Parshas Shemini, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

The truth is that the Jewish people will only be redeemed in the merit of their teshuvah, and we have been promised by the Torah and Hashem’s prophets that at the end of the exile the Jewish people will repent completely. “And it will be, when all of these things come upon you… And you will return to Hashem your G-d and Hashem your G-d will restore your returning…” However, genuine teshuvah is not the guilt and self-recrimination that brings a person to depression that distances him from Hashem and from fulfilling his true purpose in life. On the contrary, teshuvah is meant to bring a person to true dveikus in Hashem in the way of Dovid HaMelech who decreed that we recite one hundred blesseings every day so that we are always reminded of Hashem. This is an aspect of continuous teshuvah.

Parshas Vayikra, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

This word vayikar connotes happenstance and defilement. The question here is: what is the exact meaning of Hashem’s prior call of endearment to Moshe? In truth, this endearing summons is relevant to every Jew at all times, since every desire or yearning to do a good thing is really a calling of endearment. Each desire to do a holy act is not a small thing at all, since every inner pull to learn Torah or do a mitzvah enables one to access very high spiritual levels. However, one must not feel as though he deserves these levels or that they are a result of his hard work. On the contrary, one must feel that they are a call from Heaven—a free and unexpected gift granted in Hashem’s kindness.

Each Jew should be aroused to yearn for Hashem in an aspect of Binah, a holy fire of yearning for Hashem. Every Jew hears his own individual call from Hashem just like Moshe Rabbeinu, since we all possess an aspect of Binah that must be raised up to Chochmah. We all have the capacity to yearn to reveal the light of true unity with Hashem by truly internalizing that “There is no other but Him.”

Before creation, everything was filled with the infinite spiritual “light” of the Creator. The aspect of Malchus, alluded to by Dovid Hamelech, was included in His light, but Hashem wished to reveal this aspect through Creation. The aspect of Malchus is revealed through the souls of the Jewish people, since we reveal by our fulfillment of His will that “there is no other than Him” despite great difficulty and darkness.

In the ultimate future, all the garments of physicality and suffering that seem to hide Hashem will be removed. Then we will be able to see that all the challenges that appeared to be barriers to Elokus serve to reveal the light of Hashem’s Oneness.

Parshas Vayakhel, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

In truth, every Jewish soul wants nothing more than to know and understand the entire Torah, since it is an aspect of the Ohr Ein Sof, Hashem’s infinite light that illuminates from one end of the world to the other. Since each person has his source in a different spiritual world, and since each person is himself a microcosm, it is only natural for each of us to feel that his personal path in Torah is the only possible way. At times, when one feels especially obstinate, one may be convinced that his friend has not merited true comprehension of the holy Torah at all. Even if one’s friend learns at least as diligently as he himself does, one might still somehow be convinced that his path is correct to the exclusion of his friend’s. When one feels weaker and one sees how distant he is from true closeness to Torah compared to his friend, he lashes out and embarrasses his friend from sheer jealousy.

Each of these extreme reactions is shallow, but they have a very deep source in the person’s soul. For each of us has an aspect of Yechidah which shines from one end of the world to the other and is accessible through toil in Torah, and each of us has an innate desire to access this level of our soul. This is an aspect of the verse, “I will sing to Hashem for He is highly exalted.” Each person also has an aspect of holy ga’avah, the holy pride of Chochmah. One who is on this level has no unseemly arrogance, only a balanced self-confidence that allows him to yearn for the level of true self-nullification. This is alluded to by the word chochmah itself, which is a conjunction of the two words: כח מה — literally, the “power of what,” the power to make nothing of oneself. When one is truly connected to Hashem in an aspect of Chochmah, he ceases to feel his self-identity. It is as if he doesn’t know who or what he is, he is so focused on Hashem.

Although arrogance is the main ill that distances a person from Hashem, this quality of holy arrogance and boldness is vital in spiritual endeavors. Even now, when we fell Hashem’s boundless mercy and kindness, we too receive an infusion of holy boldness so that we can withstand the onslaught of impurity that confronts us constantly.

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Parshas Tetzaveh, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

This is the significance of the verse, "The choshen shall not budge from upon the ephod,” the breastplate of judgment must always lie upon the apron. The word  "choshen" has the same numerical value as the word "moshiach" [40 + 300 + 10 + 8 = 358]. The word  "ephpd"  is numerically equivalent to the word mouth ("peh"), [1 + 80 + 4 = 85].

The mouth must never budge from petitioning Hashem regarding Moshiach. The matter of Moshiach, the choshen, must forever be upon one’s lips, the “peh”, the parallel of the ephod. Unfortunately, many don’t appreciate the power of prayer during the entire year. This is especially true regarding the potency of every single prayer on the holy day of Purim. This is comparable to the words of the Kotzker Rebbe: “On the day of the wedding, Hashem answers every prayer. What a pity that such a treasure is given over to callow youth!”

