Many sources of untiy from the Torah

We find by Yaakov Avinu the pasuk states that they went down to Egypt as 70 souls - but the word "nefesh" in the singular is used for souls, rather than a plural form. They went to Egypt as a unified, single entity. In contrast, we find that Esav's family is referred to as 6 souls (nefashot), - the plural form. Even though there were only 6, there was already a clear state of divisiveness present.

the Maharal points out, the gematria of "echad - one," is 13, which represents the twelve tribes held together by the middle point - Torah and service of Hashem.

No Mitzvah better asserts the idea of Achdut then giving a HALF Shekel. As Rav Shlomo Alkabez puts it, explaining why only half of a Shekel: "In giving a half Shekel each individual person remembers that in a state of disunity we are only a fragment of a nation. It is only in a sate of unity that we become whole, a complete nation. It is Parshat Shekalim that is read in the weeks prior to Shavuot, when we celebrate receiving the Torah. The great unifying force of the Torah can only be given to a unified nation."

The Torah lists the descendants of Yishmael and concludes: "These are the descendants of Yishmael, and these are their names ...twelve princes for [each] nation" (Bereishit 25:16)
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Contrary to the children of Yishmael, each of which formed a "nation," we have the twelve shevatim (tribes) which descended from Yaakov that always remained together. The Maharal in Gevurot Hashem (Perek 13) compares Yaakov Avinu and his family to a tree: Yaakov, of course, being the shoresh (root), while his sons
are similar to the branches of the tree. A branch is not a separate entity of the tree but merely an offshoot, which loses its source of nourishment when cut from the tree. This is also the meaning of the word " shevet" which means "offshoot." As much as the tribes may be distinct from each other in many respects, they nevertheless can never split away and form their own nation since the common denominator between them remains. The Maharal further writes that Bnei Yisrael were created for the glory of Hashem in this world and he indicates the pasuk, "Am zu tehilati yesapeiru– This nation I have created, My praise it will tell." (Yeshaya 43:21) Since the main glory of Hashem in this world is that He is one and there is none other, therefore if we
wish to give Him glory – then it makes sense that the best that we can do is to proclaim His Oneness. The Gematria of the word "zu" is 13, which is the number used to describe Hashem's unity. There were actually thirteen tribes (if onecounts Ephraim and Menashe as two separate tribes) and in the word "echad", the alef corresponds to Levi (singled out from the rest of Bnei Yisrael for Avodah in the Mishkan/Beis Hamikdash); the chet corresponds to the eight remaining tribes born from Rachel and Leah; and the dalet, to the sons of the two
maidservants. The purpose, therefore, of the thirteen tribes in this world is to stand as testimony of Hashem's unity.
The obvious question now is, why? Why do we say that the thirteen tribes serve as testimony to Hashem's unity? The Maharal brings the Gemara in Pesachim(56a), which relates the episode when Yaakov Avinu was lying on his deathbed. He was on the verge of revealing to his sons the time that Mashiach is supposed to arrive, when his Ruach Hakodesh was taken from him. At this Yaakov Avinu trembled, muttering his concerns that perhaps, like his forefathers before him, he too had produced an evil son not worthy of hearingthe prophecy. Upon hearing
this, his sons immediately proclaimed, "Shema Yisrael Hashem Elokeinu Hashem echad," with which Yaakov Avinu was comforted. From this we see that clearly it was the brothers who were the first to accept the yoke of heaven in this world. In would seem that the brothers were the first able to proclaim Hakadosh Baruch Hu's unity because of their achdut
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The point is, that it was solely through the brothers' achdut that they were able to proclaim "Shema Yisrael" as one person with one heart!

Chanukah unity

Beit Hillel, however, focus on the need to add holiness, and through this the evil will either be left behind or even be turned into holiness. The Chanukah lights represent the light of holiness that illuminates the darkness. Thus, we begin with one light on the first night and add holiness each day, elevating in holiness. The halacha, which is in accordance with Beit Hillel, emphasizes the positive approach of adding light.
The addition of more light has a compound, exponential effect. Two lights add much more holiness than twice one light, and three lights even more so. The same is true regarding many people involved together in the lighting, as Chazal say: "You cannot compare a few who are learning Torah to many who are doing so."

In the Torah portion Veytseh we read “he (Yaakov) took from the stones of the place (Mount Moriah Noach brought  his korban, where Yitzchak was offered as sacrificeand where the Bait Hamikdash once stood) and arranged them around his head and lay down in that place” (Bereishit 28:11).
The Midrash says that there were twelve stones and they all joined each other and formed one stone to be under Yaakov’s head. What is the significance of this?
Kabbalistically the number twelve symbolizes the maximum of multiplicity. That’s why there are twelve months in a year, twelve tribes of Israel twelve lines which form the ideal three dimensional structure which is the cube etc. The number 13 symbolizes the coming together of the 12 individual parts to form a unity. That’s why the word
echad=13 and the word ahava=13 (joining together of two individuals). This is also why the boy becomes bar mitzvah at 13 and the girl at 12 (the reason for the difference between the boy and girl is based on their nature of chochma and bina, which is beyond the scope of this devar torah). Now we can try to understand what the stones symbolized.
Each one of the stones symbolized a tribe which was to come from Yaakov. Although each tribe is individually separate they join together to form the nation of Israel which is echad (one) =13.

Ahavas Yisrael is the term used to describe the commandment to love a fellow Jew. Implied is that there are two separate entities, the lover and the beloved, and the imperative is that the intensity of the love between them should be on the level of "as you love yourself."

Achdus Yisrael is the term used to describe the reason why one Jew can truly love another "as yourself," because in essence, they are one.[1]

The Talmud Yerushalmi [Nedarim 9.5] explains the mitzvah of ahavas Yisrael with a parable: If a man were to cut a piece of meat with a knife and by mistake the knife cut his hand, would one imagine that one hand would hit the other to reprimand it? So too, in ahavas Yisrael, each Jew must view the other as part of the same body.[Tanya ch 32] Living with a day-to-day awareness that all Jews are limbs of the same body is the true fulfillment of the mitzvah of ahavas Yisrael.

On the very first word in Genesis, "Bereishis," Rashi comments that the world was created for two things: for Israel and for the Torah. Since Israel is the purpose in creation, the unity amongst Israel will also cause a unity in the entire world, bringing the entire world to the recognition of the One G-d.[15]

"If you shall walk in My statutes, and keep My commandments, and do them ... I shall give peace in the land."[vayikra 26:36] Peace in the land is granted by G-d with the condition that we walk in His statutes. Since ahavas Yisrael is the great principle of the Torah, it follows that if there is peace amongst Jews, this will bring peace to the entire world, and in particular, peace to the Land of Israel.

The Midrash compares us to sticks. Each stick by itself is easily snapped; however, when they are bound together they are not so easily broken.

The Medrash tells us that prior to leaving Egypt, we were on the 49th level of Tumah. After working on ourselves, crying out to G-d, and engaging in genuine Teshuva, we merited to be redeemed and finally received our holy Torah. Just before the receiving of the Torah, Shemot Perek 19, Pasuk 2 says "Vayachanu bamidbar vayichan sham Yisrael - And they camped in the desert and Israel camped there." The Pasuk begins in the plural with the word Vayichanu and ends in the singular -Vayichan. Noting this, Rashi comments, "Ke'ish echad b'lev echad," the Jews were like one man with one heart. At the time of Matan Torah, there was genuine Achdut among Klal Yisrael.

