Parshat Chukat - bring clarity to our lives

Welcome, once again to the mysteries and depths of our holy Torah: the mysteries of the פרה אדומה Red Heifer, Miriam’s well, the passing on of Aharon HaKohen, the mystery of Moshe Rabbeinu hitting the rock… and there are more and more. These mysteries touch every secret every mystery of our lives.

In this blog, we bring some ideas to make this relevant for us today

This week's parsha is called "ChuKat", [which is the word "Chok" in the construct state.]

Reb Shlomo's Torah

Chukat - Davening For A Gift

Imagine I am learning something and I don’t understand what I am learning, happens all the time. Do you keep on thinking about what you are learning because you want to be able to say ‘I understood it so well’? You know what happens then, even if you get it – you will never really get it. Reb Nachman says the real explanation of the Torah, the mefarshei Hatorah, comes from such a deep place; where my mind doesn't reach. All I have to ask G-d “please give it to me as a gift.” If you ask G-d on the level of merit, water doesn’t coming out. So Moshe Rabbeinu hit the stone, he wanted to force it. If you want to get water with power, you don’t really get that which you thought you wanted. G-d says to him “don’t hit the stone” because the flowing of the stone, which is the explanations of the Torah, cannot come by force. Not even from Moshe Rabbeinu who was holy force. It has to come from davening, from rachamim, from compassion. Reb Nachman says that when Moshe Rabbeinu hit the stone twice, he was making two mistakes, which had to with force. He said you got to give it to me because I deserve it. But even Moshe Rabbeinu can’t get it by force. The second thing is that when you do something by force it means you want it right now. You can ask G-d for anything, but while you ask you have to say to G-d “whenever the time is right – give it to me.” So therefore Reb Nachman says don’t force G-d, just ask. G-d says to Moshe “Ya'an Lo He'emantem Bi L’Hakdisheyni,” why didn’t you make me holy? So Reb Nachman says that 'holy' means if I’m only asking for a gift. Therefore Moshe Rabbeinu didn’t go to Eretz Yisrael because Eretz Yisrael is mamesh called 'holy'. I’ll tell you something very deep. When I’m asking you something on such a deep compassionate level without any force, you give it to me right away. But if you tell me “you got to do it for me right away” than you are already taking it back a little.

Featured Audio/Videos:

Rabbi Shlomo Carlebach Are You Ready To Go Into Mud on Chukat

In this video, Reb Shlomo talks about sometimes you need to get dirty to save somebody – how the pure becomes impure by saving by who somebody who is not pure.

The mitzvot can be categorized in a variety of ways. One way is to distinguish between 'chukim' and 'mishpatim'. 'Mishpatim' are mitzvot that we can grasp or understood intellectually, e.g. don’t steal, don't go tale-bearing, etc. 'Chukim', on the other hand, are mitzvot that are partially understood, but only partially. In the case of the Red Heifer, we cannot understand the mitzvah at all, and therefore it is distinguished by the phrase, "zot ChuKaT Hatorah",

Message for Today - We live in a world where things are not rational and not understood with many contradictions. All the machlokes in the world starts to take place when there is a lack of clarity, when there is no one to ‘meva’er’ the Torah. So here Reb Nachman says that all the people who explain the Torah are called Morim (Teachers). Morim comes from the word 'Miriam', because Miriam was the one who had the well. Therefore, if you want to explain the Torah, your words have to be on the level of fire; the words have to be 'K’gachalei Eish', like a coal of fire.

You can drink all the cool, refreshing water you want, but at some point, you have to accept the fact that to face the divine means to embrace fire. Sooner or later, in one's relationship with G‑d, the study of Torah must move from academic detachment to personal exhilaration and passion. And this excitement is only to be found by studying the Torah's inner dimensions, its spiritual truths and esoteric secrets.

And this happens with the opening of the high heart, the lev ha’elyon.

What is lev ha’eelyon (Higher heart) ? Reb Nachman says there is something called a lev ha’elyon and lev hatachton. In my heart itself there are two compartments - a lower heart and a higher heart.