If Jews really begged for Moshiach every Purim, he would have come long ago. What a pity we don’t use this precious day properly! This is the deeper significance of the verse: “To stand and congregate to protect their lives,” the privilege we were granted on that original Purim. When we enter the awesome holiness of true atonement, we have permission to gather together and beg for true spiritual salvation.

In addition, even during the rest of the year, through the joy internalized by contemplation of the deeper meaning of the four-fold song explained at length above, [we can also rise above our natural selfishness and think of the holy Shechinah.

The fact that when we feel so joyous [in our spirituality] that our cup literally runs over with good will and deep inner joy is the key to true atonement for our sins. This is alluded to in the first letters of the word, "my cup" from the phrase, “kosi rivayah”, “my cup runs over.” This spells the verse, “And Hashem said, I have forgiven you according to your words."

The main thing is not to waste the golden opportunities for true closeness to Hashem easily accessible through heartfelt prayer for the advent of Moshiach that are available during the holy days of Purim and Adar. Let us not be like a fool who tosses aside the good he receives, oblivious to its value. On the contrary, let us maximize the opportunities presented to us.

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Parshas Teruman, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

It is well known that Jews are obligated to deeply contemplate the details of the work of the Mishkan because it serves as the model of a physical abode for the presence of Hashem  in  this material world. This is alluded to in the verse, “Make Me a Mikdash, and I shall dwell within them.”“Within them,” not “within it.” The Degel Machaneh Efraim writes that every Jew includes encompasses within himself all of the elements of the Mikdash, since his purpose is to make himself into a merkavah to Hashem, a vehicle to carry the glory of G-d.

This then is our avodah. When we learn about the Mishkan, or read the Torah portions that pertain to it, we must remember this is no intellectual exercise. We must consider the ramifications of this Parshah in our lives. We must visualize each vessel of the Mishkan as a distinct part of ourselves. When we learn about the vessels in the kodesh hakodashim, we must internalize that in our innermost place, within our minds, we are pure and absolutely holy.

Every single Jew needs to know that his whole purpose is to build the Beis HaMikdash with every movement, since this is Hashem’s will. When any Jew learns or davens, he acts as a chariot to the Shechinah and is building the Mikdash.

Love for one’s fellow man is the key to removing the evil inclination toward baseless hatred, the strongest temptation that prevails in Eretz Yisrael. The greater one is, the more finely he is tested in this area. This is the opposite of what we find today, that people don’t talk to this friend today and another tomorrow. One ignores that the main element of Torah and avodah is missing without relating well with others.

This is how the Rebbe of Vorki explains the first verse of our Parshah: “You shall take terumah for Me.” Terumah means to lift up, in the sense of haramah. How is one spiritually elevated to Hashem? “…from every person.” One is spiritually uplifted by every Jew that one meets.

One must only think well of one’s fellow  Jews, and refrain from thinking badly of  them since this arouses harsh heavenly judgments against them. When we think and feel positively toward others, Hashem showers His blessing upon us. As we see in the Midrash: “ When Moshe saw that all the work had been done exactly as Hashem had ordered, he blessed them.” This then was the blessing and prayer of Moshe, that we all attain the Noam HaElyon, the supernal pleasantness, and that we all merit to take part in the construction of the Beis HaMikdash, especially in these latter days of ikvesa d’Meshicha.

The Megillah is the spiritual root of true achdus, as indicated in the verse: “Go and gather together all of the Jews.” This was Mordechai  and Esther’s goal, to gather all Jews together in love and arouse the aspect of Kesser, the spiritual rebuilding of the kodesh hakodashim and the Beis HaMikdash.

In the merit of following the path of achdus and love, may we merit to see the building of the third Beis HaMikdash and behold Hashem’s return to Tzion, speedily in our days. Amen!

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Parshas Beshalach, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

The Arizal says an astonishing thing. He says that the revelation at the Yam Suf was the result of a “zivug d’katnus,” a spiritual unification that is still immature.

When a person is rebuked by a tzaddik, experiences the chastening of suffering, or learns a concept that highlights his own flaws so that he feels driven to change, this is known as a zivug of “striking,” a spiritual unification that bears fruit through the harshness that it entails.

The “zivug of striking” is an aspect of Hashem telling Moshe in the desert, “And you shall strike the rock and water will come forth from it.” Hashem is filled with love towards all His creatures at all times. He only wants to bestow good on His creations. Similarly, when tzaddikim give moral direction their only intention is to galvanize the hearer to remove that which is spiritually damaging and become fit to receive Divine bounty. This is why the “striking” is itself a zivug - a unification of closeness. Because it is the act of force that causes good to flow forth. This is similar to the teaching of the Arizal that the first zivug or creative act when ascending to a new spiritual level is the formation of a vessel. It is only the second zivug that can bear fruit.

