the fear of Hashem is likened to a treasurer that was given the keys of the inner chamber but not the outer chamber- How is he going to get in? Rabbi Yani declared how unfortunate this man is that made a gate to a house but the house he never built! Rav Yehudah says that G-D did not create the world only for us to fear him. As it says in Ecclesiastics 3:14 "God has done it, that men should fear before him."

If we look deeply into the words of these Rabbis we see that the purpose of creation was for us to fear G-D. The study of Torah is supposed to be a means to bring us to this highest goal of fearing Hashem. The first book of the Torah which accounts the stories of our forefathers brings us close to Hashem by teaching us to have faith and fear G-d by their lofty examples in dealing with all the tests placed before them. Only after this are we ready to receive the Torah.

Today we live in a world of intellectualism. Just like people enjoy a good meal and to have fun they enjoy a nice Daf Yomi or any other intellectual experience. We must never forget that the major goal in learning Torah is to bring us and the world to a higher spiritual level of fearing G-D. The intellectual experience, challenges and enjoyment of learning are not the goal of our study. Obviously it is fantastic that one enjoys studying the word of Hashem and takes pleasure in the intellectual experience since this will enhance his incentive to study more Torah – but let us remember why we are studying! The Torah that was given thousands of years ago, way before any secular code of etiquette, is the backbone of the entire world; it is our job to raise this banner and bring light unto the nations.

Shabbat Shalom
Rabbi Moshe Golsmith, Itamar

Tu B'shvat (2009)– Rectifying the forbidden fruit
February 6, 2009

"For the Lord is bringing you into a good land … a land of wheat and barley, vines and fig trees and pomegranates, a land of olive trees and honey.. and you shall eat and be full and you shall bless Hashem for the good land that he has given you." (Devarim 8:8-10)

In the book of Bereishit, the Torah accounts the details of how man was placed in the mapped out Garden of Eden, a place where G-d Himself planted an array of trees and vegetation, outstanding of which were the trees of Life and Knowledge. Adam is commanded not to eat from the tree of Knowledge but he was seduced into eating the eye catching marvelous looking fruit. As a result of this act he was expelled from Gan Eden and prevented from re-entering it. His level of consciousness was completely changed and therefore he was banished to another place. (The garden could not contain him in this state). In order to ensure that he would not turn back, 2 guardian angels were placed at the entrance to the garden, holding flaming rotating swords. Chazal say they were the Cherubim.

There are many realms in which this expulsion was rectified. The first was Abraham entering the Land of Israel, likened to the Garden of Eden. Abraham was on the level of the first man because he was the first to believe in G-d. Later on, when the children of Israel entered the Land after wandering through the desert and receiving the Torah, they reached this level comparatively too. The "parish" of Israel now contained Israelites. This level of rectification is preserved for roughly 1,400 years (with a 70 year exile in between) until the destruction of the second temple, with the Jewish people being completely banished and scattered all over the world. This exile resembles the shattering of the vessels and chaos again rules in the garden of Israel (Eden). This chaos has been endured for 2,000 years. But – miracles happen in this world as much as the world has a hard time accepting them. The branches of the trees that lay dormant for SO long begin to sprout. Looking back into world history at the mighty nations and empires that have risen and fallen, we see only their relics in museums. Where is the Roman empire today? It is only the Children of Israel that have been an empire and ARE an empire today.

How does this connect to Tu B'shvat? The rectification of the relationship between man and tree takes place on this virtuous day, the New Year of the Trees. The dormant days of winter are just about over and the trees germinate at this time exactly. This means that it is the New Year for planting and determining the date of a tree from the time of it's planting. This applies solely to trees in the Land of Israel. It is a designated day for rejoicing in Israel's fruits. As the hours of sunlight begin to increase from this day on (until Tu B'av) the notorious almond trees blossom, looking like an array of white and pink wedding gowns, the now green hills the wedding canopy. Now that the Jewish people are being restored to their land the cure for the exile is indeed in reclaiming the Land, like a bride being restored to her betrothed.

The fields, olive groves and vineyards, the hothouses and all the branches of agriculture make the Land a permanent possession and bring to mind the blessings given to this land. Here on Itamar we witness this vision coming true. We are very proud that Israel is one of the top high tech countries in the world. We feel proud when we see her super modern skyscrapers and achievements in sports and cinema. But, the key to her success is in the simple tilling of her soil, bringing her out of her long slumber. Aside from clearing the rocks and planting there are also other projects that are vital to the people that live here. Complacency is not an option for any Jewish person today in the world. There are many ways to be a part of this redemptive process. By joining the people that bring the Land to life, you are being brought to life!

What better sign of the redemption than actually seeing the verse of the prophet come to life: "But you, O mountains of Israel shall shoot forth your branches and yield your fruit to my people for they will be soon be coming!" (Ezekiel 34)

We pray to be able to eventually bring the bikkurim to the Holy Temple (may it be rebuilt speedily in our days) which is the highest level of representation of the Garden of Eden. There, the Cherubim will witness the High Priests eating and rectifying the fruit of the trees of Israel, the Garden of Eden.

Shabbat Shalom! Leah Goldsmith

· For all those who want to participate in our tree planting project, please send your tax-deductible donation to: Friends of Itamar and earmark- Tree Planting.
· Please come to Itamar and see the gardens and many trees already planted!

*As far as Holiday tips -I will share something with you. The month of Shvat is the time of the rectification of eating (according to Kabbalah). I guess the winter bears have gone overboard, but anyway, wherever I look there is always white flower and sugar in all the goodies that can be made. It's really pretty yucky. The other night I threw (literally) some vegetables into a pan based with olive oil. They included: fresh garlic cloves, green pepper strips, fresh mushrooms, zucchini, sweet potatoe strips, cherry tomatoes and leeks. I drizzled onto this some more olive oil (home made) and a little ginger powder and garlic powder. Put into a hot over for 40 minutes- you WILL have some satisfied family and friends wanting you to make again soon. Bon Apetite and a happy and healthy New Year to the trees!

Shabbat Shalom
Leah Goldsmith

Bo
January 28, 2009

The combining of the letters bet and aleph form the name of our parsha, "Bo". In gematria this equals the number three (aleph being one and bet being 2). The theme of three comes up 3 times: the last 3 plagues in Egypt that resulted in Bnei Yisrael's exodus (the locusts, the darkness, and the dying of the first born). The three initial mitzvot that are paramount to all mitzvoth: Mitzvat kidush hachodesh- sanctifying the new moon, Pesach – accounting the relinquishment of Egypt on Bnei Yisrael, and Brit Milah- circumcision. They were also commanded to prepare themselves for 3 days in order to make the pasical sacrifice. These are all primary mitzvot , the fundamental foundations for kabalat hatorah. (the receiving of the torah)

The new moon of Nissan at the start of a new year signifies Am Yisrael who glean the light from the Source, not from their own power, but constantly replenishing and lighting up the dark night with G-d's torah. In the bloom of this spring time their heydays begin. The keystone in faith begins to turn and unlock barriers that were placed as obstacles by Pharoh and Egypt. They were finally able to exit in order to enter the destined realm, the Land of Israel, a land of milk and honey.

What made it so difficult for Pharoh to let the people of Israel go?

Pharoh considered himself a Supreme Deity, but no man can be G-d. Our sages say that he went down to the Nile to take care of his basic human needs, not wanting anyone to know that he was indeed bound to confined human limitations. He was a clever man, knowing many languages, yet despite even his claims to clairvoyance, his farseeing extrasensory skills only added to his fall. He refused to accept Hashem. Sometimes a person imagines about himself all different things and forgets totally that G-d did all of this for him. If someone has a talent, he was blessed with a special gift. When someone becomes a rising star, true he strived to reach those heights- but it was with G-d's help that he achieved it. Pharoh's heart was not open to this idea. He really believed himself as the sun that shines from it's own power. Then came the plagues. Pharoh's mind may have said, "Hark! Something is amiss!", but his heart was locked and bolted. His self love destroyed Egypt. This is the worst form of idolatry. This is why he despised the idea of going to worship." Who is there to worship if not me? ".

Miracles happened, the unpredictable occurred above the realm of nature. This completely contradicted the natural process of things but this was done solely for Am Yisrael. What could Pharoh do now? When a person can internalize the power of G-d, he can be redeemed to the point where he could see himself as having left Egypt right now!

Shabbat Shalom
Leah Goldsmith

Shemot
January 2009–01–15

Aside from beginning a new book in the Torah, a new era also begins for the people of Israel, as we read in the opening of the Parasha "a new king took over Egypt who did not know Yosef." After settling in the comfortable land of Goshen at first Bnei Yisrael maintained their special faith which had been interconnected with the Land of Israel. Jacob enjoyed his final years in Egypt, but requested to be brought back for burial to the Ma'arat Hamachpela. Even when he was alive he said, "We have come to sojourn (temporary residence) in your land." (Berieshit 47:4). His generation held the ideal of Eretz Yisrael as top priority. This perception diminished however as they became more comfortable, the connection to their ancestral Land was lost. They became easily influenced by Egyptian politics and religion. They began to worship their idols and felt most comfortable inside their fleshpots. They descended to the 49th rung of the ladder, almost assimilating altogether.

But the lull in this haven did not last.

This is when slavery began.

Things got even worse and they began to be oppressed. From oppression it escalated into Pharoh calling for the immediate annihilation of all male babies. Notwithstanding, the redeemer was raised right under his nose in his very house from infancy. Hashem said to Moshe Rabbeinu: "I have heard the suffering of my people… and I will bring them into a good Land flowing with milk and honey. (Shemot:3:7-12)

There is a terrific concept in kabbalah that stresses that you can never know where redemption will come from. We see this time after time. Only in the last parshiot Yosef the slave becomes Yosef the President. Ester goes to live with none other than Achashverosh in order to bring salvation to Am Yisrael. The turn of events reveal sudden and sensational bends on the Jewish history rollercoaster that was built before time. Moshe Rabbeinu eventually reveals his true identity but what foreshadows the story of our redemption is "a new king who took over Egypt that did not know Yosef." The Yosef story was good but short lived

Let's see what next Tuesday, January 20 2009 brings us.

Shabbat Shalom
Leah Goldsmith

Vayeshev- Mikaytz
December 26, 2008

Last week in parashat Vayeshev we began the stories of Yosef and his brothers. The Torah portion begins with the following verses: "Now Jacob lived in the land where his father had sojourned, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report." [Genesis 37:1-2] The commentaries note that there is a difficulty with the usage of the word generations here. Since one would expect to find a listing of generations of Jacob. The same way that we find a listing of Esau's children and descendents in the previous chapter after the word generations is brought down. "And these are the generations of Esau the father of the Edomites in mount Seir: These are the names of Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau." [Genesis 36:9-10] Why then does the Torah begin to talk about Yosef instead of listing the generations of Jacob? Rashi explains that in regards to Esau in the previous Parasha the Torah chooses to list the names without going into detail since Esau is not important in the eyes of Hashem. On the other hand, when the Torah talks about Jacob it doesn't want to only list his offspring but it wants to go into greater detail to relate the various events and happenings that the family went through until they established themselves. The medrash brings down a different explanation that reads the verse differently by connecting the two sentences together. "These are the generations of Jacob - Josef". In other words, the Torah is emphasizing that Yosef is the offspring of Jacob. Why was Yosef singled out? The medrash teaches us that Yosef's facial features resembled his fathers. In addition everything that happened to Yaakov happened to Yosef: This one was hated, and the other was hated; this one's brother is seeking to kill him, and the other's brothers are seeking to kill him.

One may ask that in truth every child is similar to his father in many ways. It wouldn't be too difficult to find similarities between the other brothers and Jacob as well. There must by some important message that the medrash wants to relate to us by stressing the likeness of Yosef to his father. In my opinion, the medrash seems to be emphasizing the point that Yosef is similar to his father because at first glace one may think otherwise. Yosef was definitely different from his brothers. Our rabbis teach us that he did things that were childish; he fixed his hair, and touched-up his eyes so that he should appear handsome. He would walk around with his heals up in pride. As the Torah mentions directly, he chose to hang out with the children of the maidservants Zilpa and Bilha instead of the children of the Matriarch Leah. Yosef also brought evil reports to his father about his brothers which can give one the notion that he is trying to stir of trouble. All this gave the impression that Yosef was heading in the wrong direction and that he was not fit to be part of the family just as Yishmael and Esau were cast out. The Torah, therefore, had to go out its way to teach us that Yosef is not, G-D forbid, like Yishmael and Esau. Although, on the outside he may seem to be problematic, one must look deeper into his inner essence and not judge a book by its cover. His brothers weren't yet able to realize this and wanted to do away with him by throwing of Yosef into the pit and selling him to Egypt.

The Torah gradually unravels the greatness of Yosef and shows us that he is indeed his father's son. Jacob dreamt about the heavens and the earth in his dream of the ladder. "He had a dream, and behold, a ladder was set on the earth with its top reaching to heaven; and behold, the angels of God were ascending and descending on it [Genesis 28:12]. Yosef also dreamt about the earth and the heavens. He said to them, "Please listen to this dream which I have had; for behold, we were binding sheaves in the field, and lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf." [Genesis 37:7]Here Yosef is dreaming about the earth as sheaves grow on the on the earth. Now he had still another dream, and related it to his brothers, and said, "Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me." [Genesis 37:9] Here we see that Yosef is dreaming about the heavens. The only thing that seems to be missing at this point is something that connects the heavens and the earth. This connection is brought down later in the story of Yosef and the wife of Potifar when Yosef reveals his secret ladder to the heavens. It came about after these events that his master's wife looked with desire at Joseph, and she said, "Lie with me." But he refused … [Genesis 39:7-8] If one looks at the Biblical musical note (Hataam) that is on the word "refused" it is quite rare and only appears three times in the Torah! It is called a Shalshelet meaning a chain. It is expressed by going up and down three times, just like Jacob saw angels going up and down. This is the secret ladder of Yosef. Yosef is able to overcome the temptation of Potifar by revealing his holiness and thus showing us how connected he really is to Hashem and avoids falling in the trap of earthly desires. It is for this reason that Yosef is called the Tzaddik. It is here that the likeness of Yosef and his father begin to become clarified. In this weeks portion, Mikaytz, the ladder of Yosef to the heavens is revealed even more. It is only Yosef who has the spiritual connection to Hashem that can interpret the dreams of Pharaoh and prepare the world for a time of famine. It is Yosef's ladder to heaven that brings down the abundance to man.

Shabbat Shalom
Rabbi Moshe Goldsmith

Vayeshev
December 18, 2008

What can we say about Yosef other than his being simply "successful" in all realms. He is talented, beautiful, and distinguished looking. He finds favor in everyone's eyes, is a man of understanding who knows just about everything. He is a dream interpreter and mind reader, a genius on economics and a fair ruler. His personality demonstrates balance and he is above all a paragon in standing up to temptation. This is obviously why he is called the "Tzaddik". He is not sitting with angels in the upper worlds but fixes this world, better known today as "tikkun olam".

In the sphere of his brothers, his hierarchy was so apparent, it caused problems. He became the giver, they- the receivers. All of his dreams come to fruition.