‘hadibur Nimshach Milev Ha'elyon’. The lower heart has to do with learning, the high heart is all about crying and davening. Why is it when someone pours out their hearts they are moved? Which heart of them is moved? The high heart. Words which come from the high heart are always hot like fiery coals. When you talk with your low heart the words you speak are cold, when you talk with your high heart - your words are fire.

So Reb Nachman says that when you teach Torah, it has to be on the level of compassion. Not on the level of love or on the level of strength, but it has to be on the level of compassion. Loving or strength, which are the attributes of chesed or gevurah, can still be with my low heart. Compassion comes from my high heart. To teach with love is a very high level, but compassion is giving on the high heart level.

Reb Nachman says that before you learn you have to pour out your heart in order to open the high heart. After this happens, G-d opens the high heart and your words become hot like coals. Something happens to you; you open your inside ‘well’ and then your words start to flow like water from a well. The words themselves become infinite words, which are mamesh flowing.

Question to ponder – Just like we plan before we do something, Do we pray before we do something important?

So what happens in our parsha? Right before Moshe Rabbeinu hits the stone he says ‘Shim'u Na Hamorim’, literally saying 'listen up rebels'. What did he mean?

From here we see that Moshe made the mistake in the way of teaching. Moshe Rabbeinu thought you can teach by force. G-d told him “no, you can’t teach by force. You have to teach by the level of compassion.”

We know that the water we received in the desert was in the merit of Miriam, but Miriam was not just giving the water, she was giving the well, the Be’er of the Torah, the explanation of the Torah. You can only really explain Torah when every word of the Torah is deep in my heart like the well, it has to come from a well, from the deepest depths of me. It is only then that I understand the Torah, and only then I can expand the words. But if G-d forbid the well stops then the words become cold, and then when the words become cold - fighting begins.

Now, I want to share the deepest depths. How much can we pour out our hearts to another person? I can tell you everything which happened to me all night long, but how much can I tell you the deepest of my own heart? It’s very hard. But imagine I’m able to pour out my heart in front of all of Israel…

In order to make the stone give water, can you imagine how much I have to pour out my heart and beg the stone to listen so that even a stone should be moved? Gevalt is that deep. In order to move a stone, you have to pour out your heart in the deepest way. The question is, are you that close to Am Yisrael that you can do it in front of all of Israel? What was G-d really telling Moshe when he says ‘Vedibartem El Hasela Le'einehem’? Can you pour out your heart like that to all of Israel? Are you that close to all of them?

Reb Shlomo Speaking: I want to say a gevalt Torah. On Rosh Hashonna we are pouring out our heart before the whole world, Meloch Al Kol Ha’olam Kulo. On Yom Kippur we pour out our heart before every Jew in the world. Succos, I like to sit there with my whole family and pour out my heart with my whole family. Then Simchas Torah. But what I want to say is if Moshe Rabbeinu would have poured out his heart he would have brought so much love among the Yidden, Mashiach would have come; he would have gone to Eretz Yisrael. See, the truth is the time wasn’t right for Mashiach yet. So, what I want to say is Moshe doesn’t go into Eretz Yisrael because the time isn’t there yet, but if he would have spoken to the stone he would have brought Mashiach.

Ok, lets go back … I want to go one step deeper, you know. There is one thing: pouring out your heart before somebody else; but then the deepest, deepest, deepest depths is to pour out your heart before your own self.

As related by Rabbi Shlomo Katz -

Reb Shlomo talking in depth – Parshat Chukat

In this talk – he talks about the fixing of our eyes, Tzizit , the famous story about General Joe

Inspirational Video of the Week, Reb Shlomo giving a concert with deep stories & Torah’s at Temple Chai, Phoenix, Arizona

In honor of Miriam הנביאה and all our holy midwives

Parshas Chukas - Miriam's Well

The rock-fountain, known as "Be'eir Miriam"- Miriam's Fountain had left the people after she passed away. The people had rebelled against Moshe and Aharon because there was no water and they felt like they were going to die from thirst.

