PARSHAT KI TAYTZAY
BS’D PARSHAS KI TETZE YERUSHALAYIM IH’K
The Parsha begins by telling us that when we go out to war with our enemies, Hashem will give them into our hands and we will take captives. War is built into the fabric of life. The wisest of all men, Shlomo Hamelech stated in Koheles, There is a time for war, and there is a time for peace.
War, it seems, is unavoidable.
But what type of war we engage in is up to us. There are external wars and internal ones. An external war would be against enemies that dress up as humans. Or it would be a war against the elements, climate or an untidy garden. We make war on traffic and we make war against intolerant educators. We go out to battle shopkeepers as we bargain down prices, and we claw our way through the lines at the stores and to get onto busses. And of course, we fight for our lives against terrorism and enemies of freedom and democracy.
And then, there is the real war. The internal battle that rages within our soul. The battle against lethargy, against despair, against that which pushes us to control everyone around us. The battle of will. The battle to bend our will to the Will of the Almighty. The battle of purpose. The battle to stay focused on purpose. The battle to live inspired. Read more
TEHILLIM TIDBITS WEDNESDAY
B’SD – 
Shir Shel Yom/ Wednesday, fourth day of ShabbatTehillim TidbitsKeil Nekamos Hashem, Keil Nekamos HofeeahO God of vengeance, Hashem, O God of vengeance, Manifest Yourself! אֵ-ל-נְקָמוֹת יְהו-ָה; אֵ-ל נְקָמוֹת הוֹפִיעַ
This verse begins chapter 94 of Tehillim and it is ascribed to Moshe Rabbeinu. Most of the Perakim in Tehillim have a heading, an introductory word or phrase that explains the thrust, power and direction of the Perek, but the eleven written by Moshe Rabbeinu are mostly without such introductions.
What is vengeance? Isn’t it something base, to be avoided? Aren’t we commanded in Torah not to take revenge on our friends? How can we call Hashem who is the manifestation of pure goodness, a God of vengeance?
Of the many appellations we use to name Hashem, the one used here, Keil, always refers to mercy. And the name Havaya is used to describe the timeless love of Hashem. How is mercy and love connected to revenge?
The Talmud teaches that Hashem has patience and mercy, but for the sake of ultimate fairness and truth, He will not allow evil to exist forever, and will in the end, destroy it. The revenge is really on Himself for creating the concept of evil. Although evil exists to give us free choice, in the end of time ( which we are fast approaching), evil will be fully eradicated, and free choice will be finished.
Choose well now. When the truth is clear, for all to see, we will naturally only chose truth. But, the reward will be nil for such choices. Those who are worthy to live at the time of Mashiach will live with clear vision, but the concepts of growing, changing, accumulating ‘Mesirus Nefesh’ points will be ended.
The Ramak teaches that the fourth day of the original creation week saw the moon diminished. This eventually led to the concept of exile with its cycles of growing through challenges- a concept that mankind is captured into. The avenging of the moon translates into the concept of Geula, and the transformation of all enemies of the body and soul of Knesset Yisrael into either non entities, non threats, servants or colleagues.
At that time, we will see that there is no contradiction between the inherent mercy of Hashem, and His justice.
HAVE A CLEARLY EXPRESSED SUCCESSFUL DAY
TEHILLIM TIDBITS TUESDAY
B’SD – 
Mizmor LeAsaf; Elokim Nitzav Ba’Adas Keil, Bekerev Elohim Yishpot (82:1)
A song by Asaf; The Almighty stands in a Divine gathering, among the judges He judges.
מִזְמוֹר, לְאָסָף:
אֱלֹהִים, נִצָּב בַּעֲדַת-אֵל; בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט.
.Most of the chapters in Tehillim begin with a heading- a word or phrase that introduces the reader into the mindset that maximizes our connection to the lessons of the Perek (chapter). According to Chassidut, each of the ten Sefirot is expressed in one of these introductory words.
Mizmor is from the root Zayin Mem Raish which means to prune a tree, to remove that which is harmful. This refers to the Sefira of Gevura (restraint, might). One aspect of Gevura is the ability to cut away from your mind, life and emotions all that is harmful or negative. Saying any Perek of Tehillim that begins with Mizmor can empower you to differentiate between what is healthy and life giving, and what is not. With that understanding, and with a deep and simple trust in Hashem, you can reaffirm your desire to live wholesomely, holy and happily and receive the inner strength to actualize your resolve.
Asaf was one of the descendants of Korach, and a composer of eleven chapters of Tehillim. He was from the sons of Korach who had to choose between the error of their father, and the truth of Moshe Rabbeinu. The difficulty of such a choice is clear, yet the sons of Korach had the strength and wisdom to correctly align themselves with the life force of Torah. The descendants of Korach included the prophet Shmuel, and the Leviim who served in the Bais Hamikdash.
The Talmud (Brachos 40, Sanhedrin 7) and Mishna (Avos Chapter 3) use this Passuk to prove that the Presence of Hashem is found in every synagogue, in every Jewish court of law and in every group of Jews who gather for any holy or righteous reason. The need to be honest in judgment and sincere in connecting to Hashem in shul is enhanced by our meditating on the intensity of the revelation of Hashem in these places.
Hashem judges us as we judge others. We make judgment calls all day long- we see a friend walking into an expensive store and our brain almost instantly judges whether we think the person should buy there, wondering how they have the money, chutzpa or time for such a purchase etc. We see an empty taxi passing us by just when we are in a big rush and in need of transport, and the brain rushes to criticize the driver for lack of consideration or professionalism. Our children say they are too busy to come visit, and the next thing we hear, they are running to the theatre and the brain conjures up all sorts of annoying thoughts. The list is endless.
Rebbe Nachman taught that each time we make a judgment in our mind, it is really ourselves judging ourselves. He explains that each of us does things that can be judged either favorably, or negatively. Hashem lets us be our own judge. He lets us see another person doing just as we have done, perhaps with some variations as coordinated by The Infinite Divine Imagination. And our mind judges instantly. Then, the attorneys in our mind, our conscious thoughts, begin their presentation, and in the end, we consciously judge. Be careful, cautions the Rebbe. What we finally conclude, is agreed upon by Hashem. It’s as if Hashem says, “Listen, honey, I will listen to your own morals. If you think (s)he is guilty of this crime, than according to the scales of truth, you are also guilty. Remember when you didn’t visit your parents, or give a lift to that lady standing on the rainy street corner. True, you were in a hurry, and/or needed some stress relieves. But the taxi driver could have been in the same stressed hurry. Give him the benefit of the doubt, and I will do the same for you.
We always judge. We judge others, we judge Hashem, and we judge ourselves. Hashem stands with us as we judge, and we can call on His strength, His love and His perfection to help us make the decisions we need to make.
He likes to help us. He likes us! He, The Ultimate Judge, tells us to be fair and compassionate- with others, with Him, and ( surprise!) mostly with ourselves.
HAVE A HEALTHY YOM SHLISI