It is not by chance that we read in this parsha about Yehudah taking a wife under strange circumstances. Mashiach ben Yosef is a prerequisite to Mashiach ben David, the great great grandson of Yehudah and Tamar. Yosef comes up from Chevron to seek his brothers; David receives kingship there. In Kabbalah, the last 2 spheres – Yesod (Yosef) and Malchut ( David ) sit directly one on top of another. They are inseparable. Bounty and Blessing come down to the world through this "pipeline" to a final and permanent location.

When all the physical foundations have been perfected by the power of the tzaddik, the King (Mashiach) will then proceed to reveal G-dliness in a permanent location. King David was the brainchild of a permanent House of G-d. (for more information see Samuel 2 24:24 and Rashi).

Yechezkel 37 best describes the inseparable match between Yesod and Malchut.- "Thus says the Lord G-d, Behold I will take the stick of Yosef which is in the hand of Ephraim and will put it together with the stick of Yehudah to form one stick and they shall be one in my hand."

Dear Readers,
For all the people discouraged by whatever current events that get you down and out- I always found the rest of the passuk very encouraging! – "and I will take the children of Yisarel from among the nations into which they have gone and will gather them from every side and bring them into their own Land and I will make them one nation upon the mountains of Israel (where do you think the mountains of the prophet are exactly?- maybe you should send a letter to Clinton, Carter, Bush, Baker and even the candlestick maker) and one King shall be over them all!

Shabbat Shalom
Leah Goldsmith

Vayishlach
December 12, 2008

Our forefathers didn't have it easy, to say the least. Ya'akov Avinu never experienced leisure or rest. He was born into hard times, and even before so, had difficulties in the womb, struggling with his brother. He had the ill fortune of spending his early years in his unfavorable company. He knew trouble at every corner. This mischief eventually snowballed into Ya'akov having to flee for his life. He disembarks unto the threshold of the House of Lavan, a notorious swindler and master of the dark arts. Do you think Ya'akov's life was any easier now? That answer we all know. We also know what a pure and spiritual man Ya'akov was and that he had the savvy from life's experiences to deal with Lavan.

Ya'akov was deceived and victimized for 20 years in the house of Lavan. It was "uphill work" all the way. This house was blessed because of Ya'kov, the source of blessing and prosperity. Finally, he was homeward bound. The booty that he took with him- his wives, children, livestock and everything he had was merited to his attachment to G-d and goodness. Through truth he was able to turn material wealth into something pure. Ya'akov the humble man, metamorphoses into Yisrael, the advanced and progressed man.

On the way to freedom though, a feeling of fear and apprehension foreshadows the meeting with Esav. He prepares himself in all the necessary ways, sending even angels to greet him. The struggle continues and Ya'akov wrestles with Esav's angel all night. At dawn he prevails.

The challenges Am Yisrael have had to face through history are represented in the struggles we read about. There was no rest for our patriarchs. There is no rest for the wandering Jew. The husks that reside in Esav try to lead us away from serving Hashem with all our hearts (negative desires). The husks that reside in Lavan try to rule over our domain of thought (intellectual secularism). However, from the start, the Torah prepared and protected us through time in dealing with the "dark side". G-dliness is the solvent to unG-dliness.

Redemption is about to dawn on the world, and Yisrael will prevail!

Shabbat Shalom
Leah Goldsmith

Vayetzeh
December 5, 2008

How the house of Israel originated, sprouted forth and gave form to the kingdom of the Jewish people, was a process of refinement. As each Tzaddik was extracted from his generation, he layed the foundations for the embodiment of righteousness and faith that would be the emblem of Beit Ya'akov (the house of Jacob). The first was Avraham, the son of an idol worshiper who was the first to believe in G-d. For his mercy and loving kindness Hashem promised him:"I will give you and your descendants the Land you dwell in- all the Land of Canaan for an eternal heritage." (Genesis 17:7)

Yitzchak, the son of Avraham, who was willing to be offered as a sacrifice, an olah temimah, maintained the faith of his father unlike his brother, Yishmael who had fallen from grace and cast out of the house. Hashem promised him :"And I will fulfill the oath that I promised your father, Avraham." (genesis 26:3)

In this parsha, Hashem promises the Land of Israel to Ya'akov Avinu, the third father on the triad of the Patriarchs. :"I Hashem, the G-d of Abraham and Yitzchak will give you the Land you lie upon I will give to you and your offspring" (Genesis 28). In kabbalah, Ya'akov is on the sphere of Tiferet- beauty and truth (Emet). The Land of Israel could not be conquered and settled until the complete level of Emet was attained. He was detained for 22 years in which most of his house (11 of the 12 tribes) were born and bred. Only when reaching the open doorway of the Land of Israel is his name changed to Israel. The name of the Land then becomes the Land of Israel. Ya'akov's adventures in Lavan's house come to a climax when Yosef is born and immediately when this happens he asks to return home to his Land.

There, in the Land, he and his now complete house bring to fruition the objective of the fulfillment of prophecy. We continue into the next parsha to elaborate with them in their progress. They have made a noise in the world!!! The question is, do you hear it still ringing?

Shabbat Shalom
Leah Goldsmith

Vayera- Chayei Sarah
November 11, 2008–11–16

"The nerve of her!." when someone says that about you it usually is not a compliment. In fact being nervy and chutzpahdik is a bad trait. It is the antithesis of the personality of the true Jew- merciful, shy and doing loving-kindness. Rabbi Nachman of Breslov in his discourse on this parsha spends much effort in explaining the need a person has for HOLY chutzpah. In order to merit in Torah and holiness one must have it. What is holy chutzpah? Almost everything a person wants to accomplish in life is most probably accompanied with obstacles and frustration. Often we are even brought down to our knees. Without holy chutzpah we wouldn't be able to jump over or break through the barriers. If a person has a "nebuch" attitude and have fear and doubt every time he had to climb to the next level in his life, he wouldn't be able to succeed. By no means should he say, "I can't do it." This goes within the realm of worship too. You should have faith in yourself that you (yeah, little you!!) are precious in Hashem's eyes and that everything you do in life is important to Heaven. When you know that what you do is only for heavens sake then the very idea of false pride, nervy chutzpah (bearing no resemblance to holy chutzpah) is not even muttered in his thoughts or feelings. You stand like a pillar rooted into the ground, nothing can topple you.

When King David came to fight the giant Goliath, he probably looked like a grasshopper. His own brothers had no belief in his ability to win this battle. How did it look? Probably ridiculous- "Hey kid! Off the stage!" everyone called to him. He didn't need their approval because he wasn't there to prove to his macho self a personal win. He was there fighting Hashem's battle. Many times we see this unfortunately in many realms of our lives, teachers who don't believe in the special qualities of our kids, parents who don't believe in their kids, governments that don't see the power and potential of certain groups that can influence for goodness and propriety. Having ayin tova, a good eye on people is a G-dly attribute. This applies not only to people but to circumstances.

In Genesis 18, "And Sarah laughed (inwardly)"… upon hearing that at the age of 99 she would conceive. For Sarah, a person so humble and small, it was hard to believe that she would indeed bear a child. Certainly there is nothing Hashem can't do. Here our Rabbis have an axe to grind with her. She needed to have holy chutzpah and believe that Hashem can do anything. Even when salvation seems very far away. Sarah is answered, "Hepaaleh mehashem davar?" "Can anything be too miraculous for Hashem?" The Haftara also stresses the same lesson as the Shunamite (Kings 2:4) totally believes that Elisha will revive her son and stands in holy chutzpah against all the odds. Therefore, we witness the child coming back to life in the merit of his mother's holy chutzpah. (the Zohar states that he later becomes the prophet Chabakuk).

A person is never allowed to give up hope. That is pure faith.

There is another element of holy chutzpah that many of us are faced with and that is of his Torah identity in a secular world. It has become a custom for only the last 200 years (out of 2,000) to whitewash any traces of kedusha or distinct holiness that we hold in the secular world. Our leaders here in Israel feel it is better to "blend in". To look and act like the rest of the world, they believe, will bring lasting peace (as the bombs are dropping on shopping centers in Ashkelon today). Why do they so have an aversion to settlers? Because we have holy chutzpah. These are the lands that, yeah, are being spoken about in the parasha. These are our garments and we wear them proudly. They are Jewish garments and no, we don't want to blend in. When yang, the flame that ignites the soul, is cooled down with too much yin in order to "walk with mankind", the dark side of humbleness is revealed. A Jew should be proud of his real and eternal roots, his Torah, his look, his being. He should look into the face of the world with the truth of holy chutzpah and illuminate.

Our matriarch Sarah (as well as Rivka and Leah and the avot) are buried in the heart of Chevron. Who would turn their backs on their grandmothers in order to "blend" and create a "new middle east" (Shimon Perez) Who, against the odds (because the world aint wantin' us there) says that Shechem, Chevron and Yerushalayim are my eternal roots in Holy Chutzpah?

Dear Readers, (and they shouldn't say the nerve of her!)
I have put together 2 parshas this week because we will be going all the way to the Golan to our son's completion of training in the military. He is a happy and proud Jewish soldier serving his country. I must put in some holy chutzpah requests from our dear readers this week. Itamar as you know is growing in leaps and bounds. It is the only community that boasts 8 hilltops. Because of the tremendous resources that we need for upkeep and further continuing in these vital projects, we turn to you for immediate help. We are in a deficit that is demanding your assistance. We thank you already for being there for us and know that without your holy chutzpah in our joint mission here in the holy land, it just wouldn't succeed.

All tax deductable checks to "Friends of Itamar" and addressed to:
Lester Goldsmith 1483 East 34th Street, Brooklyn, NY 11234 USA.

Shabbat Shalom
Leah Goldsmith

Lech Lecha
November 6, 2008

People like to be in control of their lives. They have their date books all planned out, their weeks scheduled and like to know what will be… But there are so many factors involved pertaining to the outside world (ranging from hurricanes, to a stopped sink, to a cancellation, to a surprise party, a new neighbor moves in, etc…) that at best we can choose to feel in control in response to whatever happens with a heaping spoonful of faith in our coffee every morning because in reality we really don't know what will be. Every so often there are political changes on a wider sphere, economic changes on a global domain; here in Israel you never know if rockets will be falling on the south, if the Hizballah are planning to attack the north, if your car will be rocked on the way home from the dentist, or if your government is for you-or against you (and what they could do to you!!!)

Belief in Hashem and knowing that He brings about the actualization of everything can indeed bring a sudden feeling of completeness in our lives even if we really don't know what will be. We give credit to our first patriarch, Avraham Avinu for being the pioneer in faith, by being excited and emotionally charged by belief, being the first person to know G-d .Hashem says to Avraham, "Go to a Land that I will show you…" (Lech Lecha) The language being used here is in a future tense. Avraham doesn't know what land, where it is, what it looks like, who lives there, or when he will arrive. He just follows the path there in pure and simple faith. Hashem commanded, he followed. All along his journey he is sure that Hashem will continue to direct him to his destiny. He feels connected in an uncomplicated way.

When a person feels this connection to Hashem, as Avraham Avinu did without any tangles and snarls and intrigues along the way of his life, he feels fulfillment. This is called pure faith, or emunah temimah. "to a Land that I will show you…" , a person lacking the knowledge of what will be can use uncertainty as a vessel that he fills with the knowledge that Hashem has paved the road to his destiny and is always there guiding him, like the way Hashem guided Avraham Avinu.

We live in a world of asiyah, the lower world where people are active participants in a world of deeds. We have to use our efforts to achieve our goals, as we see with the stories of the patriarchs and matriarchs. When a person reaches the level of emunah temimah, when he feels Hashem standing there right behind him- then he can move heaven and earth. How many times in the Torah are we witness to this? Hashem promises the Land, yet we have to conquer it. (Joshua) Hashem promises the Land, yet we have to purchase it (Abraham in Chevron, Jacob in Shechem, King David on the Temple Mount). Hashem promises the Land, yet we have to fight in wars (all of our husbands and sons here today in Israel).

We do, Hashem does for us. And when we feel something lacking- then it's time to pray and ask for G-d's help.

Shabbat Shalom
Leah Goldsmith

Bereishet- Noach 2008–10–31

Hashem looked into the Torah and created the world. From this concept we understand that the Torah comes before everything in all circumstances. The book of Genesis is broken down into didactic stepping stones, each one focusing and teaching about a particular stage of the life cycle:

Bereishit and Noach: The birth of the baby (man and woman)
Lech Lecha: He begins to walk
Vayera: Man becomes a mashpia, progressing in his personality
Chayeh Sarah: He matures, marries
Toldot: The building up of the family nucleus
Vayetzeh: Finding shiduchim for the offspring in order for the family to multiply
Vayishlach: The children indeed marry- grandchildren
Miketz: The aging process
Vayigash: Coming closer to Hakadosh Baruch hu
Vayechi: Eit Pekudah (being called to the upper worlds)

The Torah never just tell stories, indeed the full feeling and mood behind them are the platform for Divine rule. They are learning instruments. The passages dealing with blessing and bounty (like Jacob and his many flocks) teach us that wealth comes from G-d alone and not the work of our hands like most of us think. A lacking in a person's life (like Abraham waiting for a son) is also directly from G-d in order to rectify him. A person is constantly interacting in his life, giving (hopefully), taking, making a living, being tried. Sometimes the wheel of fortune is ringing in his favor, sometimes he's been told Wall Street is down- BUT IT"S ALL FROM HEAVEN. If a person can see the world as a place of constant renewal- not standing still, and the ball of the world constantly changing and turning over, including himself in this scheme of things, he wins. Even a child's toys are constantly being upgraded.

When a person can internalize the awareness of change and progress, he becomes like Noach when Hashem said to him, "Tzey meyhateyva." (leave the ark now). There are times when the world becomes caotic that you should go into the teyva ( to strengthen yourself in purification, like going to the mikveh)- but the ikkar is LEAVING the teyva, breaking old habits, upgrading to a less comfortable place in order to make something new.(like birth). This theme is constant in the entire book of Bereishit. – "Therefore, a man shall leave his father and his mother's home and cleave to his wife and they will be one flesh."

The famous story of Yosef Hatzadik who was cut off from his father's home and sent to Egypt where he was extremely successful despite his heartbreaking circumstances. Why was he able to explain dreams, set up an economic plan that fed the entire world, as well as forgive and nurture his brothers? Because he saw the balance of what was taken from him and what was given to him.

It is not easy to cut off a routine. We are about to enter a new time. Some of us want the safety of the ark, while others choose to walk between the raindrops. Some of us indeed are asking for change, but all of us should have chizuk in knowing it's all in HIS hands!!! Shabbat Shalom, Leah Goldsmith

(Much of the torah's here are from the lessons given by Reb Chaim Hakohen Shlita).

Shabbat Shalom
Leah Goldsmith

A Blessing for the Fruit of the Trees – Succoth 5769

The secret of the Four Species
The great Cabalist and student of the famous Ramchal, Harav Moshe David Wali, was an author of an amazing work on the Tanach which included 2800 pages! I want to relate to you a message that he writes on his commentary on the book of Leviticus, chapter 26, where the Torah teaches us about the holiday of Succoth. The Torah tells us " Also in the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep a feast to G-D seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath." Rabbi Wali says that it is known that the produce of the land that is gathered up on Succoth time is fruit and not grains which are harvested up on Passover and Shavuot. From these grains the "Omer" and the "Two bread" offerings were brought. Therefore, in order to complete the blessing on the produce of the land, G-d gave us a Divine service on Succoth that pertains to the fruit of the trees.