This week we studied a little bit from the holy Piaseczner Rebbe’s teachings that he taught in the Warsaw Ghetto,. This lesson was given over in the year 1942, just a few months before the Rebbe was murdered in Treblinka; in fact it seems that this is the third last written teaching of his, in our possession. It is almost totally unimaginable to me, how a holy Rebbe in the midst of the darkest and deepest טומאה – ‘tumah’ [spiritual block], the tumah of hatred and death, still managed to write these words of ‘Holy Fire’. Please allow me to share a few gleanings from this lesson- I hope that they are true to the Rebbe’s teaching.

Parshas Chukkas is really all about life. It’s about overcoming death through constant yearning for eternity. It’s about renewal and birthing new generations that will continue to yearn for the Eternal One. Generations of children who will continue to learn the holy Aleph-Bet, the holy letters of Torah, holy children who will continue to do mitzvot with joy, renewing life and faith, birthing and creatively creating new vessels to reflect more and more of Hashem’s light. Human creativity is Hashem’s divine gift with which we are blessed to reveal Hashem’s light. Let’s hope that we will never stunt our children’s creative talents and vitality.

We seek eternity, though we know that we brought death into the world and our days are numbered. We miraculously yearn for it because we are the children of the Eternal One. As His children, we are blessed to sense and seek eternity. We want to be eternal in a beautiful world that radiates Hashem’s light. But in the midst of death, in a world of darkness our vision gets impaired by the anti-life __’tumah’__, and we remain deeply challenged to perceive light, life, renewal and true creativity and love. How do we get beyond the inevitability of death-tumah? After being with death, after feeling that something has died within, how is it possible to continue, how do you achieve renewal?

This is the mystery and the promise of the Red Heifer service. We don’t understand it- it makes no logical sense at all, it is the archetype of all ‘chukkim’ – of Divine decrees, that we are commanded to do just because Hashem commanded us to do them, without entertaining any questions or doubts.

The Parah Adumah service brings you back to life, back to tahara - even one who has been deeply hurt and lives in darkness, was touched by death, returns to be alive, ready like a child to fully engage with Hashem in every moment of life. Even in the Holocaust and after, there were holy children and tzadikkim who retained their yearning for eternal connection with the Eternal One.

Children can renew their friendships with Hashem and people a lot easier than adults can. Their rational minds have not yet been corrupted to interfere with their natural joy, with their natural love for Hashem and others. We are raised to grow up and mature, as we should. But the terrible mistake is that we are taught to think that we have to destroy the child within, to be mature. Heaven protect us. Yes, we must grow up and mature and the holy child must always be there within to protect us from the stupidities of adulthood. Unfortunately, death does make us tamei. Precisely because we connect with it purely beyond reason, the Parah Adumah mitzvah, affords us the ability to be tahor again.

It was in Miriam’s merit that the miraculous fountain of living waters accompanied us throughout our years in the wilderness. Miriam was the צדקתthe righteous one who dug deep down within until she reached the deepest points of yearning for closeness with Hashem; she found the deepest groundwaters that come forth to one who yearns so deeply and sincerely. While she was alive amongst us, she inspired us to yearn together with her. Drinking from Miriam’s holy fountain of living waters, we were able to drink the holy words of Torah which our faithful shepherd Moshe Rabbeinu brought us from Heaven and receive them deeply within.

When Miriam died, we were suddenly without the fountain. Without her inspiration, we momentarily forgot how much it depends on our true yearning and we rebelled instead. When the tzaddik leaves us, without their direct encouragement, we need to be stronger than ever to live by their wisdom. We fell into the tumah of feeling abandoned the tumah of victimhood, and could not hear the holy words of faith. For this reason Hashem’s ‘faithful shepherd’, Moshe Rabbeinu, was so to speak led into transgression and “hit” the rock. The tzaddik had to descend to the people to help them reestablish their connection with Hashem, from the place they were in.