Returning to the Megilla, we clearly see that there was a similar level of Achdut amongst the Jewish people. Though numerous gifts and pleasures were thrown at the subjects of Achashverosh, when Mordechai, the leader of the Jews, said that Esther's secret should not be revealed, no one revealed it. That is Achdut. It is also one of the possible reasons why we merited redemption in those days. The power of unity of the Jewish people has no limits.

With the holiday of Purim rapidly approaching (it’s this Tuesday!!!! or Wednesday, if you live in Yerushalayim like me J ), I wanted to share with you an idea on the parsha which I think connects well to the upcoming chag. Whereas Parshat Terumah focused primarily on the construction of the Mishkan and the Keilim, Parshat Tetzaveh now continues on to give explanations of the avodah of the Kohanim, detailing specifically the bigdei kehunah. One of the begadim which outshines them all (literally) is known as the “choshen mishpat.” With 12 stones in total, 1 for each of the shevatim, this masterpiece, set in gold, was worn by Ahron, the Kohen Gadol and contained within it the Urim Vi’Tumim. After explaining the structure of the choshen mishpat, the Torah goes on to tell us the following:

 

“Vinatatah el choshen hamishpat et haoorim viet hatumim, vihayu al lev Aharon,    bivo’oh lifnei Hashem, vinasah Aharon et mishpat Bnei Yisroel al libo lifnei Hashem tamid.”

 

“Into the Breastplate of Judgment shall you place the Urim and the Tumim, and they shall be on Aaron’s heart when he comes before Hashem; and Aaron shall bear the judgement of the Children of Israel on his heart constantly before Hashem.”  (Shemot 28:30)

 

Within this small pasuk is hidden such a huge yisod of Judasim. The Seforno explains that wearing the choshen mishpat over his heart inspired Ahron to daven for Am Yisroel-“sheyitpalel aleihem sheyizku bamishpat.” Abarbenel adds that not only did Ahron daven for the nation, but they were constantly on his mind and in his heart. The words of Abarbenel are mamash so special-“ sheyizkor Ahron tamid bimachshavto oovitefilotav et Bnei Yisroel.” Wow. I was actually speechless after reading this. Think about it…Ahron “wore” the names of each of the shevatim “on his heart” (the choshen mishpat was worn over his heart). This constant awareness of Am Yisroel isn’t and shouldn’t only be the tafkid of the Kohel Gadol!! Rather, this is the essence of every single Jewà “ki’ish echad bilev echad.”  We as Jews must always be thinking of one another, no matter what we are doing in life or where we are located in the world. This is what makes our nation so unique and special.

 

It is this idea of achdut that is one of the major concepts surrounding the holiday of Purim. When Haman came to Achashverosh with his intent to eradicate the Jews, he said: “Yeshno am echad meforad oomifozar bein ha’amim….” - there is 1 nation out there there is so scattered, so different than all of the other nations. At this point in Jewish history the Jewish people unfortunately were not united. This is why Esther Hamalka specifically told Mordachai to “go out there and gather all of the Jews back together!” “Lech, knos et KOL hayehudim!” And it was only when we were united together that we were able to be saved from the evil decree of Haman. Purim is about being the “am echad” that Haman so badly wanted to destroy. It is about finding that unity and embracing it. This is why we send mishloach manot to each other…to bring about achdut/raiut (good feelings among people). This is also why we give matanot lievyonim to the poor people…because the Jewish nation is a nation that cares about everyone.

 

The Portion starts with the words: וַיַּקְהֵל מֹשֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, “Moshe assembled the entire assembly of the Children of Israel…”. (Ex. 35,1) He gathered all the people and his purpose was to instruct them in building the Mishkan. He first reminds them to observe the Shabbat as previously instructed. Rashi explains that he was telling them that although they are about to build the holy Mishkan, they were not to do any construction on Shabbat.

It is strange that in instructing the building of the Mishkan Moshe gathered all the people. He did not do so in all the other Mitzvot of Hashem. With other Mitzvot he first taught them to Aharon and them to Aharon’s children and so forth. There was a definite method. For the Mishkan he gathered all the people.

Perhaps the reason for this different approach is because of what happened with the destruction of the second בית המקדש. We are told that the Temple was destroyed because of שנאת חינם, unfounded hatred. Hence Moshe wanted to gather all the people in building the משקן so that the people will all be united and there would be no different factions.

This is a worthy objective that we should keep in mind in working with others to create an important project. There must be agreement at the start as to how things will be carried out.

In the ‘Nusach Ha’ari’ siddur, right before “Mah tovu…” one finds the following very interesting instruction from the holy Ari-z”l: It is proper to say before [beginning] the prayers, “I accept upon myself the ‘mitzvat asei’ – [positive 'do' mitzvah] of ‘V’AHAVTA LE’REI-ACHA KAMOCHA – LOVE YOUR FELLOW AS YOU LOVE YOURSELF” The Talmud teaches us that when daavening, it is best to daaven with a ‘minyan’. All the ‘bakashot’ – request prayers, are written in the plural form; “heal US, redeem US, bless US” etc. Even when praying privately, an individual should always pray in the name of all of Israel. [Praying 'individually' only for one's own personal needs, invites close heavenly scrutiny, and such prayers are more likely to be blocked by various angels].
Why is this so important?

There is a Chassidic aphorism that says “If the brother is a brother then the father is a father.” In our prayers we say “Avinu Malkeinu” – our Father our King. And Hashem says, “If I am your father do you know your brothers, do you know your sisters? Do you know how they are? Do you know what they need?” This means that if I want Hashem to listen to my prayers, to care for me, as a father listens to and cares for his child, I had better unite with all my brothers and sisters.

“Rachmana leeba ba-ee!” The Compassionate One desires the heart. Prayer is the service of the heart. Prayer is not only bringing my requests to Hashem; it is an act of love – in prayer we come close to Hashem, we arouse our love for Hashem. True love for Hashem can only be true if we love all His children. Daavening for yourself AND for everyone else is an act of love — “Love your fellow as yourself”. By accepting this mitzvah upon yourself before daavening, you are connecting yourself and your prayers with all of Israel.

Ahavah-Love is what unites us. There are two levels of love and unity. People usually feel united with others who are like themselves. If you dress as I do, if you eat as I do, if you shop at the same stores as I do, if you think as I do, if you vote for the same politicians as I do, if you share the same tastes and likes as I do, if I like you, if I like the way you look, then I like you and we are ‘united’. However this kind of love and unity depends on external factors and on what ‘I’ like and what ‘you’ like – this is self-centered love. Should enough of these external factors change, our unity is weakened and threatened. Ah! But then there is a much deeper level of unity….

On the higher level of love and unity, the external factors are not important; our unity is independent of these. We are united because we are all part of the One. The soul of a Jew is a ‘cheylek Elokah mima’al mammash’ -a veritable part of G-d above. Yes, we do have many differences, and these should be appreciated, no less than you appreciate the multifaceted variety of life forms, colors, sounds shapes and structures found in nature. Everything is part of the Oneness of Hashem. Each person, including their different and various thoughts, including those you don’t agree with, are part of Hashem’s Oneness. In uniting with everyone in this deep way, we are living the reality of the hidden Oneness of Hashem. Only when we stop defining ourselves and others in physical terms and instead we learn to see ourselves and others as veritable parts of G-d above, only then will we be capable of truly fulfilling “Love your fellow as yourself.”