By blessing over the four species all the different types of trees are incorporated into the blessing. There are trees that their fruit have taste and smell they are represented by the Etrog (Citron). Other trees have taste and no smell, to signify them we were commanded to take the Lulav (date palm). The myrtle (Hadas) corresponds to the trees that have a smell but no taste. Finally, the Aravah (willow) stands for the trees without smell and taste. This is the simple explanation on the Mitzvah of the four species. On a cabbalistic level each of the species represents a letter of the Divine name - the Tetragrammaton. By taking the four species we are unifying the name of G-d and thus bring down a special blessing to the fruit of the trees. This stresses the importance this Divine service of blessing over the "Arbaat Haminim" each and every day of the Succoth holiday. If the Jewish nation would not perform this Mitzvah, G-d forbid, the fruit of the world would dry up!

A proof of this is what our rabbis bring down that when the Holy Temple was destroyed the taste was taken away from the fruit of the trees. It is a known fact that the major portion of the Divine abundance was channeled through our Holy Bet Hamikdash in Jerusalem. Therefore, when the four species were blessed on in the Temple a tremendous blessing of abundance was brought down into the fruit of the trees and the result was that the taste of these fruit was the most delicious possible! Unfortunately, when the Temple was destroyed this Divine service was only preformed outside of the Temple. The repercussions were an immediate loss of Divine abundance given to the fruit which led to the fruit losing there special taste. The little abundance that we succeed in bringing down outside the temple on Succoth sustains the fruit of the trees throughout the world. If we weren't performing this Mitzvah the world would be without fruit!

Interestingly, if we taste the fruit of Israel today it is quite delicious. One can imagine how great the taste of the fruit was during the time when our temple stood in Jerusalem in all its glory. Let us pray that we will speedily rebuild our Temple! If the world only knew how much of a blessing our temple will bring to the entire world they would be demanding us to start rebuilding our Bet Hamikdash today.

Chag Sameach – Rabbi Moshe Goldsmith, Itamar, Israel

Yom Kippur message
Oct. 8th 2008 Tet Tishtay 5769

Seemingly, this week's Parasha has a strange beginning as it opens with "And Moses went and spoke these words to all Israel" (Deuteronomy 31:1) without telling us where he went. Our Rabbis explain that Moshe went to the Israeli encampment to personally say good bye to the Jewish people before his death. He wanted to ensure the nation that although he is going to leave them to join the ranks of the upper worlds everything will be ok. Am Yisrael, who was about to enter the land of Israel knew that it had to face the challenge of capturing and dividing the land. Moshe ensured them that they had nothing to fear since Hashem will destroy the nations that interfere with them just as he had done to Sichon and Og. Nevertheless, the question still remains why the Torah doesn't mention out right where Moshe goes. Of course, this is not the first time the Torah leaves out important details that are brought down in oral traditions. Even so, when this does happen we must ask - why.

One important rule is that in such an instance the Torah is clearly leaving room for different explanations. Since the Torah is Divine light, it is infinite! The more we look deeper into the words of the Torah the more we will discover. Yet, in my opinion, in this instance mentioning the word "Vayelech" ("went"), without saying where, has a unique meaning in the Torah. There is only one other place in the Torah that mentions the word "went" in a similar context. "Now a man from the house of Levi went and married a daughter of Levi" (Exodus 2:1) The Torah doesn't tell us where he went to marry the daughter of Levi. It just says that he went! This union refers to Amram and Yocheved, the parents of Moshe Rabeynu. As we know Amram separated from Yochaved after the Egyptians decreed that all male children born must be cast into the Nile River. Amram who was the head of the generation (Gadol Hador) reasoned that it didn't make sense to bring children into the world if they were to be killed in the end. The Jews of the time followed the advice of their leader and separated from their wives. Amram's daughter Miriam, who was only a child at the time, reproved her father for issuing such a Psak(ruling). She said your Psak is worse than Pharaoh, he decreed on the males your decree affects the females as well. Amram, as a true Gadol Hador (great leader of the generation) response was "Vayelech" he was able to leave his first conception of the situation and reconsider his decision. Most people in such a situation would not be able to recognize their mistake especially when being reproved by a young child. Amram's greatness is seen here by his ability to rise to the moment and repent by taking back his wife. If it wasn't for this repentance his son Moshe, the savior of the Jewish nation, would not have been born.

As I mentioned in the beginning of this essay the only other time Vayelech has the same usage is in this weeks portion Vayelech Moshe, which is an account of Moshe's last day in this world. Our rabbis explain that physically Moshe Rabeynu was healthy as ever. He had no problem in entering the land of Israel and fighting the wars against Israel's enemies. Nevertheless, Hashem had different plans for him; it was time for his soul to return to his creator and reach much greater spiritual heights. It was Joshua's turn to take the leadership of the nation. There is an unbelievable Midrash that describes the tremendous tension and turmoil that was weighing on Moshe. Moshe didn't want to leave this world. The Yalkut Shimoni on Devarim 35 brings down the following account - "G-D let Joshua have my leadership and I will continue to live on and accept his rule. G-D said to Moshe OK treat him as he treated you. Immediately, Moshe gets up in the morning and goes to Joshua's house. Joshua was afraid of hosting his rabbi at his home so they went for a walk. Moshe stood to the left of Joshua. They both entered the Tabernacle and the cloud of glory descended and separated between the two of them. When the cloud disappeared Moshe asked Joshua what Hashem had told him. Joshua responded "when the word of G-d came to you did I know what Hashem spoke with you! At that moment Moshe shouted out one hundred deaths and not one bit of jealousy!"

The greatness of Moshe as a leader is shown here how he is able to cope with the greatest test ever and accept the situation. This is alluded to in the word VAyelech. Most leaders in a similar situation would do everything in their power to hold on to the throne. Moshe Rabeynu displayed his greatness by being able to step down. In a few hours the fast of Yom Kippur will enter. Yom kippur is a time of reflection more than any other time. Let us rise to the moment and throw away previous conceptions that need to be rectified!

Rabbi Moshe Goldsmith, Itamar, Israel

Rosh Hashanah Thoughts
5769

In a world that we balance our lives between the practical accomplishments of our goals and spiritually yearning for the unreachable, Elul is a time that connects these 2 aspects of our lives, ending the year in equilibrium as we shop, prepare, run around getting ready for the yamim tovim while we simultaneously bang our hearts in selichot and directly talk to G-d. We discover a wide gate opening up for us as we enter the New Year. On either side of the great scales, having in each hand Chesed (right hand- loving-kindness) and Gevurah (left hand- judgment). The ever merciful Ein Sof provides us with never ending bounty. In gevurah it is contained. For example, a container that holds strawberry jam that you just made: without the jar, we couldn't hold onto the jam. It would drain away. So, gevurah is actually the vessel that includes the chesed into it. It is essential in the chesed process. It puts up important boundaries, walls that preserve.

These are called the days of judgment. That is why it is exactly the time to stop and think a little about our lives and focus on Hashem's great chesed that He does with us all the time. How can we be likened to that? Did we spend enough time, effort and patience with others? Did we define it with clear boundaries taking it thus far so that it doesn't take away time from our family, spouse, and other important realms of our lives so that in essence it was easy to do? We love our kids but we're not just showering them with bounty but trying to teach them the value of things by also limiting them. Chesed and gevurah aren't like holding a daisy and picking one petal at a time, "He loves me, He loves me not." It's not an either- or, but a recipe for balance in life bringing us to remember the passuk from Shir Hashirim " His right hand under my head and His left hugging me."

The closeness of Parshat Nitzavim to Rosh Hashana reminds us as we read about standing all together before Hashem, about unity. When we stand together as one, judgment and kitrug (denouncing and defaming) cannot affect us. It's when there is separation and fragmentation that Din comes down unto individuals. Therefore, these are exactly the days that a person should do his utmost to "fix" things, keep away from arguments and not fall into the trap of fighting back with someone looking for mischief. Life is full of these tests all the time. You have to have a lot of chesed and gevurah to deal with this.

May the New Year bring with it many blessings to you and all of Am Yisrael. May we hear only good things and try to do more good things. This goes without saying that our destinies are in His hands.

Shana Tova!!! G'mar Chatima Tova Shabbat Shalom
Leah Goldsmith

Parshat Ki Tavo
Elul 5768-2008

Hashem created this world through the method of dichotomy, thus we can distinguish good from evil. We are all familiar with the concept of opposites- black and white, physical and spiritual, the giver and receiver, the strong and weak, wealthy and poor, in haste and slowness, etc… It is said that often opposites are attracted to each other.

When Avraham Avinu (Abraham) went east he brought with him many presents; he divulged secrets of the hidden Torah. These eventually became incorporated into ancient Chinese traditions, who in fact divide the world into 2 forces, yin and yang. What we know about yin and yang is that they are positive and negative forces that act together in order to create energy. These two forces are in constant movement and are at battle to gain dominance .The aim is to achieve a balance that creates a supportive, nurturing environment.

Har Gerizim and Har Eval are the two mountains that reside side by side in the center of the Land of Israel representing the two forces of the blessings and the curses. Here, Am Yisrael were given again the Torah, this time in the Land itself while they themselves participated in the actual blessings and curses. This Torah was and indeed is a living contract about worshiping G-d through actions, in creating an environment in which positive G-dly energy flows to achieve the kingdom of G-d in the world. When Am Yisrael do all that they are commanded, they are blessed with an easy and secure passage through life. However, if they "tip the scale" and ignore Hashem's commandments, evil will dominate, and they will be cursed with only tragedy. It doesn't mean that Har Eval is an evil place or that Har Gerizim is a good place. They are both very good holy places in the Land of Israel, their holiness no less apparent today than days old. They are monuments that testify history, then now and forever.

It goes without saying that what comes to mind is the blessing given to this place, "Shechem echad al achecha"- one shechem. Yes, two forces exist but our goal for torah loving people is to choose good, unite and become one unit.

Dear readers,
To actually read the parsha and look at it from our window here in Itamar, wow! We contemplate the energies sizzling up out of these mountains every day, every season, during every simcha and every heart break (our rav- Harav Binyamin Herling- was killed on Har Eval 7 years ago). It has been incredible and I wish more of you can experience it. To try and fathom why anyone in the world would call it another place belonging to another people is baffling to me. When Hashem betrothed Himself to the Jewish people he did so LE'OLAM- forever. There are several replacement theologies that have gone on since we were thrown out of our Land because of our sins 2,000 years ago. Some say that we are no longer the chosen people. Some say this land does not belong to us anymore. WE SAY however, Hashem is engaged to us LE'OLAM- forever. The Torah is a formula for how to live. It is not just believing but it is a lot of doing. Where is it done? Well, just read the parsha. Every Shabbat we read these portions that are talking about REAL places. We have returned to your desolate cities and we too (the Jewish people that live here) are a testimony to our covenant with Hashem. This is not Narnia and I am not about to crawl out of a closet, it's only a dream come true.

Shabbat Shalom-
Leah Goldsmith

Parshat Shoftim
Elul 5768-2008

"When you shall besiege a city for a long time in making war against it to take it, you shall not destroy its trees by forcing an axe against them, for you may eat of them. You shall not cut them down, for the tree of the field is like a man…"

The Torah compares the soul of man to the life force of the fruit bearing tree. This is done on the backdrop of the battlefield of our parsha(weekly portion). Our sages bring down that the armed conflict of war is won when the arm and head become partners against the adversary. This is best demonstrated in the mitzvah of tefillin that are worn on the arm and head – the symbols of true righteousness and judgment in serving Hashem. When man wears the tefillin he can remove false pride and concentrate his intentions on not what he has achieved, but that that the Almighty brings him his achievement. He knows (in his head as he ties his arm) that Hashem is totally there for him, his appeal to arms is in the name of G-d. This is the connection between the arm and head at the hands of faith. Every morning when this is done it is likened to pouring water into the soul, revitalizing it and bringing it to life.

A perfect example of this is King David who managed all of his operations and maneuvers (including in his personal life) in complete faith. He lived a life of complete self sacrifice, and was preserved because of his direct grasp of the concept of Hashem leading his victory. (We remember when he comes against Goliath he says that he doesn't come by himself but in the name of Hashem who will fight the battle). David perceived that all of reality relies totally on Him- Hashem, examples of trials being family issues (in which there were many), usual kingly duties and intrigues, standard offense warfare, preventive warfare, to other realms of psychological warfare like contending with the yeitzer hara(evil urge). He wrote his book of Psalms as a direct response to these threats, demonstrating completely receiving the yoke of heaven. This perception of the Divine brought him to an embodiment of complete victory in ALL of his wars.

When a person is faced with torment, whether it be on his job, within his family, close environment, or on a wider range like government, national, international, he can win when he cancels his self will (ratzon atzmi). This rectifies him and brings him to a higher place. When he stands stubbornly stuck in the predicament, sure of his being shortchanged, right, unforgiving, feeling no justice- he cannot win.

How does the tree fit in here? The Ba'al Shem Tov brings down from the holy Zohar that food is full of spiritual sparks. Therefore without knowing why a person becomes hungry he has an inner need to receive these sparks, more than just physical hunger.

Plants, fruits and vegetation are on a higher level than meat. They are witnesses to the shorshut elokit- of Hashem rooting himself in the lower world. Hashem built this lower world on the crust of earth in order for us to feel Him. If He would disguise Himself in heaven, it would only be for angels to enjoy Him. Here we feel Him. A tree has arms that reach down and drink the life force found in the lower levels of the earth. If there is no water, there is no fruit. A person serves Hashem through yeitzer tov but the real test is can we serve him when there us a war within us, when we have a yeitzer ra, when we are on a lower step? Our job is to win the war by climbing humbly back up the steps. This is a strong form of worship because serving G-d does not only happen when we are clear headed, level headed. Winning the war occurs when we feel so low, we actually reach to the roots, the lowest place in the low world even covered by the crust. Then we triumph.

We are standing in preparation for the Days of Judgment and a new year. We are in the month of Elul. This is a good time to fix and forgive. Let bygones be bygones. A person is likened to a tree. In order to grow he needs water. It doesn't matter if it's tap water, mineral water, Perrier, Holy water or even dirty water. It all works because in all cases the tree, as long as it is watered gives sweet fruit. "I will make thee and the environs of My hill a blessing. I will send rain in its season, rains that bring blessing. The trees of the field shall yield their fruit and the Land shall yield its produce and My people shall be secure on its own soil"- Ezekiel 34:26-28

Let us imitate this imagery. If dirty water is dumped on you, you can react as if it were any other water. You can cancel torment, swallow your pride and win the war. This is the water of life. The head of the tree gives fruit but the arms bring it life sustenance from the low places of the earth. (Does this remind you of the double blessing given to the portion of Josef?)

Shabbat Shalom-
Leah Goldsmith

Parshat Pinchas
July 18, 2008

In the late 1800's an officer in the British army and an avid researcher of biblical sites, by the name of Charles Wilson published an important book called " The Illustrated Land of Israel" including pictures of the famous "Wilson Arch" discovered by Wilson adjacent to the Western Wall in Jerusalem. In this book in section2 page 4 there is documentation, including a series of pictures drawn by Wilson of the village of Awarta, just southeast of the city of Shechem- or what the Jewish people have called from time immemorial Givat (the hill) Pinchas. In the book, he writes about the mossy stoney gravesites of the High Priests Elazar and Itamar (the sons of Aharon),and the shade of the huge trees that covered the structure of the gravesite of Pinchas, the star of this week's parsha. This is the last remaining picture we have of Kever Pinchas for in 1955 the local arab mosque was transformed into something larger, and its construction eradicated the sacred landmark of Pinchas.