Similarly, the Piaseczner Rebbe in the Warsaw Ghetto, did not seclude himself with the Shechina, away from his brothers and sisters. He stayed with everyone as long as he possibly could. He gave voice to their anguish and cries, even their complaints towards heaven. And he also gave voice to the cries and anguish of the Shechina, and taught us Miriam’s great lesson- even when you are left without inspiration, go deeper within and sincerely yearn for inspiration; yearn for the deepest fountains of living waters, yearn for the deepest depths of Torah, beyond reason. There you will be cleansed of the tumah of death, you will find your renewal and creatively fashion new vessels, new Torah insights that will reflect Hashem’s deep light that will dispel the darkness of hatred and death, and will, hopefully very soon, bring us the ultimate redemption with the arrival of Moshiach – Yearn for Moshiach Now! Amen.

The Mei Hashiloach says that at each moment that we bring back Hashem’s light, we realize that all the pain we feel now is not eternal. Furthermore, in the end of days we will realize that our souls were never really damaged by all the suffering and pain they experienced. For now, we have to accept this with perfect faith; eventually we will actually see that this is the truth. May it be very soon.

Have a wonderful Shabbos Kodesh לחיים טובים ולשלום b'ahavah ubivracha Sholom

Parshat Chukat: Teachings From Previous Years

Unity and True Love

Zot Chukkat HaTorah- RELATIONSHIPS

Doing Mitzvot Joyously

In Honor of the Rebbe's Yahrtzeit זי"ע

The Lubavitcher Rebbe, Rebbe Menachem Mendel זצ"ל passed away on the 3rd of Tammuz, 5754 (1994)

Reb Shlomo's Eulogy of The Rebbe

5775 A few days ago I shared with you a few words from Reb Shlomo’s eulogy of the Lubavitcher Rebbe. Today i would like to take a close look into these words as they very much relate to our parsha, and to the months of Tammuz and Av- the months in which we must do all we can to merit the coming of Moshiach and the rebuilding of the Beis Hamikdash. Let’s try to study these words of our holy Rebbe in depth.

“There is no Jew in the world who, when he met the Rebbe, would say, "You know, it's (only) the first time i met him, and I’m (I feel like) a stranger." There was no distance between the Rebbe and every yid in the world. Any yid who came before the Rebbe knew, 'the Rebbe knows me from this lifetime and from the previous lifetime. The Rebbe mammash knows me forever. כי מעולם ועד עולם אתה א-ל - from world unto world - it is indeed true that - You are the Almighty G-d.” (from the closing blessing of Hallel) !”

With these words Reb Shlomo zt”l gives us a very special understanding of the essence of a tzaddik and also how faith in Hashem’s omnipresence is to be manifested. “There was no distance between the Rebbe and every yid in the world.” The true tzaddik is close to every yid. He sees deeply into everyone’s soul, he recognizes your neshama because he is so deeply bound to Hashem. Just like Hashem is close to every one of us the true tzaddik is close to every yid in the world.

In the holy Zohar, Moshe Rabbeinu is called ' רעיא מהמנא ' - “Faithful Shepherd” – “this means two things, as the Lubavitcher Rebbe explains in the ma’amar V’attah Tezave (5741). a) Moshe is the faithful shepherd of Israel, and b) Moshe feeds and sustains Israel in the matter of faith- he is a Shepherd of Faith.”

The very few souls of the truly righteous that accompany us in each generation are the רועי ישרא-ל ‘the shepherds of Israel’; offshoots of Moshe Rabbeinu who continue to nourish us with faith. The true tzaddikim, our ‘faithful shepherds’ and ‘shepherds of faith’ are connected and bound both with Hashem and with every one of us. And so when we meet a true tzaddik or tzaddekes, we ‘naturally’ feel connected and close; our ‘divine souls’ naturally arise to greet the tzaddik who sees their essence. Our faith is awakened and we ‘remember’ that we really are and always have been connected with Hashem. We may have thought that we were so far away, that we were no longer connected, that our souls are merely a memory, and suddenly in meeting the tzaddik we discover that there is still something within me that responds to truth and holiness.

