The Meal Offering and Me
By Rabbi Yitzi Hurwitz
In this week’s parshah, Vayikra, we read about a person who transgressed against G-d by being dishonest to another person. “When he realizes that he sinned and that he is guilty,” first he must correct the wrong, and only after that can he go through the process to receive atonement.
When one person is being dishonest to another, why does the Torah call it “a transgression against G-d”? What does “when he realizes that he sinned” mean? Didn’t he know that he was being dishonest all along?
When two people make a business deal without a contract and without witnesses, and one is dishonest and swindles his partner, he feels confident doing so because no one else was there. But in truth, there was Someone there: G-d! His dishonesty is not only against his friend; it’s a denial of G-d’s existence. There is a deeper level of dishonesty: being deceitful to oneself. This is when you knowingly underestimate your potential. You know the abilities G-d has given you. Are you using all of them? Are you maximizing your potential? You have the ability to make a difference, to change the world for the better. G-d has given you these gifts just for this purpose. Not using them is an affront to Him.
Dishonesty finds its roots in selfishness, in not being able to see anyone but oneself. When everything is about “me,” it is impossible to use my potential for G-d because my abilities are busy satisfying my selfishness. When dishonesty is directed towards oneself, it is very difficult to correct the situation because being selfish means being right.
he only way out of the situation is for the person to realize this reality on his own, acknowledging that he sinned and admitting his guilt. Only then can he begin to make amends—first to his fellows and then to G-d.
For many of us, it is so difficult to admit that that we were wrong. On the other hand, doing so and apologizing is so liberating. When one partner is selfish, there is no relationship. When you make room for another to exist, the relationship begins—first with the other and then with G-d.
We are now at the end of this dark exile brought on because of senseless hatred between people. This
hatred is also rooted in selfishness. If we can find a way to overcome selfishness, and make room for one another and recognize G-d, then we will be well on our way to friendship, closeness to G-d, filling our potential and bringing Moshiach.
The book of Leviticus lists the various sacrifices that would be brought to G-d. There were animal, bird and flour offerings.
From all the offerings brought, the flour offering had a special name. It was called a minchah, a gift. What is special about this offering that it is called a gift?
The minchah was usually brought by the poor, who could afford neither animals nor birds.
For the wealthy, bringing a sacrifice didn’t change their lifestyle. For the poor person, however, even a meal offering was truly giving up his basic needs. It was giving of himself in the purest sense, and G-d treasures that gift.
There is giving of what you have, and giving of who you are.
G-d gave each of us talents, abilities and natural gifts. These are yours for as long as you have them. These were given to you so that you can accomplish your unique mission. Using these to help others is giving of what you have.
Your essential self is far greater than the gifts you possess. Allowing your neshamah, your soul, to come through and affect those around you is giving of yourself.
Since being diagnosed with ALS, I’ve been watching my natural abilities slip away, wondering: What is the purpose of living if I am not able to do these things?
The answer became clear as people started to visit. With nothing to give of my talents, I was left with raw love and joy towards the visitors, and that apparently came through more powerfully than all of the talents combined.
You don’t need to wait to tap into your essential self. You can allow it to come through in everything you do. Ah! Your essence is beautiful; let it come out. Now, that is a gift to G-d.
Engraved In The Chassidim
ENGRAVED IN THE CHASSIDIM
The Alter Rebbe once told the Mitteler Rebbe that among Chassidim, ahavas Yisrael had (Thank G-d!) become deeply engraved. In those days, the mutual love among Chassidim was greater than the love between brothers. (In fact, non-Chassidim used to wish that in their circles, the love between brothers should be as powerful as the love between Chassidim.)
Nevertheless, the Alter Rebbe added that even this gratifying degree of ahavas Yisrael did not begin to match the expectation of the Baal Shem Tov – that one should be prepared for mesirus nefesh, to sacrifice oneself, even for the sake of a fellow Jew whom one does not know at all. My father heard at yechidus with his father, the Rebbe Maharash, who heard from his father, the Tzemach Tzedek, that the above words of the Alter Rebbe ignited the eternal lamp of ahavas Chassidim – the lamp with whose light our people will go forth to greet Moshiach Tzidkeinu.
(Sefer HaSichos 5700 - English Ed., First Day of Shavuos, at the Daytime Seudah Ch. 5)
WHY WAS THE DECREE ABOUT THE PALE OF SETTLEMENT RESCINDED?
The Rebbe Rayatz wrote in a letter about his trip to the resort town of Bulduri which had previously been outside the Jewish Pale of Settlement:
A believing Jew knows that the decree of the Pale of Settlement is connected with the avodas ha’birurim, that the Russian government, which operates based on their spiritual ministering angel, saw that the Jews were spreading out over the world and “sifting” it, and when the avodas
ha’birurim would be complete, the spirit of impurity would be removed from the world. Therefore, they decreed that Jews could not settle in certain areas, so they wouldn’t “sift” it.
As a result of this decree which made the lives of the Jews difficult, they could settle only in certain areas, thinking that their material livelihood had directed them to settle there. But those who understand the inner workings, know that the goal was “avodas ha’birurim.”
Then Hashem weakened the power of the spiritual minister and as a result, the decree was canceled and Jews could settle everywhere and actualize the intention of creation.
“I enter the new wooden dwelling which was built by one of the areilim [lit. uncircumcised, i.e. gentiles] without any holy intentions and only to receive financial reward.
“What is there between me and l’havdil the thoughts of the areil who builds houses for money? I and the building understand the secret of creation, which is not for the sake of money. As such, I rested a few minutes from the exertion of the road. I also breathed some fresh air and the good fragrance which wafted from the aromatic trees in the yard, and I took to my work of sifting birurim to make vessels for G-dliness and I davened Maariv.”
(Igros Kodesh Rebbe Rayatz vol. 2, p. 95)
A JEW HAS A HOLY BODY
In 5739, artist R’ Baruch Nachshon had the zechus of the Rebbe visiting his art exhibition for fifty minutes. He said, “You did well in painting the soul of a Jew, but a Jew also has a body and the body is holy.”
(Kfar Chabad Pesach 5773)
Recipe of the week
Mini Peach Upside Down Cakes
By Avigael Levi, Kosher.com
Although it’s a Passover staple, we use Manischewitz Blueberry Muffin Mix yearround to whip up quick and delicious recipes. Grab it on Amazon and prep these treats in a jiffy.
INGREDIENTS
2 tablespoons unsalted butter, cold
1/4 cup light brown sugar
3 medium peaches, about 3 cups
1 box Manischewitz Blueberry Muffin Mix, plus the ingredients listed on the package directions
PREPARATION
1. Preheat oven to 350 degrees Fahrenheit. Line a muffin tin with muffin cups.
2.Divide the butter and light brown sugar between the muffin cups. Slice peaches and place them over the butter and sugar in the muffin cups.
3.Prepare Manischewitz Blueberry Muffin Mix batter according to package directions. Spoon batter into muffin cups and bake for 20 to 25 minutes. Enjoy warm (or not) with a scoop of ice cream.
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