These two levels of love and unity are alluded to in Rashi’s commentary; Balaam seeing that the “entrances of their tents were not arranged one opposite the other”, can be understood to mean that Balaam saw that we were living on the higher and deeper level of unity and community. Our unity was independent of our self-centered needs and likes. We did not need to look into each other’s tents, to decide if we should or should not be united. We recognized that that which unites us is something much deeper that what can be seen externally. We had actually united in a deep unity. Upon seeing this, Balaam was disabled from cursing us, and in fact ended up praising and blessing us.

Accordingly we can now understand why this verse was placed at the beginning of the morning prayers, to be recited as soon as we enter the shul. As soon as we enter Hashem’s House, the first and most important thing is not to come in as a separate and separating individual, but rather to enter as an individual who is deeply united with his people. It is for this reason that we are to recite and meditate on the deep unity and love that inspired Balaam to say “Mah tovu ohalecha Yaakov, mishkenotecha Yisrael”, upon entering Hashem’s House of Love and Prayer.*

[* that was the name of Reb Shlomo's shul, first in SF and later in Yerushalayim]

The Ariz”l’s instruction: It is right to say before [beginning] the prayers, “I accept upon myself the ‘mitzvat asei’ – [positive 'do' mitzvah] of ‘V’AHAVTA LE’REI-ACHA KAMOCHA – LOVE YOUR FELLOW AS YOU LOVE YOURSELF”, clarifies the intent of reciting the Mah Tovu verse. This acceptance upon yourself to love your fellow as yourself is the prerequisite to ‘tfilah’ prayer. When you live in unity you can daaven. When daavening in unity, your prayers are an act of love and unity, not only with Hashem, but also with all of Israel – and they will be readily accepted.

When we truly unite with each other, the Shechinah dwells amongst us, and then the shul really is a House of Hashem. The King of all Kings wants His Shechinah to dwell among us. But first we must, together, form the vessel of ‘Knesset Yisrael’, the vessel that is formed by the collectivity of all the souls of Israel to receive the presence of the Shechinah. This unity and love which we accept upon ourselves, has to extend all through the day. And each time we return to Hashem’s House we reaffirm our acceptance and commitment to live in unity and loving harmony.

 

The Chidushei HaRim notes that the sedra of Bamidbar generally falls very close to Shavuos. What is the message of this juxtaposition? He answers that parshas Bamidbar is all about Bnei Yisrael's formations in how they camped and traveled. Each tribe, family, and person had their own place within Bnei Yisrael. This shows that each person in life has their own unique place and role within the Jewish People. [And just like the Mishkan was in the centre of the formation, so is avodas HaShem the central aim in our roles] Realising that each person has their own unique place/role fosters unity and working together as a team for the common goal. In short, the message of Bamidbar is achdus by realising that every Jew has their unique role. And this leads up perfectly to Shavuos , for just like when we got the Torah we were unified 'like one man with one heart' (Rashi), so too to receive the Torah on Shavuos each year afresh we are to first learn the lesson of unity.

1. The destruction of the Egyptians at the Reed Sea and the song of Bnai Yisrael
Parshat Beshalach continues the Torah’s discussion of Bnai Yisrael’s exodus from Egypt. The Torah relates that Paroh realized that Bnai Yisrael did not intend to return to Egypt. He regretted granting Bnai Yisrael permission to leave Egypt.[1] He gathered his armies and set off in pursuit of his former slaves. Paroh overtook Bnai Yisrael as the nation was camped on the shores of the Reed Sea.

The Torah describes the reaction of Bnai Yisrael to the appearance of Paroh and his legions. They were trapped between the impassable sea and the Egyptian camp which was prepared to pounce upon them and destroy them. They initially responded to their perilous plight by praying to Hashem. Then, they began to criticize Moshe. They complained that they should have remained Paroh’s servants in Egypt rather than die in the wilderness. Moshe responded that the people would soon witness their salvation and the utter destruction of their enemies. Hashem will fight for them.

Hashem then split the Reed Sea and Bnai Yisrael crossed upon the dry seabed. Paroh led his armies in pursuit. The sea closed upon them. The walls of the parted water came down upon them, crushing and drowning them within the depths of the sea. Bnai Yisrael observed the complete destruction of their enemies and, led by Moshe, they sang His praises.

Then Moshe and the children of Israel sang this song unto Hashem, and spoke, saying: I will sing unto Hashem, for He is highly exalted. The horse and his rider He has thrown into the sea. (Sefer Shemot 15:1)

2. Song is appropriate when the salvation is complete
The above passage introduces the Shirat HaYam – the Song of the Sea. This is the praise that was composed by Moshe and recited by Bnai Yisrael in response to the destruction of their enemies. The passage begins by explaining that “then Moshe and Bnai Yisrael sang this song” of praise. The passage places emphasis on the moment selected for the recitation of the Shirat HaYam. It was recited when the nation observed the complete destruction of its enemies.

Rav Naftali Tzvi Yehudah Berlin – Netziv – explains that only at this moment was it appropriate for this praise to be recited. Only when their salvation was complete could this praise be sung to Hashem.[2] Netziv’s intention in this comment can be better understood in the context of earlier comments. Netziv notes that on two prior occasions Bnai Yisrael gave thanks to Hashem for their salvation. The first time was when Moshe initially came to them and told them that Hashem would redeem them from Egypt. The Torah states that the nation believed Moshe and responded by bowing to Hashem. Netziv explains that this act of bowing or prostration was an expression of thanks.[3] Later, Moshe told Bnai Yisrael that the Egyptians would be smitten with the plague of the firstborn. Bnai Yisrael would be spared from the devastation of the plague through their participation in the Pesach offering. The nation responded by bowing to Hashem. Again, Netziv notes that the bowing or prostrating of the nation was an act of acknowledgment and a giving of thanks to Hashem.[4]

In other words, the nation twice before expressed its confidence in Moshe’s message that Hashem would redeem them from Egypt. On both occasions they responded with prostration and thanks to Hashem. However, on neither of these occasions did Moshe lead the people in song.

Apparently, Netziv is explaining why a song of praise was only recited after the destruction of Bnai Yisrael’s enemies at the Reed Sea. He explains that such praise is only appropriate when the salvation is complete and not before that point. Although at these previous moments the nation responded to Moshe’s message with appreciation and gratitude, these could only be expressed though bowing and could not find expression in a song of praise. Netziv does not provide a reason for this rule. Why can a song of praise – like the Shirat HaYam – only be recited when the salvation is complete?

Hashem is my strength and song, and He has become my salvation. This is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him. (Sefer Shemot 15:2)

3. Awareness of Hashem
The above passage is from the Shirat HaYam. The people declare, “This is my G-d and I will glorify Him.” The Sages are troubled by the use of the term “this”. The term “this” is used to make reference to a specific object or person. In the passage it seems to be superfluous and misleading. The passage could have stated: Hashem is my G-d and I will glorify Him. What is added by the term “this”? Furthermore, the term indicates that there was some image or material presence to which the people referred. This is not possible! One of the Torah’s fundamental principles is that Hashem is not material.