The last passuk of the book of Joshua brings us to this site:"And Elazar the son of Aharon died and they buried him in the hill of Pinchas his son, which was given him in Mount Ephraim" (Joshua 24/33)

Wilson was not the first to investigate Givat Pinchas. Many dark age religious figures, Christian and Jewish visited the site. Josephus writes about Givat Pinchas calling it GABATHA (for Giva-hill). In 1213 the Muslim geographer Shiaab Adin Yakut describes Awarta (the arab name for the site) as the resting place of Itamar, Elazar, Pinchas and the 70 elders.. Nachmanidis, the great torah scholar moved to Eretz Yisrael in 1267. One of his students came to Israel to visit him and wrote a journal in 1280 which has been preserved in the library of Leningrad. He speaks about his visit to the Shomron, his meeting with the Samaritans, the tomb of Joseph, and traveling southeast to the resting places of Itamar, Elazar and Pinchas. He also gives a detailed account of the catacomb graves of the 70 elders. Rabbi Yitzchak ben Alpra from Malaga Spain came in 1441 and wrote a detailed account of Givat Pinchas. "…and from there we went to Awarta, and there Elazar the High Priest- a huge monument built on his site. One day we discovered a huge museleum built bigger than 100 ama- the resting place of Pinchas and Avishua his son.This edifice leans unto the mosque. Not far from there, Itamar. The place is close to the city of Shechem.

Skipping over to 1621, the holy Shlah Hakadosh in his book "the 2 tablets" writes about the week of parshat Toldot in which he visits Yosef Hatzaddik in Shechem, Yehoshua Bin Nun in Kfil Charess (Timnat Serach) and Givat Pinchas- all in the Land of Ephraim. The list is endless including Rabbi Smuel Grunim Katz that came to live in Pekiin in 1778. He writes excitedly about visiting Givat Pinchas.In 1839 Moshe Montifiore and his wife Yehudit made many excursions to the Land of Israel. Yehudit writes in her memoirs:"…We left the city of Shechem and reached the environs of Awarta and began to visit the gravesites of the tzaddikim. The first, Pinchas. There were many insciptions in the Kuti language there, as well as Arabic and hebrew. Our guide translated all of these to us. There are ancient huge trees there and many caves…"

At the conclusion of the 6 day war, the chief Rabbinate of the Israeli army, who were responsible for holy sites liberated in the war, arrived at Givat Pinchas (Awarta).They cleaned up refuse dumped there and rehabilitated the holy sites. Extensive archeological research was done on the site, much of which information taken in this article is from their archives. Since 1967, over 60,000 people visited Givat Pinchas until the Oslo accords ended the visits and relinquished it to the hostile local Arabs who desecrate the graves and pour garbage there. The ministry of religious affairs occasionally enter Awarta to clean up and paint the tombs, usually prior to the once a year permit to enter on the first day of Av, the yartzeit of Aharon the High Priest.

From my perspective, many jewish people have returned to live in the Land of Ephraim. The community of Itamar faces (hill paralleling hill) the old large stones that serve as monuments to the true owners of the Land. The descendents of Itamar, Elazar and Pinchas's lineage have returned and are here to stay.

· much information for this article was taken from the archives (hebrew)
· Agudat Shechem Echad- 2003 –Yigal Amitai

Shabbat Shalom-
Leah Goldsmith

Parshat Balak
July 11, 2008

King Balak forms a union with the neighboring nations in order to attack Am Yisrael. Much publicity has been given to the great and mighty nation that brought about the fall of the Egyptian empire. The pact made between Midyan and Moav in fact was not coming out of a goodwill aspiration for complete world harmony. Actually, they came together to challenge Am Yisrael and challenge the will of Hashem's kingship in the world (much like building the tower of Babel). Little do they realize though that they are subservient to Israel's destiny.

Balak seeks to use Bilam, the soothsayer, in cursing Am Yisrael and bringing about it's demise. ALL of these plans however boomeranged and Bilam became the agent of assistance to Am Yisrael. His curses became blessings. When we first meet Bilam we see that his heart is sealed, even though he knew Hashem. When his she-ass spoke to him he persisted in his obstinate attitude that maybe he would prevail over Hashem! What Bilam didn't know was that Hashem's love for Am Yisrael is not dependent on any circumstance. (Luckily for Am Yisrael because even before the end of this parsha they are already involved in the Ba'al Peor drama!)

Parshat Balak, more than any other parsha in the entire Torah intimates the meaning of redemption, the suggestion of what will happen in the days of Mashiach when the nations of the world will try to come together against Israel, will try to curse it- but to no avail. We wait for the cue and almost see its prompt coming. If we can properly internalize what Bilam said even earlier, this reinforces our need for the Land of Yosef.- "Balak has brought me me'harerey Kedem". Rabbi Hillel Lieberman brings down on this passuk – "Harerey Kedem – umiMeged Givot Olam "- Dueteronomy 33-15- In the heart of the Land of Yosef, the source of the blessings and curses, HarGerrizim and Har Eval, the mountains of the blessings and curses…. Even in his subconscious Bilam knew the curses would turn into blessings – "These shall stand upon Mount Gerizzim to bless the people..."- Dueteronomy 27-12

Dear Readers,
Complete world harmony can only happen when we ourselves know and understand these places spoken about. They are the source of blessing to all of Am Yisrael wherever they may be.

Shabbat Shalom-
Leah Goldsmith

Parshat Shelach
June 20, 2008

"Send people to the Land of Canaan"

The Land of Israel is the inheritance of our forefathers and was planned by Hashem for the Jewish people from the very beginning of time. It is the Land that Hashem oversees from the first day of the year to the last, a place of Divine destiny- the intended homeland for Israel. The question arises then, how can it be called Eretz Canaan? Canaan is the name of a foreign pagan tribe. There must be a purpose in using this name, hiding in fact the real substance of what this land really is.
It is said about G-d, "Al tastir panecha"- "Do not hide your face". This phenomenon may be compared to the virtues of Eretz Yisrael. Seeing is believing but what do we see? What do we look for? The genuine revelation of the Holy Land comes into view when it is called "Aretz". Ergo, the torah in this passuk calls it "Eretz Canaan" as if it belonged to a foreign people. Now is the time to investigate, check and clarify. We are not spying here, but we are asking what is this "double identity"? The entire world, even today if not more so, stops a minute and thinks. The wicked blunder and deceive, confusing the facts. They say the Land belongs to someone else, that we have come and conquered it, when in truth it was designated for Am Yisrael the same day that Hashem looked into the torah and created the world. So, why Canaan?

This was the test of the spies.

The root of the sin of the spies was that they believed their mission was to conquer the Land from its inhabitants, the 7 nations. (Canaani, Perizzi, Chivi, Yevusi, Chitti, Amaleki…) The spies felt that the Land was strange to them. What did they see? Giants, huge fruit, many funerals and a base and lowly pagan people. There the people "sat"( superficially speaking) upon the Land. However, they had no internal contingency. "Veyashavtem Ba"- "And you will live IN the Land"-! The spies held by the saying "What you see is what you get"- instead of, "Don't judge a book by its cover". How many of us do this all the time! Even those of us who live here and sacrifice a zillion things for it!

In the name of Harav Hillel Lieberman, HYD [see link] on parshat Shlach- Where does the word "spies" originate? Does it bring us to a dיjא vu of another story in our Torah? When Yosef Hatzaddik finally met with his brothers he said, "Meraglim Atem!"- "You are spies!" This was said because their attitude was one of strangeness to him. What, a brother doesn't know a brother?'' Come on! Instead of coming to him and belonging to him, they were strange. The spies (aside from Calev and Yehoshua) acted like outsiders instead of connecting in unity with the legacy. Calev and Yehoshua perceived the Land for what it was and called it The Land of Milk and Honey. The spies saw giants and Calev and Yehoshua saw a very very good Land. They saw that the Land itself raised a great and awesome people, all the more so if the intended people, Am Yisrael, would inherit it as Hashem planned, they would grow to be a great and mighty nation

May this be "mussar heskel" for all of us in all realms- This is the bottom line...

Shabbat Shalom-
Leah Goldsmith

Parshat Bamidbar
June 6, 2008

The book of Bamidbar opens with Hashem commanding Moshe Rabeynu to count the nation. And G-D spoke to Moses in the desert of Sinai in the tabernacle of the covenant, the first day of the second month, the second year of their going out of Egypt, saying: Take the sum of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of the names, every male, one by one." Interestingly, only a half a year went by since the last census took place. The previous population survey occurred after the sin of the Golden Calf in order to determine how many people survived the punishment. If one compares the results of this poll to the prior one mentioned in Parashat Pikuday, he will find that the sum is identical to the one mentioned here. These facts, the proximity of the polls and their identical numbers make us question the necessity of this survey? Rashi in his commentary on the verse solves the problem when he explains that this census was conducted as a display of Hashem's love for his people. "He counts us out of his fondness towards us." In other words there was no other reason for the poll other then a pure display of Hashem's love towards His people. This is supported by the fact that there was no other logical reason to conduct a poll at this time. Nevertheless, a question still remains to be answered. Why is counting the nation considered an act of affection? In the laws of Hilchot Taarovot (mixtures of non-kosher food with Kosher food) there is a law that teaches us that anything that is numbered in not nullified even if there is a thousand times the amount of kosher food as compared with the non-kosher. In other instances we know that everything is nullified when there is 60 times the non-kosher element. We learn from this that number reveals the importance of the things they represent. By counting something you are revealing its importance, its inner essence.

Interestingly, the Nazis who wanted to eradicate the Jewish nation didn't want to relate to the Jews as a people and instead they tattooed a number on their arms. This was and act of the dark side. Those who follow Hashem and His Torah don't accept the concept of just another number. The number testifies that something very special stands behind it that it being represented by this digit. It is for this reason that our Rabbis place great emphasis on counting letters and relating the spiritual meanings and connections to their numerical value. (Gematriah) We are taught that the 600,000 letters in the Torah are the 600,000 souls of our people. Just as if a letter is missing in a sefer Torah it is not fitted for use in the same way one soul that is not shining its special light affects the entire world. The oldest know Kabblalistic work called the book of creation, Sefer Yizirah, calls these letters building stones and that with each additional letter the number of permutations grows. With only one letter this is only one possible permutation, with 2 letters there are 2, with 3 there are 6, with 4 there are 24, with 5 there are 120, with 6 there are 720, and with 7 there are 5040 possibilities and so on. Each and every additional letter adds another spiritual dimension that is vital to the world's success and prosperity. This same idea is reflected in the special Mitzvah of preparing ourselves for Matan Torah. By counting the 49 days from Pesach to Shivuot we are revealing the importance of each and every day. Each day blessed with a unique spiritual energy allows us to make the proper spiritual preparations for receiving the Torah. If, G-D forbid, we leave out one day in could have a detrimental result on our preparation for Matan Torah. May be we all merit in a complete and joyous counting and to again ascend to our Holy Temple in the City Jerusalem with the first fruits(Bikurim) Amen.

Shabbat Shalom-
Rabbi Moshe Goldsmith

Lag Baomer-2008
May 23, 2008

Lag Baomer has always been a great day in itself; before the days of Rabbi Shimon Bar Yochay, and even before the counting of the Omer. It is the day that judgment is changed into mercy. On this day, after finally leaving the exile with his wives, children, much cattle and sheep, Ya'akov built a monument that he positioned between his camp and Lavan's. It is called the Gal Ed. (Gal is numerically equivalent to 33) The relationship between Ya'akov and Lavan was much like Am Yisrael in Mitzrayim (that left their servitude in great wealth). On the 33rd day of their Exodus, in the interval between the physical birth from Egypt and the spiritual birth of receiving the Torah, they experienced complete liberty in its entirety from Mitzrayim on a level unique only to that day the 18th of Iyar). This day symbolizes the relinquishment of any foreign nation's official occupation of Am Yisrael. This falls out on Lag Baomer- the day Lavan and Mitzrayim are subdued.

The Arizal brings down that Bilam Harasha was the gilgul(reincarnation) of Lavan. Bilam lived lag (33) years. His entire goal as the head of the mixed multitudes was to reverse the process of redemption of Am Yisrael and return them to Egypt. He wanted to cause the Jewish people to be in eternal galut, as all of our enemies have tried through time to do. But what Bilam didn't know was that Am Yisrael return only to Hashem.

A person can attain spirituality through 3 channels. 1) his/her spirit (what he hears, what he learns and how this affects him 2) the holiness of time, the virtues of the holidays 3) the holiness of a certain place and the influence it has on a person's da'at. That special feeling of Shabbat- we cannot take with us into Sunday. The healing power it gives we can't feel on a Wednesday. We don't mix holidays and their specific significance. A lulav and etrog can't be used on Chanukah and on Shavuot we don't make a seder. – When we go to a holy place like Israel and kivrey tzadikim(the tombs of the righteous) we experience real and unique impressions on our psyche. But later, maybe not the next day but later, the original magic of what we felt when we were there ebbs…. You can't take that place with you! (unless you decide to live there).

Lag Baomer is all encompassing in these 3 components. It is unique in this and makes it an extremely special day indeed. On a kabbalistic level it is the HodshebaHod (splender of splender), the time to know what to know and the time not to know what you don't need to know. The inner nefesh (soul) as a whole receives its vitality on this day. True happiness is connecting to the roots so that the branches can spread out. This is done through the da'at, the root of roots.

Esav is called straw. The house of Ya'akov- fire and the house of Yosef, a great flame. The fire and flames of our forefathers will totally eliminate Amalek (and our doubts) in the merit of this day!

(taken from the teachings of the great tzaddik Harav Chaim Hacohen).

Shabbat Shalom-
Leah Goldsmith

Bahar- Lag Ba'Omer
May 16, 2008

Rabbi Shimon Bar Yochay was one of the five surviving students of Rabbi Akiva that all died between Pesach and the Atzeret. It is brought down that these 24,000 students perished because of not honoring one another in the way of speech. Instead of saying good and encouraging things and finding good points in each other, they fell into disapprobation, criticism and condemnation. This was known as the "dark, dark time of dispute." It was so dark that it was actually impossible to see one another, the core of the problem.

The rectification for this was the teachings of Rabbi Shimon who is called the "Bootzina Kadisha", the holy candle. Whatever he said, gave light. In the holy Zohar, Rabbi Shimon tells his talmidim, "Ana, bechavivuta taley-" "all of our success depends on an amiable attitude, and being pleasant." This affects our relationships so that we can all become vessels that bring down Divine light and make the world a brighter place. This is why we light the bonfire on Lag Ba'omer, in the merit of Rabbi Shimon who brought a great light through his teachings. In Kabbalah, Da'at is the key tool needed to see and speak only good things. When a person is on the level of da'at, then he can transmit thought processes positively into speech. When a person looses his da'at, or has not attained it- he dips into foolishness- much of this is furnished by the negative side of his imagination. It is critical to know that what we say to people can either "Make them or break them." What we say to our children builds them. What we say to our students, if not said with the utmost sensitivity can leave a blemish on them for the rest of their lives. What we say to our parents, and the Torah marks a special mitzvah in this- is one of the Ten Commandments! How we relate to our spouses, neighbors, communities and the world at large, but Rabbi Shimon says that it starts with what we say to ourselves.