This is the meaning of the splitting of the sea. This zivug created the vessel for the much higher attainment of Matan Torah. This is why it is only considered a small revelation compared to the larger zivug of receiving the Torah itself. At the splitting of the sea the verse says, “You have seen the image of Hashem (as it were).” Matan Torah was a much higher level, about which the verse says: “You have seen no image.”

The splitting of the sea was a manifestation of Binah; exalted as it is, the level of Binah is considered “diminished” or “immature” when compared with the level of Chochmah, which was the aspect of Matan Torah. This teaches that one needs to  demonstrate genuine self-sacrifice, like hitting the rock or entering into the sea,  before one can attain the higher aspect of Matan Torah. The only way to enter into avodas Hashem is through self-sacrifice, since at first the waters really do taste very bitter. It is only after they are imbued with the aspect of the Tree of Life that one’s service of Hashem or Torah learning becomes filled with life and vitality.

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Parshas Bo, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

The sign of a true servant of Hashem is that he always speaks in an unassuming and pleasant manner with his fellow Jews, since placing them above oneself is one of the most important aspects of avodas Hashem. The ability to do this comes from another aspect of shemiras einayim, "עוצם עיניו מראות ברע" - he "seals his eyes against seeing the bad" in them. The more one guards his eyes and is distanced from materialistic self-absorption, the more able he is to see the good in his friend. The inverse is also true: the more careless he is about what he sees,  the more he will be drawn to material ego-satisfaction. Naturally, he will then be unable to transcend his ego and focus on the good in another.

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Parshas Va'era, 5766
excerpts from a discourse of Rav Itchie Mayer Morgenstern

The path to a balanced fear and love of Hashem is easily attainable by every single Jew through continuous contemplation of the greatness of Hashem. Such contemplation arouses one's natural deep yearning for Him.

The purpose of creation is to achieve the fire of love and fear of Hashem. Sins are the result of a lack of continuous love and fear...

This lower path of love and fear is the main path up the mountain to true spiritual completion. One should not say that this is only applicable to tzaddikim and that it has nobearing on average people such as ourselves. Do we not say every day and every night in our recitation of the Shema: "And you shall love Hashem, your G-d?" And is not the verse, "And you shall fear Hashem, your G-d", an explicit Torah obligation as well?

The Baal HaTanya explains that although one doesn't immediately feel love and fear of Hashem, the practice of hisbonenus, contemplation, elevates a person by purifying his baser aspects until he finds himself gradually more able to fill his heart with love and fear of Hashem. The contemplation which brings one to love and fear is mainly the contemplation of the greatness of Hashem, as explained above. Continuous contemplation of this is the avodah of the tzaddikim. One who refuses to make the effort to contemplate Hashem's greatness so that he can come to love and fear of Him has instead opened the way in his heart to grow spiritually in another way through the acceptance of pain and suffering, G-d forbid.

One only feels an intense longing for the Creator by contemplating the fact that Hashem is always with us and accessible to those who seek Him out. Such yearning is almost never experienced for long, however. Even so, the very fact that one continues to dwell on thoughts of love and fear of G-d and to contemplate His greatness and does not abandon the project bring him all that much closer to his goal.

This is the main avodah, to keep striving for continual dveikus to Hashem. At every instant, one should feel closeness to Him so that nothing disturbs or shakes his serenity.This is how we can build the Beis Hamikdash in our days.

Hashem doesn't want our avodos to feel backbreaking and onerous. He only wants us to work on our love and fear of Him at all times, because they are the prerequisites of attaining a true connection to Him, His essential Self as expressed in the Shem Havayah.

Unfortunately, if a person slanders or embarrasses another Jew, especially a true tzaddik, his ability to attain love and fear of Hashem is blocked despite his best efforts. This is why some try this avodah and find it virtually unattainable. He has the knowledge and desire, but it remains locked in his head; he has no ability draw down the understanding from his head into his body.

If a person's power of speech was truly rectified and he were to feel real love of all his fellow Jews, he would easily be able to experience love and fear of Hashem. Even if one falls and speaks lashon hara or sometimes gets into conflicts with other Jews, even so there is an essential level of unity and hope. The truth is that if a person doesn't merit to be connected with his fellow Jews and rectify his speech, he must know that he should nevertheless work on this slowly and not lose sight of his goal. Surely for a certain period of time a day he can focus on watching his speech and arousing a feeling of solidarity with all Jews within his heart. Even if he cannot manage this for long, all the while that he strives to improve his efforts are very precious indeed. Of course, this entire process of slander and hatred acting as deterrents to spiritual growth has many manifestations.

It is certainly possible to work toward developing fear and love of Hashem and yearning for Him by focusing on the reality that the Shechinah is right there with him, even if he can only sustain this for a short while. The night is an auspicious time for this [as are Shabbos and Yom Tov]. One surely cannot be cleansed in a single moment! Nevertheless, no matter what damage has been done, if one keeps working at this he will surely attain his desire. The more he arouses a yearning for Hashem and true holiness within himself, the more he will experience true love and fear of Hashem.

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