Rashi responds that Hashem revealed Himslef to the people at the Reed Sea and the people pointed to Him with their fingers and declared, “This is our G-d”. He adds that even a former maidservant at the Reed Sea achieved a vision and experienced an encounter that was unsurpassed by the great prophets.[5]

Rashi’s comments are not only difficult to understand but also seem to contribute little to resolving the problems in the passage. He seems to suggest that the term “this” is used because there was an actual presence or image to which the people referred. This assertion only confirms the difficulties presented by the passage. How can Hashem be described as a material entity or presence to which the people referred?

Thus Hashem saved Israel that day out of the hand of the Egyptians. And Israel saw the Egyptians dead upon the sea-shore. And Israel saw the great work which Hashem did upon the Egyptians, and the people feared Hashem; and they believed in Hashem, and in His servant Moshe. (Sefer Shemot 14:30-31)

4. Complete and compromised conviction
Rashi’s comments can be better understood viewed in the context provided by the above passages. These passages are problematic. They explain that after Bnai Yisrael observed the destruction of their enemies at the Reed Sea they believed in Hashem and Moshe. These passages imply that prior to this point their conviction in Hashem and in Moshe was less than certain.[6] Why were their convictions not complete until this point and how did their experience at the Reed Sea complete their convictions?

And when Paroh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them. And they were sore afraid. And the children of Israel cried out unto Hashem. And they said unto Moshe: Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you dealt thus with us, to bring us forth out of Egypt? Is not this the word that we spoke unto you in Egypt, saying: Let us alone, that we may serve the Egyptians? For it was better for us to serve the Egyptians, than that we should die in the wilderness. And Moshe said unto the people: Fear not, stand still, and see the salvation of Hashem, which He will work for you today; for whereas you have seen the Egyptians today, you shall never again see them. (Sefer Shemot 14:10-13)

5. Psychological perception and conflicting reality
In order to answer this question, it is important to consider a comment made by Rabbaynu Avraham ibn Ezra. Ibn Ezra poses a simple question on the above passages. The passages describe the response of Bnai Yisrael to the approach of Paroh and his armies. The passages communicate an image of panic and despair. Ibn Ezra notes that Bnai Yisrael included 600,000 able-bodied men. Their approaching adversaries had suffered through ten debilitating plagues. Certainly, both the health and numbers of Paroh’s legions were severely depleted by these plagues. Why did Bnai Yisrael not face their adversaries and battle them?

Ibn Ezra responds that Bnai Yisrael were psychologically incapable of considering this option. They still viewed themselves as slaves and the Egyptians as their masters. They had witnessed the humiliation of the Egyptians through the plagues. Yet, as the Egyptians appeared on the horizon, Bnai Yisrael did not realize that their planned attack was the desperate final gasp of a dying kingdom. They saw them as the unvanquished and all-powerful masters to whom they were subservient. They could not imagine opposing or rising up against this invincible adversary.[7]

Now, the passages introducing the Shirat HaYam are easily understood. Even before arriving at the Reed Sea, Bnai Yisrael had witnessed the plagues and seen the wonders performed by Hashem through Moshe. They intellectually understood that these wonders revealed the omnipotence of Hashem. They comprehended that Hashem had sent Moshe to rescue them from Egypt. However, their hearts and minds were not united. In their hearts, their awe of Hashem’s omnipotence competed with their awe of their Egyptian masters. Their sense of freedom and deliverance from suffering could not be complete as long as they remained intimidated because of their subservience to Paroh and Egypt. Then, Bnai Yisrael witnessed the total destruction of Paroh at the Reed Sea. With ease and rapidity Hashem disposed of the invincible Paroh. Now, the people accepted Hashem in their minds and hearts. They could fully believe in Hashem and His servant Moshe.

Rashi’s comments make the same point. Hashem revealed Himself to Bnai Yisrael at the Reed Sea. His existence, providence, and omnipotence emerged fully. With the total destruction of Paroh and his legions, the hearts and minds of the people became united in belief in Hashem. He became real; ambivalence was replaced by absolute certainty, and intellectual understanding was united with heartfelt wonder. Rashi is not suggesting that the people saw Hashem in the material sense. He is explaining that He became real and the people became certain in their conviction. The people expressed their new clarity of conviction by using the phrase “this is my G-d”. They were giving expression to the overwhelming awareness of Hashem that they experienced at the Reed Sea.

6. A song of praise is an expression of uncompromised convicton
A careful reading of the first passage of the Shirat HaYam reveals why it could only be recited at this time. The passage explains that the nation is singing Hashem’s praises because of its awareness of His exalted greatness. He has thrown rider and chariot into the sea. Only after the victory at the Reed Sea did the people feel truly delivered from their oppressors. Only when they saw Paroh’s complete destruction did they feel truly free. Now, their salvation was complete. Their hearts rejoiced in their deliverance. Before, when they had expressed their thanks to Hashem for their deliverance their sense of gratitude was compromised by their unresolved fear of their Egyptian masters. They could not recite Hashem’s full praises because heart and mind were not united in their acceptance of Hashem as the only true ruler in their lives. Heart and mind were in conflict; ambiguity prevailed. At the Reed Sea, Hashem was revealed as the only G-d and as an absolute omnipotent ruler. Now, they were prepared and fit to sing Shirat HaYam.

Who is like unto You, Hashem, among the mighty? Who is like unto You, glorious in holiness, fearful in praises, doing wonders? (Sefer Shemot 15:11)

7. Seeking unity of heart and mind
We are obligated to serve Hashem with our entire being. We must draw close to Him through the effort of our intellect. However, intellect unaccompanied by heartfelt devotion does not produce true commitment and acceptance of Hashem. We must work to achieve unity of heart and mind. The work of the mind is not complete until the devotion of the heart is secured.

 

The Jewish people have never been a large nation. Our strength lies in quality, not quantity. Nonetheless, precisely because we are so few in number, every Jew counts. Our vulnerability makes it incumbent upon us to work together as we strive to meet our mandate of being a holy nation that is a light unto the rest of the world.

Sina'at chinam, indifference towards others, is something that is much more deadly to us than to others. Other nations can fight with each other—even to the extent of civil wars—survive more or less intact, and move on. For the Jewish people, such actions are catastrophic. In fact, we have yet to recover from the last civil war we fought—over the issue of how to deal with the Roman conquest of Israel. The fighting that ensued, pitting those who wanted accommodation with the Romans versus those willing to fight to the bitter end, led to the destruction of the Jewish state and the beginning of a long period of Jewish suffering. 



While communal discord leads to exile, the opposite is also true. Exile leads to further discord, condemning us to a vicious cycle of fighting and suffering. The Torah, in this week's parsha, lists a series of misfortunes that will befall us for neglect of Torah—the longer we are obstinate in our refusal to follow G-d's word, the greater the punishment. Towards the end of these dire curses, the Torah warns us, "And they stumble, one against the other, as if chased by a sword even when there is no one pursuing. And there will no means of standing up before your enemies" (26:37). This verse follows on the heels of the Torah's prediction of our exile from the land (apparently due to ignoring the laws of the shmitta, the sabbatical year).