Dear Readers,
After celebrating 60 years of independence I feel compelled in the wake of this Torah to say, hopefully from the place of da'at, a few comments on this country we have been living in for the last 23 years. It has become pretty commonplace to see people with a "thumbs down" attitude. In many conversations there's a lot of ostracizing. Especially for those of us who hold the Land dear and can't fathom why the State at large does not share these same values. Gush Katif, a thriving region of proud Jewish people was plowed down only to become the forefront of Katusha rockets aimed at urban centers. The north Shomron communities that were evacuated now stand empty, closed military zones that almost touch our major power plants. Why? Mistakes, terrible mistakes have been made. Corruption reeks from our Prime Minister's office. There is no leadership, and no hasbara. Those that want to wipe out Israel have become the "negotiators" and the settlers are constantly being portrayed as the bad guys. What is up is down and what is down is up. (A sure sign of the redemptive process!)

I believe that this is all a test. We certainly pray to Hashem not to test us anymore. Can we step out of this darkness and also see the above nature things that are happening here too? Eretz Yisrael is giving her fruit beayin yafa- the bounty is mesmerizing. It is expensive for sure- but what were people eating 60 years ago here? The fruits and vegetables from the good earth are larger, tastier and beshefa (in abundance)more than any other time in history. The variety of people that live here from very black to very white from every country of the 4 corners of the world sends chills of excitement down my spine. Prophesies are coming true every day. The Land is calling her people home to her. In the last 10 years one million olim chadashim (new immigrants) have been absorbed by 5 million. That's like America absorbing 60 million people! Can this be fathomed?!

Israel's economy is growing in leaps and bounds. The superhighways, buildings, buildings, bridges and yes- the hilltops of the Shomron are all going up before our very eyes. We are not an oil rich country but our minds are our assets. High tech and satellite industries are flourishing. Our army is strong, and a wonderful melting pot of all young people who meet and bond patriotically. It has won many wars when all the odds were against them. The chesed (kindness committees) that have been set up and working are testimony to a true torah loving people. Speaking of Torah, Israel is today the largest Torah learning center of the entire world. Ki Mitzion tetzeh Torah!

Israel is a beautiful country that continues to grow. Come and see it, come and join it and help make it a better place. Please help this process by shining your distinct light!

Shabbat Shalom-
Leah Goldsmith

Purim
March 21, 2008

Dearest Friends it has been a while since I wrote to you. It is hard to believe that we are celebrating Purim already. Wow! The year is flying by so quickly. I wanted to give you all a small Itamar update with a Torah thought and of course wish you all a happy Purim.

Unfortunately, we have all been witness to some very tragic days here in Israel beginning with the terrible rocket fire on Sederot and culminating with the massacre of the boys in Mercaz Harav Yeshiva. Here on Itamar we had our share of security problems over the last few months as well. We have been suffering a lot of rock throwing at cars driving up our road and some infiltrations to our hilltops where sheep were stolen. In one incident, a rock hit a driver and caused a car accident where a guest visiting our community was hospitalized with moderate to serious injuries. Last Shabbat our security fence was cut and we were all put into high alert. There were also four shooting incidents at buses going through the nearby village; one took place last night. Thank G-d nobody was hurt but the busses were shot up.

The struggle for building our nation in the holy land goes on. Many people are asking themselves - when is this going to stop? If it is any way consoling, let us remind ourselves that this madness has been going on with ups and downs when the students of the Vilna Gaon and the Baal Shem Tov started to make Aliya 200 years ago. Our sages didn't hide from us their teaching that the land of Israel is acquired through suffering. Ok, so we can't say that we didn't know that building the land would not be easy. Nevertheless, why does it have to be this way? One simple answer is that nothing that is of any value comes easy. The greater the gift the more we have to work hard to attain it. Eretz Yisrael is the most precious thing in the world. Therefore, in order to acquire it we have to work very hard. The harder we work the greater reward we will eventually see. Many evil forces are hovering over the land of Israel that are trying to prevent us from reaching our goals. Every person that believes in Hashem, His Torah, and His people must act. We can't remain indifferent at such a special time. Life is too short and there is just so much that we have to do.

As we read today in the Megillah - Mordechai says to Queen Esther - "For if you remain silent at this time, relief and deliverance will arise for the Jews from another place and you and your father's house will be lost. And who knows whether you have not attained royalty for such a time as this?" Mordechai is telling Esther that she must realize that G-d placed her in a special position for a reason of furthering the redemption of her people. When someone reaches the heights of royalty it is very easy to fall into the trap of wealth, honor and pleasure and forget about the priorities of life. Mordechai's message was not only to Esther but it is for every one of us as well.

Although G-d has blessed us greatly with a comfortable life, we can not sit back while our nation needs help! Every day, we must spend a few minutes thinking about how we can help build our land. Those who have the strength should consider making Aliyah there is nothing greater than returning home. Those that are not ready to make Aliyah at this time must get involved in some Chesed activity for helping build the land. Any small action adds up. We have all been witness to the fluctuations of the stock market and the dollar around the world over the last few months. People are panicking about loosing their fortunes. Let's put things into proportion, we have to thank G-d that we have food on the table and are not starving. After 120 years, a person is not going to take his dollar bills to the world to come. What he will take with him is the good deeds he did in this world.

I want to wish you all a happy Purim! Looking forward in seeing you here on Itamar.

Lehitraot,

Rabbi Moshe Goldsmith
Mayor of Itamar

Pekudey- Vayikra
March 14, 2008

Dedicated to the Kdoshim meMercaz Harav

The tabernacle was built and dismantled many times on the journey through the desert. Mainly, this is the theme of worship and our relationship with Hashem. Although the structure is taken apart, we- then too are marching forward and never giving up in hope and faith. Our wants and yearnings for faith start with a small step with each step we are adding on to the building of our spiritual world; Hashem is satisfied with each and every move forward because our effort is dear to him. Even today when the Temple is dismantled, just a broken physical remnant hidden with confusion under a golden husk- the main thing is never to give up hope in faith. Although we don't see the building standing, (May it be rebuilt speedily in our days) Our efforts in worshiping Hashem that are a result of our inner will are the foundation that will with pave the way for its restoration. The Divine service that is the springboard for worship is ratzon(will). Ratzon is an extreme force. It is our spirit, soul and life force because nothing stands in the way of will. All of wants and yearnings we feel should all eventually stream to Hashems's will. This means being be'shalom (at peace) in our hearts in our relationships, to feel goodness, to see the beautiful, to know that the clouds eventually clear away to reveal a blue sky and forward, forward, forward we march and strive to be better, more improved, happier with what we have in every realm of our lives.

After our holy Temple was destroyed 2,000 years ago, the great Rabbis of that time had the ability to pass over the knowledge and reality that we are never alone, even when the house is broken up. Hashem is always with us, whether the house is standing completely erect or not standing at all, and we are always on the way, even if we stop for a while and "dismantle"- it is only temporary. This is how it was in the desert, this is how it is.

Sacrificing was the main avoda (Divine service) in the tabernacle. Nefesh tachat nefesh. (a soul for a soul) When a person brought a sacrifice he would reach the level of deep teshuva (repentance) when he saw the animal being sacrificed instead of himself. This was an animal he bought with his own mamon-money. Since a person's possessions are a major part of his nefesh(soul) and he has to give up a part in order to buy the sacrifice, this is called self sacrifice. When he reaches into his pocket and burns the sacrifice on the altar his yeitzer (evil inclination) is atoned for. The Levites in their holy garb playing the holy music and song would be the backdrop to the very mood of the teshuva transformation. A person has now become better, holier, and just like he cannot sacrifice an animal with a defect; he too cannot have any defect in his middot (character), seychel (intelligence), or nefesh. He deeply reflects into himself in order to achieve this spiritual achievement- it is by no means attained through a simple sacrifice. Now he reaches Tzelem Elokim (image of G-d).

Our prayers replace the sacrifices today. Hashem is was and always will be with us, listening to us, guiding us, helping us and bringing us ever so closer to a geula shlayma. (final redemption)

Shabbat Shalom-
Leah Goldsmith

Dear Readers,
A few years ago, my husband and I and some of our children went to demonstrate against the disengagement from Gaza- what in essence was actualized in the dismantling of Gush Katif and handing over that exquisite place to Chamas. On the way we drove through Ashkelon amazed at the beautiful marina on the sea and the luxury apartment buildings that have sprouted up over the last 2 decades. There were dove shaped, blue signs everywhere – "Ashkelon is for peace". It was the blues of "peace" and the oranges of "no Land for "peace" " in those days. People still wear their symbolic orange strings. They hang in people's cars, on pocketbooks, knapsacks, doorways….but the blue signs in Ashkelon have been replaced with emergency sirens and posters with instructions about what to do in case of bombs falling. What a spring!

The struggle for the Land of Israel continues. It is so painful when you think about how all of this could have been prevented if only there had been enough foresight. The south of Israel is exploding , the north – always an imminent cloud hovering over its communities and their safety, terrorists in the form of "Israeli citizens" born and bred in Jerusalem, exploding in the country's capital in our yeshivas. We say and continue to say that we only console ourselves with those healthy minded individuals like you that love the Land of Israel. We, here in Itamar, in the very heart of the country – the heart that provides life sustenance to the entire body, can't emphasize how important it is to be involved in helping to change the situation. We have to spread the word as much as we can.

Spring with Purim and Passover on the way is a time of birth. A nation is born and has a mission to accomplish. A person is also born into reality with a target destination, much like a person born into a ship at sea. Sometimes the sea is tranquil, sometimes stormy- we don't know why the weather fluctuates or even when we will reach port. So, we can act in three ways- 1) some people decide to jump off the ship and swim away from it, avoiding their reality and destiny and their connection to their crew. 2) some will play chess, drink beer, wherever the ship sways – so be it, go with the flow, but avoid effort or strategic thinking 3) and some people will take "the bull by the horns" and grab the oars to help direct the ship to its destiny.
Grab an oar – let's work together, with Hashem's help, for the future of nation, the Land, and dock at the final redemption!

Purim Sameach

 Leah Goldsmith
Itamar

Tu B'Shvat
January 24, 2008

On Tu B'Shvat the source of potential growth in all spheres of life awakens. The tree in the field stands bare exposed to cold, wind, and rain. The prospect of sprouting buds and flowering blossoms seems far from possible but it is on this wintry and dormant day that a new life force is surging forth. We celebrate Tu B'Shvat for the first day of this process that is under way. Soon the trees will be adorned with leaves and fruit. It a day of blessings on the bounty of the Land and when blessing this abundance, Hashem in return pours down the plenty and blesses us back.

When we sow, till plant and reap (not on a shmita year), we can easily get mixed up and say, "I have worked so hard! This is my doing- my accomplishment!" One must know that man is a vessel through which Hashem brings down and bestows upon the world all of its affluence. Tu B'shvat is also an analogy to the redemptive process that begins at the darkest hour of Jewish History. The trees have shredded their leaves and everything is dormant which creates an atmosphere of hopelessness. Suddenly spring bursts forth with all of its splendor. Our generation has had the amazing merit to witness the Hatchalta Hageula(beginning of redemption) From the ashes of the Holocaust we have returned home and are eating from the fruits of the land. May Hashem open up our eyes to see and focus on the goodness of the Israel and may it continue to grow and prosper!

Shabbat Shalom,

 Leah Goldsmith
Itamar

Parashat Beshalach
January 18, 2008

When reaching the pinnacle of the Exodus, the splitting of the Red Sea, we can't help but ask how did Bnei Yisrael continue to complain after witnessing 10 marvelous miracles brought about through the plagues performed just for them. If all of Egypt "knew Hashem" already, what was missing here in the realm of faith for Am Yisrael?

Moshe Rabbeinu turns to his people and says:" Al Tirau!" – Do not fear! The Machilta medrash discusses how it looked on the shores of the Red Sea when Egypt raced on chariots after Bnei Yisrael. The origin of Israeli politics began then when the young Jewish nation decided to break into 4 groups, or political parties. 1) The first group said- " Leepol layam!"- Let's jump into the sea (and commit suicide) 2) the second group said- " Lashuv LeMitzrayim!" – Let's go back to Egypt where at least we had what to eat and where to be buried. 3) The third group said – " La-asot milchama negdam!" Let's fight them 4) the fourth group simply said –"Ve'anachnu nitzak!" we will scream (what else can we do!?!) They didn't see "current events" with a spiritual eye yet. Even after all that was done for them, they lived in a realm of the husk of imagination. Fear came out of it. Yes, they had climbed many steps on the ladder to faith, but they were only on the level of "what you see is what you get." Only after the Egyptians were annihilated on the sea did the culture of "achizat einayim" (creating a false impression) - pass over.

Rabbi Nachman of Breslov says that a person cannot really know and believe that Hashem wants only goodness for him until he reaches the level of clarity in faith (behirut be'emunah). This is like saying, "Seeing is believing". We have been taught that what a person sees is open to interpretation. Rav Nachman says no- Even if there are direct miracles, if there is no clarity in faith- you won't see them. This has nothing to do with knowing the Torah and keeping all of its laws. This is only about holding the heavenly yoke of heaven in your heart. When a person roots faith in his emotions and constantly refreshes the feeling of faith, the energy that comes out of this enables him to see miracles. Then when Hashem tests us, we are able to elevate ourselves above the nisayon(test) by serving Him, like a successful worker who never gets used to his job, but loves his work passionately. He accepts every challenge that Hashem brings his way with a clear understanding that everything that Hashem does is for the best!

Dear Readers,
Here in Israel today nothing really makes sense. Sderot and the Western Negev are barely on the agenda of our government. Instead, they prefer to place our precious home land on the negotiating table as if it was their own personal possession. The lessons of throwing thousands of Jews out of their homes in Gaza were not at all learnt. The world remained silent and encouraged this immoral act. Instead of admitting to their terrible folly which brought about the creation of another terror state they prefer to stubbornly continue in a similar path of destruction.

As we again stand on the shores of the sea divided in our ideas about what to do let Hashem open our eyes and hearts and help us to see His salvation.

Shabbat Shalom,

 Leah Goldsmith
Itamar

Parashat Bo
Thursday, January 10, 2008

In the tractate of Sanhedrin 111A our Rabbis criticize the behavior of Moshe Rabeynu and praise the actions of our forefathers. The Talmud explains that the fact that Moshe Rabeynu wasn't able to lead the Jewish nation in battle against the 31 kings was his punishment. Instead of Moshe Rabeynu being the one to merit in the Mitzvah of capturing the land of Israel, it was given to his student Joshua. The Talmud explains that Moshe Rabeynu was punished because unlike our forefathers Abraham, Isaac, and Jacob, who never complained about their difficult situation, Moshe Rabeynu on the other hand complained. The Talmud is referring to Moshe Rabeynu's response to Hashem after the situation in Egypt worsened for the Jewish nation, "Why have you brought this trouble on your people? Why did you send me?"