When people are uprooted from their natural surroundings, their natural instinct is to become closer to one another; just think of your reaction to seeing a stranger wearing a kippa on a foreign airplane.  Somehow, two Jews travelling will gravitate towards each other, something they might not do if they are sitting at opposite ends of shul. Our joint needs propel us together. 

Yet the Netziv, who witnessed 19th-century state anti-Semitism firsthand, points out that against the natural instinct to join together in times of travail, the Jewish people have often intensified their bickering. As terrible as the consequences of sina’at chinam are when we dwell in our own land, it has even more severe consequences when we are concentrated outside the land of Israel. While dwelling in our own country serves to unite us no matter how bitter our disputes may be, as a people scattered in foreign lands, it is only our unified front that can ensure our survival. Too much fighting amongst ourselves will allow for our defeat even "when there is no one pursuing".

This infighting, Rav Simshon Raphael Hirsch points out, is the unfortunate natural consequence of galut, exile. Living in fear of attack by the enemy, we tend to think of ourselves and ourselves only. The solidarity necessary for us to confront our adversaries is forgotten as the need to preserve ourselves becomes dominant. This has been the fate of the vast majority of Jews throughout history. The small remnant that survives today, some 12 million of us—astonishingly few after 4,000 years of history—are the exceptional ones. We survivors have managed to rise above thinking only of ourselves, fulfilling the Talmudic maxim that the Jewish people are merciful, modest, and dispensers of loving kindness.

Yet, while the unbelievably warm Jewish heart has allowed us to survive in the coldest of climates, we have not managed to fully eradicate sina’at chinam from our midst. Our peaceful return to the land is predicated on replacing this cancer with ahavat chinam. Only when we "will confess the sins and the sins of the fathers" (26:40) will G-d "remember the covenant with Jacob, and My covenant with Isaac, and My covenant with Abraham, and the land I will remember" (26:42).

The Talmud instructs us to read Parshat Bechukotai containing these words of reproof (tochecha) just before the holiday of Shavuot. On Shavuot, we stood at Sinai "with one heart, as one person". We must strive to recreate the atmosphere of Sinai, allowing the curses of the tochecha to be relegated to past history.

 

In Parshat Yitro, the recently redeemed Jews continue to wander in
the desert. After many encampments, they finally reach Sinai, the
destiny of the Jewish people. Regarding this climactic encampment,
the Torah says: "va'yichan sham Yisrael neged ha'har"- "Israel
encamped there, opposite the mountain." (Shemot 15:2) Rashi
comments on the usage of the singular verb "va'yichan" - "k'ish
echad b'lev echad"- "like one person, with one heart."
The Mechilta points out a contrast between this encampment at
Sinai and the previous encampments. The previous encampments
were marred by complaints, arguments, and disunity, whereas by
Sinai the Jewish people came together as one. Rav Aharon Kotler
takes it one step further. He explains that only in a state of
complete unity is the Jewish nation worthy of accepting the Torah.
Hashem told Moshe to warn the people not to go on the mountain.
The Mechilta explains that Hashem meant that even if one Jew
would die, it would be as big a tragedy to Him as if all of them had
died. Rav Kotler explains further, based on this, that Hashem
considers the value of each and every individual Jew significantly
more important when all Jews are united together as one, as they
were by Sinai.
The Torah is teaching us an important lesson. Achdus is a crucial
aspect of our national identity. We must learn to appreciate the
good in each other. Instead of focusing on the negatives, one
should highlight the positives. The introduction to "Chofetz Chaim -
A Lesson a Day" explains that the advantages of such an approach
are two-fold. In addition to encouraging one's friend to succeed, by
thinking about the positives, one will also become a much happier,
more content, person. This will express itself in one's being less
prone to criticize others, and less likely to become angry. By taking
this lesson and applying it daily, we can improve the quality of our
lives and the lives of others.
Just as the Jewish people merited the Torah at Sinai, so, too, may
we merit the ultimate redemption speedily in our days.

 

On the pasuk: "Bnei Yisrael shall encamp, each man by his flag" (Bamidbar 2:2), the
Midrash Rabbah states:
When Hashem revealed himself at Mt. Sinai, twenty-two thousand angels
descended ... They were all grouped under various flags, as it says: "dagul
m'revava." (Shir Hashirim 5:10) When Am Yisrael saw that they were grouped
according to flags, they began to desire flags [also]. They said: "If only we could
make be grouped by flags like them." Hashem replied to them: "What do you
desire – to be grouped by flags? By your lives, I will fulfill your wish." Hashem
immediately revealed to Am Yisrael His love and told Moshe to group them
according to flags as they desired.
Why did Am Yisrael desire to be arranged according to their flags? Furthermore, what do
flags mean regarding the angels, and what is their significance?
R. Shimshon Raphael Hirsch, in his commentary to the Torah, addresses the source of the
Hebrew word degel (flag). He says that the root is from the word dekel, which is the
Aramaic name for a palm tree.
Palm trees can grow next to each and sometimes be very close, but they never touch each
other (because their trunks grow straight up, and do not branch out like other trees). This
reflects the idea that one king's reign will never touch another king's reign even for a
moment.
Rabbi Yehuda Leib Chasman explains in his book, Or Yahal, that the difference between
humans and angels is that angels do not possess jealousy, hatred or the need to compete.
For this reason they are all beloved to one another, all accept the yoke of heaven one from
another and grant permission to one another. When one angel sees another who is of
greater stature, he does not feel any jealousy towards him. On the contrary, he exalts
him. A person, on the other hand, is quite the opposite. He is born from dust, and this
level of the angels is nearly impossible for him to achieve. This is what Am Yisrael saw
about the angels, that every angel has its own level and rank – but even so were all
united. Am Yisrael desired this kind of unity.
It is now possible to understand another Midrash on our parsha. Chazal write:
This is what is written: "Turn, turn O Shulamit." This is what the nations of the world
say to Israel: "Turn, turn O Shulamit," stick to us and come be with us and we will
make you rulers, dukes and bishops, "Turn that we may see you." Am Yisrael responds
to them: 'What will you see in the Shulamit?" What greatness do you give us? Is it:
"Like a dance of the camps?" Perhaps you can give us greatness like Hashem our G-d
gave us in the desert – the flag of the camp of Yehuda, the flag of the camp of Reuven,
the flag of the camp of Ephraim, the flag of the camp of Dan.
What is the answer that Am Yisrael gave to the nations of the world? The nations are
offering to make Am Yisrael rulers, dukes and bishops; what does this have to do with
flags?
However, after explaining that the flags symbolize the uniqueness and value of each and
every tribe, yet the unity of the entire nation at the same time, we can understand the
reply. Am Yisrael is responding to the nations of the world that if we join you – we will lose
our uniqueness and unity. If we become rulers and dukes everyone will search for his own
level and rank and this will break us apart. Can give us greatness like Hashem gave us –
that each tribe had its own flag, its own unique level and value and even so we still
possessed unity?! If we join you we will lose this attribute!
May we merit to be unified with one heart and be able to fulfill the pasuk: "Israel
encamped there, opposite the mountain" (Shemot 19:2) – as one person, with one heart.

 

Great vort from the Shem Mishmuel - this is good for what were doing - the oneness class is about a vort from Shem Mishmuel from the seven fat cows that come out of the nilefollowed by the 7 thin, gives information about Pharoehs dream about what the fat cows did when they came out of the nile. it says they were grazing 'baachu' according to rashi in a swamp - which means somehwer on the bank of the nile there was marshland and thats where they were grazing. by the ugly cows it doesnt give that information, it just says the ugly cows came after them and ate them, but doesnt dsay grazing e.t.c.. the pshat is there was nothing for the ugly cows to graze, because there was a famine, there wasnt anything growing for them to eat, so then they ate the other cows, he points out if you look at the seven grains of corn growing from the stalk, it says they grew on 1 stalk, but by the ugly grain it doesnt describe how they grew, it says the ugly grain grew after them and ate the good ears of grain. why is it we dont get any detail about the ugly cows grazing together, why dont we get any details of the ugly ears of grain growing on one stalk? the implication is they could have grown on multiple stalks, so he says if you watch Rashi, he says Baachu - the beautiful cows graze in the marsh is an AGam - but if look at Targum Onklos - it says when they grazed Baachu it means Baachva - they grazed in brotherhood! So the Targum Onkelos doesnt understand it that they were grazing it in a marsh, who cares where they were grazing, they just care whether they were beautiful or if the ugly cows ate them, he says they grazed in Achva, in brotherhood, thats all the targum says, the Shem Mishmuel explains when you are dealing with the spiritual realm which weve done before - if we do our standard chart - we put Hashem at the top even though he is everywhere and the spiritual realms i9s lots of levels - and  a human being is down there - he says everything comes from hashems infinite oneness - and G-d is all giving - and everything you  find thats negative doesnt come from Hashems essence - its got to be an external way he needs to run his world - in other words Hashems essence is all chesed, and the external layers he hides behind is din, the essence of you is a neshama and the external clothing, body is din - it is Yud Kai Vav Kai is behind everything and you see in the first six days of creation, elokim...elokim..elokim.. that is all the layering of the mask that Hashem hides behind. So if it is good coming from hashem its got to come from very high in the system the Tov Hashem does comes from very high in the spiritual realm beacuse Tov is his essence - so its coming from the essential relationship of G-d to the world - if it is evil or negative or din it cant come from Hashems essence because thats not what Hashem is - Hashem is all good, and therefore whenever you see Hashem punishing or somthing going wrong in the world - it is coming from somthing very low down in the spiritual realm and not G-d - since it is not his essence. e.g. i love my kids, so i want to give them hugs and kisses all day long,  and if i have to punish them for doing somthing wrong thats not coming from the essential me thats coming from the role playing of a father i need to play so that my kids grow up with proper middot , therefore when i say go to your room thats a father playing the role of a father that needs to punish, but deep down inside i would rather not have to do that. Therefore when it comes from Hashems good, his giving , his bracha, which is what the seven years of increased bracha all that plenty of food they are going to get - when it comes from there - the beatiful cows can graze B'achva - in brotherhood - they get along with each other because they are coming close from a place of G-ds oneness and anything that cpomes close from G-ds oneness by essence is capable of unifying and when it comes from Hashems punishment his din like 7 years of famine which is a din on mitzrayim - it is coming from way down low in the spiritual realm and it cannot unify because it is not coming from Hashems oness - therefore the ugly cows couldnt graze together because they didnt know how. It is to negative - thats why the beautiful ears of grain are growing on one stalk - they can achivee oneness - they are coming from Hashems oneness but the ugly grains which are din - cant say they grown on one stalk becuase they dont know how - its coming from disconnection - if you look at this handout - Rabbi Marcus listed sources that things that are negative cannoit connect together and things that are positive can!

Lets take a look at a few of these

upto 11.20 mins

That was the vort from the Shem Mishmuel - very simple - much less wording than he put it - the top board is from one of these sefarim where a Rav from Bnei brak took his favorite vorts from the parshah - his name is Rav Greenberg - has a five volume sefer a lot chassidic vorts - its selected things - there are sfornos, maharals, ibn ezra's and since he doesnt have a seder in those meforshim he has done the work for him - thats where he saw the shem mishmuel - he went in the book and looked where rav greenberg got the vort from - thats the rest - thats where he discussed the top part - R'Marcus here did the work - we can add whatever we want fror it - but the class given is one oneness.

Teh shem Mishmuel is getting insights into the cows and the ears of grain from the midrash - if look at the next page in handout - we see the little vort of shem mishmuel and big vort of shem mishmuel where it comes from - this is the midrash rabba that discusses the cows and the dream and thats where the shem mishmuel is getting it from. the next page 4 - if look at the right hand column of page 4 this is more of the deeper idea of where the shem mishmuel is getting his vort from - where in brackets it is underlined - trying to show -  a nice thing about giving topic well you see where it is from and what the shem mishmuel is going through - and it allows you to say you own this class - you havent used somthing youve ehard, you can answer questions on this. i know background to it - see what you like abouth the shem mishmeuel , e.g. feeding negativity. look at next page - page 5 - it is Parshat Mikeitz iof really going through the class you can undo staple and use it as a first page to show the dream -

on page 6 it has 6 vorts on it - lets go through them.....

In the top source - Shemot chapter 10 - it is based on a chatam sofer - R'Marccus had a class on this - there is chatam sofer that says that by this plague - which is the locusts - G-d didnt tell Moshe what to tell Phareoh is coming - it is a machloket - some opinions says Hashem told moshe but just didnt record in the chumash other opinions said Moshe was allowed to pick this one, and he picked locusts, why did he pick locusts? because moshe knows the 10 plagues correspond to the 10 sayings of creation in reverse order - e.g. Dom versus Adom - Dom thats the first plague , and Adam is the last creation, in Bereishit the first three statements of creations which was Hashem creating somthing beyond himself - expreses out how he wants his future to be ran that is Bereishit is kenneged the killing of the first born which is a persons expresion of how he wants his future to go - Hashem says you are going to mess up my nation i will mess up your future also - so thatsplague 10 corresponding to statement one -

Statement 2 is called 'let there be light' which corresponds to plague 9 which is darkeness - thats easy - and that is a spiritual darkness not physical darkeness.

Plague 8 which is locusts corresponds to statement 3 which is division - remember the theme of the class is one ness , why does Moshe pick Locusts because Moshe knows that a unity where a million things that are getting together to form one unit that is destructive - so you see the Shem Mishmuel that we passed is going to talkj about how each locust is not negative since it is not doing anything wrong - it just eats - but with millions together - the unity it achives is what creates the damage - so for a longer version of this class i say why Moshe picks locusts - and what it represents in unity - since arbeh literally means - i will increase in hebrew - the lashon of locosts - so he says that since Moshe understands the thrid statment of creation is division - this is a destruction based on millions of individual things doing what they are supposed to do - and that creates a unity that is destructive out of millions of seperate things. Thats why this is here - the top source is Moshe picking locusts himself without Hashem telling him, and the next source down is maase Bereishit - where it shows the steps - so Moshe is creating his own plague connected division.