The Talmud sites three examples of difficulties that our forefathers had to face. The first example is with Abraham Hashem says "Go! Walk back and forth across the entire land because I will give it to you." Despite Hashem's promise to give Avraham the land, he could not find a place to bury his wife without purchasing the cave of Machpela for a huge sum of money. The second example is of Isaac, "Live here in this land and I will be with you and bless you. I will give all these lands to you and your descendants. I will keep the oath that I swore to your father Abraham." Nevertheless, Isaac's servants couldn't find water to drink and they had to fight with the shepherds of Grarr over the water pits. The third example mentioned is with Jacob. "I will give the land on which you are lying to you and your descendants" Yet Jacob could not find a place to pitch his tent until he purchased a portion of land in Shechem.

Despite these difficulties, our forefathers never complained and quietly paid the price for settling the land of Israel. Obviously, Moshe Rabeynu, the greatest prophet that ever lived, did not complain because of personal difficulty; he was broken because of the tremendous suffering his people were experiencing. On the other hand, our forefathers' difficulties seemed to be on the personal level.

Why then does the Talmud make a comparison between them and criticize Moshe Rabeynu? Apparently, the sages were teaching us that Abraham's search for a grave and Jacob's search for a place to set up his tent, and Isaac's struggle over water weren't in the least personal issues. These were all prototypes of situations that their decedents would have to face when trying to settle the land of Israel. Hashem was preparing them for the great difficulties that would lie ahead in inheriting the land.

The lesson is that we mustn't focus on the difficulties but rather remain steadfast in our faith as we continue to move forward. Today more than ever we can identify with this message. We never seem to be able to sit back and relax. It is amazing how the building of Jerusalem and the communities of Yehuda and Shomron capture the attention of the whole world. It is absolutely mind-boggling.

The words of Moshe Rabeynu to Pharaoh are still echoing today, "Let my people go".

 Rabbi Moshe Goldsmith
Itamar

Parashat Vaera
January 3, 2008

Redemption from Egypt did not happen overnight as we know, but stage by stage. The curtain is raised as Bnei Yisrael, Moshe Rabbeinu, Pharoh and the Egyptians are about to enter a new scene- Hashem hardening Pharoh's heart. Bnei Yisrael are in a complete state of exile in their bodies, spirits and souls. The form of enslavement that Pharoh inflicted on them did not leave any time or space for them to tap into the life force of their souls. At this point they were hanging onto the second to the lowest rung of the ladder of idolatry and impurity, the 49th level. They were drowning in the fleshpots of Egypt. In this state they were not able to unfasten the shackles of their persecution which directly affected their spirit.

In order to move things along, Hashem decided to harden Pharoh's heart. In turn, He performed miracles through the vehicle of Moshe Rabbeinu. Every time this happened, a link on the slave chain became unfastened and another vertebra in their backs straightened and added life force to their spirits. With every hardening of Pharoh's heart, they experienced the Shechinah and grew closer to Him. They reached the top of the ladder when they discovered their true identity, their great spirit (Nefesh). This new spiritual height gave them the strength needed to slay the Egyptian god and turn it into the Pascal sacrifice. Bnei Yisrael reached internal salvation and were raised to a level of a redemptive spirit. They were ready to leave. Right now!

The Kabbalah describes this as the level where the body and soul function as one unit. The soul perceives the spirit transmits and body acts. Our Rabbis teach us that there are four different descriptive words referring to redemption in the Torah. In essence each of these words represents one of the stages of redemption outlined above. 1) Hotzeyti- He took us out (body) 2) Hitzalti- He saved us (nefesh-spirit) 3) Ga'alti- He redeemed us (neshama-soul) and finally 4) Heveyti- He brought us- referring to the bringing together the above levels.

This shiur was based upon the Torah teachings of Harav Hakadosh, Reb Chaim HaCohen (Hachalban) zechuto Yagen Aleynu

Shabbat Shalom,

 Leah Goldsmith
Itamar

Parashat Vayigash
December 14, 2007

Determining leadership for the Jewish people has never been an easy thing for any age in our long history. But when a leader's time comes to reveal himself, he can no longer stand beside and hide. Our first encounter with "hide and seek" is when our first King, Saul, described as good looking and tall, hides amongst the barrels and he can't be found. And they could not find him. ולא מצאו "ואין """והנה הוא נחבא עם הכלים (Samuel one, chapter 10 verse 22)

The search for King David was not done simple either, even for our prophet (Samuel one chapter 16 verse 11) He sifts through all of Yishay's sons and asks, "Hatamu hanearim?" "Is there not another son to be found?" "Oh him!" they are practically rolling their eyes and point to the young David out pasturing the sheep.

Up until now, Yosef displays, on an obvious level, emotional indifference as well as hides his true identity. He has been thrown into the pit 2 times, looses his brothers and suffers at the hands of Eshet Potiphar. Yehudah faces personal tragedy in his own family loosing 2 sons to death, not to mention his ordeal with Tamar and his coming to terms with the his own truth. His tikkun reaches a climax when he is ready to sacrifice himself as a guarantor for his brother, Binyamin. This devotion is what brings Yosef to finally reveal himself.

If passion and desire and overcoming these tests were the theme of the previous parshas, now we are focused on heart and soul emotion. Feelings are brought up afresh by thoughts of home, family standing up for brotherhood. Yosef, who rules half the world but in one second is again taken into the fold of the family, and Yehudah who is almost crowned king of the House of Israel have both "learned on their own skins" what responsibility and accountability mean.

The slander, pits, and dreams zenith as Yosef, the lifesaver emancipates himself as he cries, "ANI YOSEF!"(I am Joseph) This he only does when he sees the brother's sin rectified. כל ישראל ערבים זה לזה"" All of Israel is responsible for one another. This is the key of redemption. May it arrive speedily in our days, Amen.

Shabbat Shalom,

 Leah Goldsmith
Itamar

Parashat Vayeshev
November 29, 2007

In these last parshiyot, through the examples of Dina and Yoseph, the substance of Shechem is revealed into 2 separate streams of consciousness. First, in its character of turning the active into the passive. Dina went out TO SEE the Land of Shechem, but what really happened was that Shechem SAW her; Dina was taken and ruined.

When Yoseph goes out to SEEK his brothers in Shechem, a man ( the angel Gabriel) finds Yoseph there and soon afterwards the brothers RECOGNIZE HIM from afar. From that point he is taken and thrown into the pit. From the pit he revolves and revolves until he reaches the lowest point- prison in Egypt.

He reaches the bottom rung of Olam Tachton (the lower worlds) but never asks why. His job is to take out the holy sparks from that place. In an almost full swing of events, despite not being able to turn the clock back, Yoseph is ordained second to the king. He marries Pharoh's adopted daughter, Asnat, who in fact is the daughter of Dina and Shechem who Y'akov sent down to Egypt. Together they raise the future generations of Ephraim and Menashe who eventually inherit the portion of Shechem and her vast environs. The tikkun (rectification) of the positive side of Shechem is when all the tribes unite in position to receive the Torah- renewal of the covenant when they enter the Land after wandering the desert for 40 years. This is done in Shechem echad (one united Shechem). Hashem tells us " SEE, I gave you (lecha- as one unit) the blessings and the curse.." In the act of buying the Land of Shechem way before all of this transpired, Ya'akov made a kinyan for nachalat Yoseph in buying the chelkat hasadeh for 100 k'sita from Shechem ben Chamor, a legacy for Yoseph (who is later laid to rest there) and all of Am Yisrael FOREVER.

Dear Readers, When we ever go up to Har Gerrizim and look down into Shechem we are well aware that we are being watched. Despite the heartbreaking view of a destroyed Kever Yoseph, we can perceive that Yoseph is drawing out the last of the sparks of Edom. Only he can do this.

Shabbat Shalom,

 Leah Goldsmith
Itamar

Parashat Chayeh Sarah
November 1, 2007

Abraham and Sarah, the founding "parents" of the Jewish people are the first in the world to sanctify G-d's name. Living a complete life of chesed, loving kindness, doing goodness, their home being the source of happiness and warmth and bounty; they are constantly tested. Many obstacles in faith come up, whether it being told to leave their comfortable and familiar surroundings to a land that they did not know, or negotiating their release from captivity by various rulers, including the hardest trial of all- the offering up of their son as a sacrifice.
Their steadfast belief, however, enables them to overcome all of their obstacles. Wherever they go, they galvanize the masses, and give the service of a five star hotel in their tent. Sarah laughs and Abraham waits upon his guests with a twinkle in his eye. "There is no despair in the world." "ein yeush ba'olam" – as Rabbi Nachman of Breslov stresses.

Sodom and Amora are the illustration of societies that are steeped in wickedness. Not only do they not attend to wayfarers, are wicked to strangers, but they are an antithesis to any norms of the good of Abraham and Sarah. They are punished and nothing remains of them but fire, salt and brimstone, barely no continuity.

Chesed, loving kindness, is the life giving force that finally rewards Abraham and Sarah with a son, an heir and second stepping stone on the family tree of the Jewish people. Sarah passes on and Rivka is then brought to the tent. Again, the smell of bread baking, the sight of the candle burning and the light of G-d is in the world. In pairs, each partner in her/his distinct way transmits their unique heavenly message and purpose. They have a mission. They are taking hold of the Land.

While Abraham is more associated to movement and motion- "Go up to a Land that I will show you.", "Go up to the Land of Moriah", "and he ran to meet the guests"…while Sarah is linked to permanence, not moving from her place in the tent where she kneads the dough, prepares and laughs. Abraham buys her an "Achuzat Kever"- a permanent place of rest for her (where he later joins her).

The Land of Israel is acquired through two functions, each done by the role models in their line of duty. Abraham, "Koom lehithalech ba'aretz", acquisition by walking the land, making contracts, buying places, while his analogous "co-worker, co-owner", sits, or rather lays down and claims the land in her right, as it says, "Tzaddikim bemitatam nikraim chayim"- the righteous even after passing away are considered alive-. Chayeh Sarah, the LIFE of Sarah is the name of our chapter, She is buried in a permanent place in the Land of Israel, Chevron. But she lives on.

Shabbat Shalom,

 Leah Goldsmith
Itamar

Parashat Vayira
Thursday, October 26, 2007

          This week's parasha begins with the verse:  "Now G-d appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day." (Genesis 18:1)  Why doesn't the Torah mention Abraham by name, especially since a new prophecy is generally introduced with the name of the prophet being addressed?  The absence of Abraham's name is also notable, as the sentence appears at the opening of the parasha.  This question is even more pressing if we consider the fact that only six verses earlier, in Genesis 17:22,  the Torah does something very unusual--it describes the termination of    G-d's appearance to a prophet: "And having said these words, G-d went up from Abraham."  I can't recall many other instances when the Torah dedicates a verse to the removal of Hashem's presence, following His  "visit" with a prophet. (With Abraham it is done twice--once in last week's parasha [17:22] and once in this week's parasha [18:33].)  Since the Torah makes a point of doing it in the previous parasha, it would seem to make even more sense that when G-d begins to speak to Abraham again in the opening of Vayeira, the Torah should have mentioned Abraham by name.   

    It seems to me that the use of him, rather than Abraham, is meant to direct our attention to the previous parasha.  There Abraham is introduced to the mitzva of circumcision.  Although the mitzva is connected with G-d's covenant with Abraham and his offspring, with Hashem's earlier promises to make Abraham the father of a great nation, there is now an additional price to be paid as Abraham's part of the deal.  There is no mention of any new benefits that might accrue from the mitzva, nor any reason given for why this painful ritual should be performed.  It simply reiterates Hashem's earlier promises.  Yet this time they come at a painful new cost.  Still, Avraham hastens to perform his part of the covenant without delay.  

    Clearly, the new revelation at the beginning of Vayeira comes in the merit of Abraham's haste in fulfilling the earlier commandment of mila.  We know that this is the beginning of a new manifestation of Hashem's spirit because, as previously mentioned, the Torah has made a point of indicating G-d's termination of the earlier visitation.  Thus the absence of Abraham's name at the beginning of the new parasha serves the purpose of reminding us of the previous portion and instructing us that it is Abraham's devotion to Hashem which brings Him back again so quickly.  The greater our love for Hashem, reflected in what we are willing to sacrifice for an intimate relationship with Him, the deeper is our mutual connection to Him.

    We see this at the end of the parasha, when Hashem again uses the words Lech Lecha and commands Abraham to take Yitzchak to Moriah and to offer him up as a sacrifice on the mountain which will be indicated by Hashem.  Here we have a commandment that flies in the face of everything Abraham has heard from G-d before.  Not only are there no new promises to sweeten the unsavory deal, but Hashem seems to be backtracking on all the earlier promises.  Isaac, through whom G-d has pledged that Abraham will become a great nation, is to be sacrificed.  Unlike the original Lech Lecha command, which was sweetened by the promise of Abraham's becoming father to a great nation; unlike the circumcision demand which repeated the earlier promises, though it came at the expense of great risk and physical pain; this final command to sacrifice Isaac contradicts everything Abraham had been told before.  What about the great nation, the blessings, the eternal convenant?  Hashem is asking for Abraham's long-awaited and "only son" in return for--nothing.  

    It seems that there is nothing to be gained by Abraham's obedience.  Yet for Abraham, there is only one choice; he obeys--not in this instance for any promised reward, or as his side of the covenant G-d has foisted on him, but because G-d asks him to.  Abraham's commitment to his relationship with Hashem has developed to the point where he is ready to do anything that Hashem asks of him, even if it means sacrificing his own future.  Inevitably, however, Abraham's commitment to Hashem is rewarded with Hashem's commitment to Abraham and to the nation that comes from him, in accordance with G-d's promise.  Indeed the very mountain, Mount Moriah, where Abraham has been prepared to sacrifice his only son is destined to be the site of the Beit HaMikdash, the everlasting symbol of Hashem's eternal and mutual connection to his people.

 Rabbi Moshe Goldsmith
Itamar

Parashat Lech Lichah
October 19, 2007

Ever since the early days of our forefathers, Hashem established and then maintained a code of conduct that through time became a second nature of propriety for the Jewish people. A first and foremost requisite to being Jewish – constant and loyal faithfulness to the land of Israel, until the end of time.

Hashem addresses Avraham Avinu and days "Go up, make Aliya to a land I will show you." This was Avraham's first Mitzvah. We are taught here something so basic and fundamental about the source of Judaism. Without this keystone connection to the land of Israel there is no value in Mitzvot. Just like a light without a vessel is like a soul without a body. The Jewish people were created to be in their land. We see from the examples of our "shepherds" that this theme refreshes itself throughout the generations. After two thousand years of dreaming about returning to Zion, we realize how fortunate we are today to live in such a special time period where we can reach the heights of Abraham that was – Lech Lichah!

Here is a list of our sacred shepherds and some special lessons we learn from them about our connection to the land of Israel:

Abraham Avinu: Chesed (love and kindness) "Arise, walk about the land through its length and breadth; for I will give it to you." Genesis 13:17 The everlasting love for the entire length and width of Eretz Yisrael.

Issac: Givurah (strength) "Do not go down to Egypt; stay in the land of which I shall tell you. Genesis 26:2 Never leaving the land the power to stay at all costs lobbying for it.