Next, Parshat Mikeits is the dream - a smaller version - below that is Eisav - this is a beautiful vort

Bereishit Chapter 36 - verse 6 - Eisav took his wives his households, his animals , all the wealth he aquired - in land of Canaan and he went to a land because of his briother Yaakov, if look in the Hebrew he circled the little vav - it says 'He took his wives, his sons, his daughters, and all the NEFASHOT (members of his household) why does the nefashot of Eisav compared to the next source down Bereishit Chapeter 46 verse 27, Yosefs sons were bron in mitzrayim and all of Yaakovs family that came were 70 - he ciricle the '27'  it says ' Nefesh' in the singular - by Yaakov his family is one - So Hashem used the term Nefesh - by Eisavs family who is bad - is called Nefashot - Eisav cant get his family to unify - they are all in the negative - so he has all his nefashot went to Har Sair - by Yaakov it is called Nefesh - One - the 70 peoples are really one person there. That is the 2 pasukim to fine.

The next source on the page is 'Vayichan' when Klal Yisrael was encamping below Har Sinai - is Vayichan in the singular where Rashi says one person one heart - (wasnt sure if it was in his source sheet) , Vayichan in the singular symbolises one person one heart instead of Vayachanu - simple explanation is we were reunified - the deeper idea is that Torah represents G-ds ratzon - that he is infinitly one - Hashem is teraching israel that if you dont all unify - there is no where to put my Torah - my Torah represents my oneness - fi you all arent getting along with each other then my Torah doesnt fit - - but if you can become one then you can fit me and my torah into your midst - but if you wouldnt have got along at Har Sinai you wouldnt have got my Torah - you would have waited till youd learn how we connect - becasue you cant fit oneness into disconnection - oneness fits into unity - thats a depper idea how to achivee oneness - one person one heart by Har sinai

upto 24 mins

Next page, there is the dream with the onkelos which says Vaachvu - they were in achvaa and rashi brings Baachu is Baagam - now at the bottom page 7 in the notes - How did Moshe know that Hashem would send locusts to the eigth plague? so Hashem used moshes voice and that is a chatam sofer and Hashem permitted moshe to decide and that is a chatam sofer - second reference.

Related material - these are other things you can teach and they point to oneness - the beit hamikdash was destroyed through sinat Chinam when we didnt get along with each other G-d left - the shechina left - you need unity to keep the shechina in your midst -

2) The UJA - United Jewish appeal - they used to have posters all over the city that we are one - why? since they were scared that only a small segment of Jewry was giving money - so they ran the ads for we are one - for years - there were different kinds of Jews - with the message that whatever segment of the Jewish communtiy you affiliate with you really should be donating to the UJA since we support everybody - that was a theme that we are one is based on a deep kabbalistic idea - that if we dont achieve oneness -we dont have G-d in our midst.

3) collective responsibility begins in Har Gerizim and Har Eival - we have to become responsible for each other - why? the Maharal says because you cant last in Israel unless you unify since Israel is from G-d, and it all represents his oneness. so if we dont take responsibility for each other we will be not able to stay in Israel - you cant live in Israel andf not get along since to much of G-ds oneness is here to sustain the disconnection -

number 4) shemot chapter 30 pasuk 34, the 11 spices for the incences included one that tasted terrible - page 10 - it is the chelbona - Rashi there spices smell as fowl - you see G-d says you cant bring an incence mixture to me unless the fowl smelling spices are in there, why? because everybody whetehr you get yourself together or not is part of klal yisrael - now just so people dont throw you with a vort that you see... as part of avodat hashem you have to include the people who are not doing what they are supposed to do thats the bad smelling incense - the answer is one second - do the math, you still have to have the kosher minyan - and then you add the eleventh - it sounds like you need 10 thats good smelling since the 11th is bad smelling - but anyway there si the idea - when it comes to avodah i want to hear from everybody.

upto 28.10 mins

In Vayikra chapter 26 - verse 26 it says 5 can persue 100 but 100 can persue 10000 - we all know that vort - we see what unity does - 5 is less than a minyan but once you get unity - it doesnt and the abilities to persue your enemies increase.

Number 6 is Bereishit chapter 11 pasuk 11 - the Tower of Bavel - is oneness and therefore since they unified Hashem didnt destory them he only dispersed them - but by the flood no one could get along with each other so Hashem killed them - so you see - if you unify even for negativity Hashem respects it!

Number 7 is Bereishit 2 - Men and Women were unified then divided and then unified - men and women was created together, G-d seperated them and then gets them to get back together again.

The Number 8 - is megillat Esther - where Haman said we are scattered and disperesed - Haman said there is a certain people scattered and dispersed - why the double lashon - one implies physically dispersed and therefore we will never raise an army to defend ourselves - the other implies we cant get on with each other so the meforshim explain that Haman is already seeing the destruction of the next bet hamikdash - since we cant get along with each other and thats why he says we are no threat to Achashveiroush - not only scattered around but they also dont like each other - and thats why they will be destroyed - then lastly it says science and waht it should say is marching on bridges -this is a fact that every soldier knows that in the army, they are never allowed to march soldiers across a bridge since whenever they march when they get to a bridge they stop - and tell them to break rank and they walk everyone across the bridge once getting to the other side they form amongst ranks and then start marching again - no one marches - since engineers would tell you that if you get 1000 people stepping together you knock the bridge down - it creates harmonics in the structure of the bridge and bridges could fall - so soldiers never march across bridges in groups - thats the idea of unity that creates power. Other ones on the list thats why americans love marching bands , since 100s of people doing the same thing - in america they love it, why? since the Neshama loves seeing unity since it craves a connection with G-d, so if you see a 1000 people all turned together it is a thrill =- tahst why people like scuba divind - if see 10000 fish you see how are they doing that is that the neshama craves the thrill we crave unity - crave relationship with G-d so we like seeing it.

upto 32 mins

Page 14 is the bavel was dispersed but not destroyed because they unfiied -

15 is the earth was of one laguage - which is the unity of the tower.

16 is one flesh - that is husband and wife having a baby.

17 is more on that

You are allowed to add anything you want on unity but it is a class on oneness - what were trying to show is to beginners that we all need to get along and if we get along then that is real power. Now you cant teach a beginer that therefore you cant eat their food and you can eat ours - that will confuse them - there is an idea passed down through judaism that the more things that unify the more similar to G-d we are, the more powerful we are and the more historically things make sense. so positive comes from close to G-d and negative comes from distant and it cant - and therefroe we are trying to have a beginning middle and end on that including your own stories and examples - on the outline we have to tell the Rabbi. If doing a class on unity we should just concentrate on the shechina and the temple or on anything with sources on - my intro will be this to get them excited or set them against me - or i would start with the follwoing story/joke - here about the middle of the class and the great ending - doesnt have to be a great vort it can be a great story a great personal insight - wants the outline - how to do the class.

Could be to any beginning audience.

As an acceptable filler you should show them how you will take apart a four part rashi - that can fill 15 or 20 minutes. Got to get them interested in the beginning, got to develop and then knock them dead at the end.

Never trap yourself in a topic you dont understand! if lost in it pick another topic that suits you better. entertain the audience - that is best idea.

Hashems oneness is what the Shem Mishmuel is teaching us - there is a lot of extra information we dont need - why is Hashem including it? who cares what pharoeh dreamt? fat cows 7 years of plenty - thin cows were seven years of famine - thin eat the fat means you better save up during the eyars of plenty since that is what you will be eating in the eyars of famine. do i need to know they are grazed, stalks??? G-d is telling us this is how the world works, when it comes from my bracha it unifies, when it comes from my din it cant unify - eisav cant bring his family together - yaakov can - good achieves untiy negativity isnt able to achieve unity. The higher you get in the spiritual realm the closer you get to oneness - means things that diversify,l diversify at a distant level - and coming down looking different - since G-d says it hides me - its not coming from my essence - therefore you understand one of the secrets of the universe - its closeness to G-d where the power is - so when we disunify G-d says you dont fit me anymore - up goes the shechina and now we are destroyed in exile.

If you go through the neviim - there are cases in post shlomo hamelech when there was civil war in northern kingdom and southern kingdom - you will see mings who were baalei avodah zara and never lost a war - because everyone got along with each other and then you see kings - who were doing the right thing and got absolutly decimated - since they didnt get along with each other!! That is unbelivable - worshipping idols and G-d protects? yes!! since unity fits him and that is where the power is!! thats why by the arba minim of succot the unity in what you put your body in and put all 4 types of Jews together - cant just wave an etrog because it represents the ideal jew - you have to bring them all together - plus you need to bring all the 70 nations together - there is oness coming - it could be a great class!

 

One of the greatest strength for the Jews to have is the strength of unity, when
the Jews are united together, it has the tremendous power. Also being in a state of
Happiness is vital in order to receive the divine presence.

Let's first take a look at comparing the two time periods of the First and the Second
Temple. We find that the transgressions of the Jews, as a nation, which resulted in
the destruction of the First Temple were attributed to Forbidden relations, murder and
idol worship (Yoma 9b), these were all Man against G-d transgressions. However the
Second Temple was destroyed due to the transgression of Baseless Hatred, the lack
of unity amongst the Jews in Israel (Yoma 9b)! If we look further into this, we know
that the Kohen Gadol, represented the Jewish nation as a whole, each year he would
go into the holy of holies on Yom Kippur to carry out a 'Ketoret' service, if he would
come out alive from the room, it was a sign that Hashem was happy with the nation
as a whole. We know that the First Temple stood for 410 years, whereas the Second
Temple stood for 420 years. Furthermore the Talmud relates that during the First
Temple, there were only 18 Kohen Gadolim, each Kohen Gadol on average staying
22 years in his position, which was a good sign of Hashem's satisfaction among the
people despite there sin's. However during the Second Temple era, in the 420 years
that the Temple stood, there was 300 Kohen Gadolim (Yoma 9a)!! Each Kohen
Gadol barely lasted the year, obviously as a nation; Hashem was not satisfied with the
Jewish people, what was the sin? Hatred amongst each other, a lack of Unity!! This is
one of the many proofs that G-d does not like it when we are not United.

If we compare the era of the two kings, the Righteous King David and King Achav,
who was considered wicked by many. We see an interesting observation. The
generation of the wicked King Achav used to win tremendously in war despite the
fact that Idolatry was at high levels in the land, while in the generation of King David
they used to go out to war and suffer defeats, despite his great levels of righteousness
(Devarim Rabba 5:6). The Rabbi's teach us, that despite during Achav's tenure as
King there was high levels of Idol Worship taking place, however they had one
huge merit, the people were united together. In King David's time, despite the great
levels of Torah, there was a lot of slander and baseless hatred among the Jews, which
resulted in their downfall.

In Parashat Noach, we learned of two different time periods, the Generation of the
flood and the generation of Dispersion. The flood killed all of humanity, except
for Noach and his family, what was the transgression? There was rampant robbery
amongst each other, no one respecting another, there was a lack of unity (Bereishit
7:22)! However the sin of the Generation of dispersion, the people who attempted to
build the Tower of Bavel (Bereishit 11:1), did it in order to fight G-d, however despite
this terrible sin, the people worked together as a unit. There high levels of unity led to
the punishment for this sin seeming to be a lot more lenient than that of the flood, they
were dispersed to different regions, acquiring different languages. Most of the people
of that generation survived, despite G-d killing some groups of people, but as whole
many of the generation were spared death (Sanhedrin 109).

These are just 3 proofs from the Talmud to how great it is to be united together, to
love each other. A verse in Parashat Kedoshim states, 'You shall love your fellow
as yourself, I am G-d (Vayikra 19:18).” The Talmud further supports this idea, as
when the great sage, Hillel, needed to summarize the whole Torah in few words to
a potential Jewish convert he stated, “What is hateful to yourself, do not do to your friend – all the rest [of the Torah] is commentary (Shabbat 31a)”

There were great personalities throughout the Torah and Talmud that promoted Unity
and friendship, we learn that Aharon Hakohen, was considered the 'man of peace'
among the Jewish nation (Taanit 9), we learn from the Talmud that the ‘Cloud’s
of Glory,’ in the wilderness was provided in the merit of Aharon. These Clouds
escorted the Jews for forty years in the wilderness, they shielded the Jews from
enemy attacked, provided protection for Jews while they were travelling in the desert
and much more! We learn that Aharon, in the wilderness, was the man of peace.
He greeted all the Jews in the wilderness, in fact, if one of the Jews was wicked,
they would think twice in the wilderness about doing a sin, because they thought,
how can I look at Aharon in the eye tomorrow when he greets me, if I do this sin?
Furthermore, whenever married couples got into an argument, Aharon helped the
couple make peace, and the commentaries say he was very successful, according to a
Midrash, many children born in the wilderness were named ‘Aharon,’ as the women
that gave birth to the child, named the child after Aharon in attribution to his peaceful
character. The Festival of Succot commemorates these 'clouds of glory,' which were
in the merit of Aharon. This goes with the theme of how everyone should have their
Succah's open to everyone to dwell and eat together, to promote unity!

Pirkei Avot asks, 'who is the honored person (Pirkei Avot 4:1)?' The answer is
the one who honors others! This was very much represented by Rabbi Yochanan
Ben Zakkai, he was never seen walking 4 meters without learning Torah, yet he
was the first to greet everyone in the market place (Berachot 17). Furthermore the
great sage Shammai, stated 'greet everyone with a cheerful face (Pirkei Avot 1:15)'.
We further learn the lesson of smiling and being cheerful to other people from the
Talmud, "When one shows his teeth (in a smile) to his fellow man, it is better than
giving him milk to drink (Ketubot 111b)."

It is so important as human beings, we greet each other, and we feel for each other,
we unite together!! A simple easy 'good morning' wish can change a person's day
and many others in a positive ripple effect. As Jews, we should unite with each
other, always, not just through Shabbat and Festivals; Hashem wants us to serve in
happiness and unity always!

To conclude the Dvar Torah, I leave you with a story, The Talmud tells of a Rabbi
who was walking in the marketplace with the Prophet Eliyahu. The Rabbi asked
the prophet, who among all the people in the market, has a place in the World to
Come? In this market place featured many great prominent business men, attendants,
Rabbi's... At first Eliyahu could not find anyone, then two people looking like clowns
entered the marketplace. The prophet identified them as the people worthy of the
World to Come. The Rabbi wondered what important activity they were doing to
merit this precious reward, they replied to the Rabbi, "We are clowns," "We go
to cheer up those who are upset." These two individuals would cheer up the shop
attendants, when they saw they were upset due to a lack of business, they knew these
people need cheering up (Taanit 22a). G-d rests his divine presence among those that
are in a happy state!