Jacob Avinu: Tiferet (Truth and splendour) Then G-D said to Jacob, "Return to the land of your fathers and to your relatives, and I will be with you." Genesis 31:3 Great longing and yearning to return to the land of Israel.

Moshe: Netzach (everlastingness). Please let me go over and see the beautiful land on the other side of the Jordan River-those beautiful mountains in Lebanon." Deuteronomy 3:25 Never stop to pray to see the land!–

Joseph Hatzaddik: Yesod (foundation) "For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon." Genesis 40:15 - The strong identification and faithfulness of every Jew to his true identity – Israel. Even if he has to be far away from it. If I forget you, O Jerusalem, May my right hand forget [her skill]. Psams 137:5 If you can't be in Israel support her in every way you can.

Shabbat Shalom!

 Leah Goldsmith
Itamar

Holiday Thoughts: Sukkot
October 2, 2007

In that day I will raise up the fallen booth of David…" Amos (9:11), On Succot, during the blessing after the meal, we recite the verse from the prophet Amos (9:11), "In that day I will raise up the fallen booth of David…"   It may conjure the picture of a dilapidated succah being schlepped along by a wandering Jew through the two-thousand years of our miserable exile, as he prays for its resurrection.  What is so special about raising up a decrepit old booth?  Why was it chosen as a symbol for the Jewish people on the holiday of Succot?  The Maharal of Prague (Rabbi Yehudah Livah ben Bizalel, 1515 – 1609) explains in his book, Netzah Yisrael, that to the external eye it is the physical and natural things that seem strong and established, while the spiritual realm of the divine often appears frail and elusive. He goes on to say that when a house is destroyed and rebuilt, it is essentially a new building.  However, a succah which was knocked down and rebuilt is a restoration of the same structure that existed before.  It is not transient like a building which can be rebuilt from scratch, but no longer contains its former essence--rather a spiritual potential which can never be destroyed.  In other words, the great spiritual energy which existed during the time of King David will again be restored to its full capacity.

Adapted from an article by Rabbi Natan Chai

 Rabbi Moshe Goldsmith
Itamar

Parashat Ki Tavo
Thursday, August 30, 2007

Last week's parasha, Ki Tetzeh, ends with the mitzvah of remembering what Amalek did to us when we left Egypt. This weeks parasha, Ki Tavo, begins with the mitzvah of bringing bicurim, the first fruits to the temple. The order of the Torah is very precise; therefore it is appropriate to explain the connection between remembering Amalek and the mitzvah of the first fruits. 

We should begin by understanding who Amalek is.  The first reference to Amalek in the Torah appears in Berashit (14, verse 7) in which a connection is made between Amalek and the word sadeh, which is used in an unusual context (in the war of the four kings against the five kings), and rendered in most English translations as "territory."  The word sadeh, associated with Esav, the grandfather of Amalek, and meaning  field or open expanse stands out in this verse.  The Torah describes the character of Esav as "a man of the field." The Torah makes a clear distinction between Jacob, who is a man of the hearth, and Esau, on the other hand, who is a man of the outdoors.  Ideally, there should be harmony between house, representing spiritual development and field, which represents physical existence.  Yitzchak's idea of a perfect world is one in which Esav and Yakov can live in harmony.  Knowing Esav's character, which is drawn to the outdoors, Yitzchak hoped that Esav would contribute positively to the good of society by assuming the role of provider, while Jacob pursued his interest in spreading spirituality in the world.  However, particularly after Eisav's cavalier disregard of his birthright, Rifka foresees that Esav's direction is toward's destruction--Amalek would be among his offspring.  So, she has Yakov don the garments of Esav and receive the blessing of the field as well as the one orginally intended for him. 

Thus,Yakov must combine both the spiritual and the physical realms.  Indeed, the function of the Jewish people, Israel, (another name for Yakov), is to teach, through example, the nations of the world that it is possible to sanctify the physical realm (the field).    

The major obstacle in achieving this goal is Amalek. Instead of allowing the nations of the world to rectify themselves by following the light of the Jewish nation, he shouts, Follow me!   His philosophy is clearly outlined in Esav's words, "Behold, I am about to die; so of what [use] then is the birthright to me(Genesis 25:32)?"  In other words, there's nothing beyond this physical world and therefore it doesn't pay to do anything for anyone else but yourself.   Esav can only think of the benefit of the birthright, not the responsibilities. This egotistic philosophy is the source of world corruption. The birthright represents responsibility, caring for others, and continuing the path laid down by our fathers.

In parashat Balak, Numbers, 24:20,  Balaam recites: "Amalek was first among the nations, but in the end it will be destroyed."  The "first among nations" is the same expression that is used for the Jewish nation. (In Jeremiah 2:3 Israel is "G-d's hallowed portion, His first-fruits...")  Amalek is called first of nations because he wants to lead the world in the opposite direction of the goals of the Jewish people. It is interesting that the mother of Amalek is Timna – meaning to prevent, and his father is Elifaz, meaning, my strength is in gold.  By putting his strength in idols of gold  he wants to prevent the Divine light from shining.  By trying to prevent Am Yisrael from reaching Eretz Yisrael, he hopes to discredit the philosophy that the spiritual and physical realms can be combined. 

It is not a coincidence that this week's Parashat Tavo comes right after the portion of Amalek.  Ki Tavo opens with the mitzvah of bringing the first fruits of the field to the Temple, demonstrating that rather than use the first produce for our own personal benefit, we consecrate it for the use of the priests in the Temple. 

 Rabbi Moshe Goldsmith
Itamar

Parashat Eikev
Thursday, August 2, 2007

  In this week's Torah portion, parashat Eikev, we read about how Hashem loves the convert and provides him with bread and raiment.  (See chap.10, verse 18.)  In the next verse (19), we are commanded to love the convert, since we ourselves were strangers in the land of Egypt.  Similarly, Exodus 23, verse 9 commands, "Never oppress converts.  You know what it's like to be foreigners, because you were foreigners in Egypt."   There are many other verses in the Torah stressing the special treatment to be afforded to converts.

    The Hebrew word for convert is ger, which also means stranger.  Sometimes ger is misinterpreted to mean stranger when it is meant to be understood as convert.  The Torah has already commanded us to love our neighbor as we love ourselves.  We are also commanded not to oppress our neighbor.  (Leviticus, 25, verses 14 and 17.)  But the Torah makes a point of singling out the ger, and gives the reason:  because you were strangers in Egypt. 

    Just as we felt out of place in Egypt, a convert feels out of place both in his new environment and in his former one.  He (or she) has possibly endured great suffering by leaving his homeland and people and no doubt is frowned upon by those from whom he has separated himself.  Meanwhile, he must cope with his new situation as a Jew, another trying challenge.  He may feel as if he is in a weak position, insecure and out of place.  It may take many years to adjust to his new situation.  Thus the Torah demands that we be extra sensitive when relating to the Ger.  By emphasizing our former status as strangers in Egypt, the Torah reminds us to identify with those in similar distress. 

    Since Gerim often have old habits to break and are not yet fully versed in Jewish laws and practice, their new co-religionists may not be as supportive as they should be.  Therefore, G-d reminds us that in Egypt we ourselves stooped down to 49 levels of impurity.  That being the case, we have no right to adopt a holier-than-thou attitude.  Hashem took us out of the mud and turned us into a nation of kings.  His is the way we must adopt towards the Ger. 

    According to the kabala, Gerim come from the souls which dispersed from Adam after his sin and became entrapped in husks (klipot).  Gerim come from especially holy souls which had the strength to pull away from the husks.  (See Or HaChaim HaKadosh on Genesis, 49, 9.)  Yitro, for example, was already pulling away from the local practices even before he met Moshe, as evidenced by the nasty behavior of the shepherds towards his daughters. 

    The word ger is mentioned for the first time in Genesis, 15, verse 13, when G-d says to Abram, "Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed for four hundred years."  The Talmud, in tractate Nedarim 32, asks why Avraham was punished with the enslavement of his descendants for so many years.  Rabi Elazar says it's because when the King of Sodom said to Abram , "Give the people to me and take the goods for yourself (Genesis, 14:21)," Abraham agreed to transfer his prisoners of war to the King of Sodom.  Apparently, these people wanted to cleave to Avraham.  If he'd held on to them, he might have been able to bring them close to G-d.  

    The Torah is telling us that we must reach out to the Ger and help him cleave to Am Yisrael.  Especially since there is always the danger that he can fall prey to his original klipot if not supported and guided.  We must continue to supply support for the bread (torah, comprising laws, customs, beliefs, and ethical conduct) and raiment (his new public demeanor of modesty and humility) with which Hashem, in his love of the Ger, has supplied him.  This is the deeper meaning of "G-d loves the Ger and provides him with bread and garments." 

 Rabbi Moshe Goldsmith
Itamar

Parashat Vaatchanan
Thursday, July 26, 2007

  This week's parasha opens with Moshe Rabeynu's plea to Hashem to allow him to enter the Promised Land.  Our rabbis teach us that Moshe Rabeynu prayed 515 times in order to nullify Hashem's decree banning his entry to Eretz Yisrael.  Now, Moshe wasn't the type to ask for personal requests. We have already seen that he is exceptionally selfless.  He kills the Egyptian without thinking of the consequences to his own safely; he helps the daughters of Yitro who were chased away by the shepherds, again placing himself in possible jeopardy.  And there are countless times that he prays for the welfare of Am Yisrael, and intervenes on their behalf--even to the point of demanding that G-d erase his name from the Torah, if He can't forgive them for the sin of the golden calf.   So Moshe's insistent praying for something of a personal nature, albeit entry into the Promised Land seems out of character. 

    I can think of one other time when Moshe seems to put in a personal request, and this occurs in Exodus 33, verse 18, when Moshe asks G-d to "show him His glory."  This is after Moshe has descended from Har Sinai with the stone tablets, discovered the nation's sin of the golden calf, and begun working energetically to patch things up again.  After a five-stage-appeasement process, G-d finally agrees to restore His presence among the Jewish nation.  Moshe Rabeynu understands this to mean that He has returned to the original relationship He had with the nation before the sin of the golden calf, and headily pops the biggest question of all to Hashem;  "Please, show me Your glory." 

    Simply, this request can be understood as Moshe's desire for the closest possible intimacy with Hashem.  In kabalistic teaching, Moshe's request is explained as an attempt to connect to the spiritual world of Atzilut.  It is brought down in kabalistic literature that if the first set of tablets had not been broken, the Jewish nation would have returned to the spiritual level of Adam before he sinned. This would have allowed Am Yisrael access to the world of Atzilut.  Moshe Rabeynu assumed that since Hashem had accepted his plea for Am Yisrael, it might now be possible to reach the level of Atzilut.  From where Moshe was coming, his quest seemed attainable.  Yet the degree of closeness that Moshe craved was denied.   The sin of the golden calf required further rectification before such closeness could be achieved.  Of course, Moshe had not participated in the sin of the golden calf, but the leader must share the fate of his people. 

    Why was Moshe Rabeynu seeking to achieve this high spiritual level? Was he, G-d forbid, looking to benefit personally?  If so, how?  It's easy to understand why one might be drawn to worldly pursuits, to the race for money and power, to the numerous physical pleasures that money and power can make possible. We are all too familiar with selfish individuals whose total lack of scruples is the source of much of the crime and evil in this world.

    We are less tuned in, however, to the fact that on the spiritual plane there is an even a greater battle: one can choose to spend his life running after spiritual pleasures, as well, and all for the wrong reasons. The various forms of idol worship and forbidden spiritual experiences are prohibited because they draw their energy from the dark side.  They lead to an unholy spirituality, like the state of unholy ecstasy in which Moshe found the people when he descended from Mt. Sinai.

    But even when one tries to draw his strength from the proper spiritual direction, there are tremendous challenges that must be dealt with.  As a person grows spiritually, he has to cope each time with a new level of Divine energy and must be careful not to abuse it for his own personal benefit.  Moshe Rabeynu's forty days and nights on Mt. Sinai in the most elevated prophetic state possible was not meant for his personal benefit.  As the leader of the Jewish nation Moshe Rabeynu was the vessel for receiving the Torah for all of Am Yisrael.  It wasn't a personal trip, a private high, but a special mission; he was chosen to be the emissary for all of Israel.  His job was to pass on the Word of G-d to Am Yisrael. He had hoped thereby to restore the nation to that state of spiritual elevation that Adam had enjoyed before his eviction from Gan Eden.

     Just as Israel might have attained the ultimate in spirituality by virtue of its leader, so, too, its leader is impacted by the spiritual level of his people. As we discussed, Moshe's craving to "see Hashem's glory" related to his wish to restore the people to their earlier spiritual heights.  Similarly, Moshe's intense desire to enter the land was again in pursuit of spiritual heights for Am Yisrael.  The Medrash says that if Moshe Rabeynu had entered the land and built the Bet Hamikdash it would have been impossible to destroy it. His spiritual greatness coupled with the spirituality of the land would have resulted in a spiritual big bang.  Whatever Moshe built would have been indestructible. Yet there was a problem. Clearly, the nation was not on a par with the spirituality of Moshe, or the land. When the people sinned, G-d's wrath would have to be visited against the Jewish people rather than against His Temple.  True, Moshe's spiritual greatness would be enhanced; yet it would come at the price of his people. Once again, Moshe personifies the role of the  leader, which is to do what's best for his people, not what's best for himself. 

    This lesson is hinted at when, right after Hashem delivers the painful verdict to Moshe that he can't enter the land (only allowing him to see it from afar), the Torah mentions the location of the Jewish people:  "And we sat in the valley across from Baal Pior."  The mention of locations in the Torah is common, but less common is the naming of a location infamous for idol worship as a point of reference.  Perhaps the Torah means to say that Moshe Rabeynu, Israel's great and selfless protector, who represents the spiritual antithesis of idol worship, is buried across from Baal Pior, where the people were seduced into sin, in order to counteract its detrimental effects.

 Rabbi Moshe Goldsmith
Itamar

Parashat Devarim
Thursday, July 19, 2007

Since we're approaching Tisha B'av, this week's Torah thought is centered on the destruction of the Bet HaMikdash.  In order to merit its rebuilding, we must examine the causes that led to its fall and try to rectify them.  

The following story is brought down in the Talmud (tractate Gitin, p.56A) about Martha, the daughter of Bytos, one of the wealthiest women of Jerusalem during the time of the destruction:  Martha sends one of her servants to the market to buy fine flour. When he gets there he finds that all the fine flour has been sold out. He comes back and tells her that the fine flour has been sold out, but that there's regular white bread. She sends him for the regular white bread. When he gets to the market, however, the regular white bread is also sold out. He returns and tells her that all the white bread has been sold out, but there's black bread. She sends him for the black bread, but that's sold out too. He returns and tells her that there's no more black bread, but there is barley flour. She tells him to go bring her some. However, by the time he reaches the market that too is sold out. She then takes off her shoes and goes outside to see if she can find anything to eat. In the street she steps on animal dung and subsequently dies.  Some say that she died after eating a cast-off fig of Rabbi Tzadok, who fasted 40 years in order to prevent the destruction of Jerusalem. (He would suck the juice from a dried fig to sustain himself and cast the fig away.)   

Rabbi Yochanan ben Zachkai brings down a verse from the book of Devarim (which describes the calamities that will, G-d forbid, befall the Jewish people if they defy the word of Hashem) and relates Martha to the "tender and delicate women ...who [in better times] would not attempt to set the sole of her foot on the ground because of her fastidiousness and fragility." (Chapter 28 verse 56)  Sadly, before Martha's death, she tosses all her gold and silver into the street, declaring that her riches are useless to her.   

A spoiled and self-centered Jewish princess, Martha has been accustomed to getting everything she wants, with no care for anyone around her.  The Talmud ironically calls her "Martha, among the wealthy women of Jerusalem," when she is really so cut off from Jerusalem spiritually. We can assume that her servant suggested the idea of buying whatever bread remained in the market, but was clearly expected to report to her each time.  It must have been terribly difficult for Martha--used to a high standard of living, and having all her wishes answered on demand--having to accept a new reality every time the servant returns with the latest news. When Martha learns that, with all her riches, she cannot even buy barley flour, her entire belief system--that money can buy anything--collapses.  For years insulated from reality, Martha must now leave her incubator or die of starvation. Before she leaves her home she removes her shoes because she's afraid of soiling them while walking the streets of Jerusalem.    

The removal of her shoes has the effect of grounding her for the first time in her life; she finally steps down and makes contact with the real world. Yet walking barefoot, she steps on animal dung.  Could anyone get any lower, she must have felt.  For all her riches she was no better than a soiled and starving beggar!  Perhaps in her last moments she realized how far she had removed herself from Jerusalem and failed to prevent its destruction.  Perhaps she realized that her life had been wasted in self-indulgence and fleeting pleasures.   

Clearly the Talmud wants us to learn--from the negative example of a class of Jews that were well-off, yet isolated themselves from the masses, a class of Jews who chose a comfortable life for themselves, yet didn't want to know about the misfortune of others--how NOT to be.    

Rabbi Tzadok, on the other hand, is entirely devoted to Jerusalem and Am Yisrael. For 40 years he starves himself in order to try and prevent the destruction of Jerusalem. Only one thing interests him--to save the nation of Israel from exile. Martha's meeting with Rabbi Tzadok's dry fig is too overwhelming for her. The holiness of the fig makes her realize that she has been living a life of dung. The realization that true sustenance comes from the sacrifices of great men like Rabbi Tzadok--not from the empty "riches" she has selfishly hoarded and trusted in all her life--is what kills her.   

This is a powerful lesson for everyone. It's too easy to get our priorities all mixed up. Rabbi Tzaddok's struggle is against the Marthian philosophy of self centeredness, which he sees as a major reason for the destruction of the Temple--a reason that can only be rectified by reaching out to our fellows in dire straits and trying to put the goals of the Jewish people before some of our personal needs.

 Rabbi Moshe Goldsmith
Itamar

Parashat Matot
Thursday, July 12, 2007

This week's parasha, Matot, opens with the laws pertaining to oaths. Why is it important that one keep an oath?  If one pledges an oath to help someone and in the end goes back on his word, this is obviously wrong since someone has been hurt. On the other hand, it's difficult to understand why one is held liable for oaths that have no affect on anyone but himself.  In Judaism one is taught to be careful with his mouth--not only what he puts into it, but what comes out of it as well.  The abuse of speech, in the form of Lashon Hara (gossip), foul language, and failure to keep one's word,--even to ones's self--is a grave transgression. What is so special about speech that requires such a high standard?  

Speech brings us back to the beginning of creation. "And G-d said let there be light".  Our rabbis teach us in the Ethics of our Fathers:  "With ten sayings G-d created the world."  The first act of creation was an act of speech. Obviously, G-d could have created the world in a different way. Since he created the world through speech there must be an important lesson to be learned from it. Shlomo Hamelech, in Proverbs (18, verse 21), teaches us that "Death and life are in the hands of the tongue." With these few words Shlomo summed it all up:  speech is the key to life and death.  

  According to our sacred traditions, there are five spiritual worlds. The highest is called Adam Hakadmon, Primordial Man--referred to as AK. Since the entire universe was created for the sake of man, the very first act of creation was the formation of Primordial Man. The world of AK is the seed that contains within it the blueprint of the entire universe. It is so elevated that it is almost in complete oneness with the Divine light that flows into it.  It is so lofty that we really cannot comprehend it at all. What we do know is that it is the root of all the other worlds and serves as an interface between the Infinite Creator and the finite universe.  In kabalistic literature we're taught that the source of  vessels, the receptors which allow us to receive the divine energy, is the mouth of AK (one of  the anthropomorphisms used to describe its spiritual fabric).  Anything that cannot be contained in a vessel has no meaning for the receiver. If a person has only one empty bottle and chances upon a body of delicious spring water, he can only take back with him what the bottle can hold.  The Divine light can mean nothing to us if we don't have the vessels to contain it.   

The mouth is the first vessel of creation; it functions as the vehicle of G-d's ccommunication with us. If not for this communication, we would be unaware of G-d's existence.  The breath of life, which is taken in through the mouth, originates from the same spiritual source:  AK.  The sage Onkeles translates Hashem's breathing of life into man as instilling in him the power of speech and separating him from the beasts. We begin to see why, in Judaism, speech is regarded as sacrosanct.   

In Isaiah 33, verse 21 it says, "This nation I created to declare my praise."  We celebrate the birth of the Jewish nation on Pesach, which means in Hebrew " the mouth that speaks."  The oral law, transmitted by speech along with the written law, from G-d to Moshe, from Moshe to Joshua, etc., represents G-d's special instructions to us, via His personal communication.  This is why the Ten Commandments in Hebrew are called the Ten Dibrot, from the Hebrew word dibur meaning to speak.  Incidentally, Sefer Ba Midbar, which we complete this week, shares the same root, daber. Two major speech events occur in this sefer.  In addition to the speaking of the ten Dibrot, the speech of Life, there is the abuse of speech in the form of the report of the spies, which results in the death of the Dor HaMidbar.      

  One of the laws regarding prayer is that we must utter the words with our lips. It is not enough to read the words silently; we are required to actually say them.  Unlike the organs for seeing, hearing, and smelling, which take in stimuli from the outside, the mouth has both the ability to take in and to give out. Through speech one has the ability to interact with others.  (In a positive or negative way.) By praying aloud we engage actively and positively with Hashem.   

Distinct from the faculties of hearing, seeing, and smelling, the faculty of speech develops as we mature. Children begin to experiment with the different words they hear, sometimes testing our reaction.  As parents and educators, we must exercise care when speaking to and in the presence of our children and students. The sanctity of oaths teaches us how important it is to be mindful of the things we say aloud, even if no one is around to hear us. Speech is G-d's special gift to man; we must make the most of it and take care not to abuse it.

 Rabbi Moshe Goldsmith
Itamar

  Parashat Pinchas*
Thursday, July 05, 2007

As we discussed in our last lesson, the goal of Balak and the Moabites was to prevent the Jewish nation from reaching the land of Israel. They tried to achieve this by having Bilam curse the nation, thus changing the Divine plan, which of course is impossible. Bilam's envy for the Jewish nation was too great for him to go home without some kind of victory. The second best thing in his eyes was to cause suffering and pain to the Jewish nation by slowing down the redemption process.  His plan was to have the Moabite women seduce the men of Israel and draw them into worshiping idolatry. This was partially successful, causing the death of twenty-four thousand Jews, but greater tragedy was averted because of Pinchas' intervention.  Who was Pinchas? What caused him to do what he did? Why couldn't Moshe Rabeynu solve the problem?  After the Jewish nation began to sin with Peor (in a particularly debased form of idol worship), G-d commands Moshe Rabeynu to assemble the Judges of Israel in order to punish the sinners accordingly.  Before the judges can do as they're told, Zimri ben Saluh, head of the tribe of Shimon, comes along, and in front of the entire congregation of Israel, including Moshe Rabeynu, takes a Midyanite woman of royal descent, Cazbi Bat Tzur, into his tent with the obvious intention of lying with her.  Interestingly, there's no mention in the description of these events that Zimri worshiped idols, which would be the only capital offense requiring the death penalty. How, then did Pinchas take the liberty of executing Zimri?  The Talmud teaches us that Zimri justified his relationship with Cazbi on the grounds that Moshe Rabeynu himself was married to the daughter of a gentile priest of Midyan.  Moshe Rabeynu is thrown off balance, as we can see in the verse which describes his weeping at the entrance to the Tent of Meeting. This is atypical behavior, as we can see in Moshe Rabeynu's reaction to the sin of the Golden Calf, when he immediately stands up to the entire nation of Israel and burns and grinds the calf into dust (Exodus 32, verse 20).  Moshe has been thrown off balance by Zimri's claim and by the fact that Zimri is not an ordinary person, but head of a tribe. In addition, G-d did not command Moshe to punish Zimri in the same way that He had required Moshe to punish the worshipers of Baal Peor.  Moshe Rabeynu tried to recall the oral teachings that he received from G-d on Mt. Sinai, but, according to the Talmud, Moshe forgot the appropriate punishment for Zimri's crime.  It was Pinchas who reminded him of the law and was told by Moshe to do what he thought proper. According to Jewish law, a priest who has blood on his hands can no longer serve as a priest of Israel.  Ironically, even though only the offspring of a priest could become a priest, Pinchas earns his priesthood and the covenant of peace by doing something which goes against the priesthood--killing. Why then did G-d make this exception?

According to talmudic teachings, one of Pinchas' ancestors was Yitro, a former idol worshiper. The tribe of Shimon was outraged that the descendant of a gentile priest should take it on himself to kill a prince of Israel. Hashem's rewarding Pinchas with the priesthood is a validation of Pinchas' action. Indeed the role of the priest is to perpetuate the Jewish nation--which was Pinchas' motivation for killing Zimri and Cazbi. Pinchas saw the terrible danger to the Jewish people of assimilation into the gentile world of idolatry.  This is exactly what Bilam and the others wanted.  Intermarriage would cause the nation of Israel to disappear and there would be no one left in the world to carry on its special mission.      

    Interestingly, another act of zeal which prevented mass assimilation took place in the "backyard" of the community of Itamar.  Shimon and Levi wiped out the city of Shechem after the rape Jacob's daughter Dina.  As we may recall, Shechem Ben Chamur wanted the children of Jacob to intermarry and assimilate with them. It even involved relatives of Pinchas and Zimri-- Levi, of which Pinchas is a part, and Shimon, whom Zimri is a tribe member.  It can be argued that Zimri was trying to rectify Shimon's violent act by taking a gentile women and uplifting her. Instead of making war against the Midyanites, he thought that he could uplift them spiritually. He could even point to the precedent of Joshua, who married Rachov, a non-Jewish woman who later converted to Judaism.  Unfortunately, however, it was Casbi who influenced Zimri and endangered the Jewish nation.   

  Rabbi Moshe Goldsmith
Itamar

*Pinchas is buried in Givat Pinchas, today know as Awarta, an Arab village right outside Itamar.

Parashat Balak
11 Tamuz 5767 /June 27th 2007

At first glance at the opening of parashat Balak it seems that the fear of the Moabites towards Am Yisrael is a result of the Jewish nation winning the war against the Amorites. (See Numbers, chapter 21, verses 21-35.) This always bothered me because if you read the verses carefully there shouldn't really be any reason for this fear. The Jewish approach from the beginning towards the Amorites was one of tremendous humility; they showed no aggressiveness whatsoever. All they did was request permission to pass over the Amorite territory, and they even declared that they would not enter their fields or vineyards or drink their water. Only when the Moabites attacked, Am Yisrael was forced to take up arms in self defense.

What other nation of the world behaves this way? Why then were the Moabites terrified? If we look in the book of Deuteronomy, chapter 2, verse 9, we see that Moshe is commanded not to make war on the Moabites. This strengthens our premise that there was no reason for the Moabites to fear a physical attack from the Jewish nation. Interestingly, there is only one other time in the bible that the Hebrew word "Vayagur," used here for fear, is mentioned in this form. This is in the book of Samuel 1, chapter 18, verse 15, "Vayaar Shaul asher hu maskil meod Vayagur mipanav." When Saul saw that David was so successful, he was afraid of him. Obviously Saul wasn't afraid that David would kill him. David had had quite a few opportunities to harm Saul, and never did so. Nonetheless, after David killed Goliyat the Philistine and earned the praise of the Jewish women, King Saul could not hold back his jealous rage. Deep down he knew that he was going to loose his throne to David and there would be no future royalty for his son Yonatan. This is clearly outlined in that same chapter, verse 10, where it says that "It came to pass the next day and an evil spirit of G-d came upon Saul and he prophesized in his house." Instead of connecting himself with the source of holiness, Saul was drawing upon evil spiritual forces which damaged his prophecy and resulted in a jealous rage. With this in mind let us return to our Torah portion. It must be that the Moabite's fear originated some kind of jealousy. What could this jealousy possibly stem from? Why be jealous of a nation of former slaves that have not yet settled on a piece of land?

This issue can be illuminated by an important concept that is brought down in Talmudic and Medrashic literature - "Af Al Gav Di-eenhu Lo Chaziu Mazalayhu Chazu." This is an Aramaic expression meaning that although they did not see, their Mazal (fate) saw. In other words there are times when a person has an inner feeling that can guide, motivate, or disturb him. This feeling is coming from the upper worlds and is connected to the individual's spiritual world.

A classic example is brought down in the Shla , written by Rabbi Yeshayahu Horowitz (born in Prague 1558 and died in Tzfat in 1628). In parashat Lech Lecha, chapter 14, the Torah tells us about the great war of the four kings against the five kings and the kidnapping of Lot. The Shlah Hakodesh asks , Why was Lot taken captive? Nine nations are busy in battle; how did they find the time to pay attention to Lot! In truth Lot was the real reason that the four kings went to war. Here I have to briefly introduce another important concept in Judaism - "Arba Malchuyot" - the four kingdoms. The goal of the four kingdoms is to turn the world away from G-d. Just as a central point has four basic directions that lead away from it--east, west, north, and south-- the aim of the four nations is to nullify the kingdom of G-d, the central point of the cosmos, thus preventing the redemption from taking place. (See Maharal Mi' Prague in his book Ner Mitzva , Rabbi Yehuda Leva Ben Betzalel, born in 1515 and died in Prague in 1609.) With this in mind we can now understand why it was so important for the four kings to kidnap Lot. The four nations were being led by the evil force of the four kings. Their mission was to prevent the redemption from taking place, the seeds of which were planted in Lot. The Mazal of the kings knew, just as we know now, that king David is a direct descendent of Lot. (See Genesis 19:30-37.) In the same vein, we can now answer the question I began with - what were the Moabites afraid of. The goal of the Jewish nation is to honor G-d by building His throne. "This nation I created for me to declare my praise." (Isaiah 43:21) Building the throne of G-d is a long process that can come about only after the Jewish nation returns to the Promised Land, restores the house of David, and builds the temple. Then prophecy will return to the land and the entire world will know that there is a G-d! The Moabites were also guided by this same evil force that wants to prevent the house of David and the Mashiach from coming about, thus preventing the throne of G-d from being actualized.

This same evil force is still trying to prevent Israel's redemption. In the last decade we have been fighting a growing battle to hold on to our precious holy land. There are evil forces trying their best to prevent the Jewish nation from fulfilling its mission. Those of you who are supporting communities like Itamar are literally a major factor in winning the battle against the four kings.

Rabbi Moshe Goldsmith
Itamar

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