And so Reb Shlomo illuminated the awesome holiness and greatness of the Rebbe, in saying “There was no distance between the Rebbe and every yid in the world.”

Then Reb Shlomo continues and says that in our encounters with the true tzaddikim we realize that we were always known to them in this lifetime. Our faith in Hashem aroused; if the tzaddik is so close and knows me so well, then surely Hashem is close and knows me most deeply. If the tzaddik can descend from such a high place and relate with me where I am at, then it must be that I can ascend on this pathway. Like Moshe Rabbeinu who climbed the mountain to find a little sheep that was lost and carried it back to the flock on his shoulders, the true tzaddik is there to help us.

Then Reb Shlomo cited the verse from the closing blessing of Hallel: כי אתה א-ל [for from world unto world, You are the Almighty G-d]. When the tzaddik recognizes us and is close with us, we realize that מעולם ועד עולם even in the most concealed worlds, even in my darkest of places where I was ‘convinced’ that He was not with me, Hashem really is there with me.

In closing Reb Shlomo said: "You know what's so heartbreaking about the Rebbe leaving the world? That we know that there was never a Rebbe like this before and there will never be a Rebbe like this again.”

Once someone asked Reb Shlomo zt”l what will we do without tzaddikim, without Rebbes whom we can go to? Reb Shlomo said that our generation has the ‘avodah’ – the holy task of our generation is to be best friends. It is up to every one of us who had the good fortune to encounter the tzaddikim either in person or through their teachings and stories, to be close to one another, to be true brothers and sisters, to be best friends. Amen.

Gutt morgen- Good Morning

In honour of the Lubavitcher Rebbe's 23rd yahrtzeit, I’d like to share a little known story about this great Tzaddik.

One of my relatives, a very special learned and kind man, Reb Avrum z"l, was a Holocaust survivor who lived in the Crown Heights neighbourhood of New York after the war. Most of the Polish Chassidic Rebbes and their communities had been wiped out, 'Rachmanah litzlan'. Before the war Reb Avrum z"l had been a chassid of the Alexanderer Rebbe zt"l; hardly any of their group survived the war. Every morning at 6:00 AM as he walked to shul along Eastern Parkway to his morning prayers he would meet the Rebbe as he was on his way to ‘770’ [Eastern Pkwy]. Each morning they greeted each other, but the Rebbe always managed to greet him first.

This really bothered my cousin, for he really wanted to fulfill the mitzvah of honouring a Tzaddik and Torah scholar; at the very least he should be the first to greet the Rebbe. So he decided that since the Rebbe usually greeted him from a distance of about ten feet, tomorrow he would say hello to Rebbe from a distance of thirty feet.

The next morning as he saw the Rebbe approaching from the other end of the block he began to visually calculate at what point they would be 30 feet apart. Just as he was about to greet the Rebbe, the Rebbe was already waving to him and smilingly said good morning to him. "Tomorrow I’ll say hello from a distance of 50 feet!" he thought. But the same thing happened the next morning at a distance of 50 feet, and the following morning it was the same at a distance of a hundred feet. "Tomorrow i'll say Hello as soon as he turns the corner." Sure enough the Rebbe greeted him the next morning just as soon as he turned the corner. Finally my cousin realized that no matter how much he would try, the Rebbe was always conscious of him first, and would always greet him first.

The holy Lubavitcher Rebbe, of blessed memory, was mammash conscious and caring of every Jewish person; his devotion was total and really taught us that we always have to do more and more until the great day of the complete Redemption, let it be quickly in our days, Amen.

Unity and True Love

In our daily Reb Shlomo Chassidut classes we learned that Rebbe Nachman says, that every yid possesses a very precious good point. Every one has a unique connection with Hashem, and we each need to discover it. But not only you and I are unique, every one is. From the Alter Rebbe we learned that in serving Hashem, in Torah and tefillah and doing mitzvot, we must connect ourselves to ‘Knesset Yisrael” – the community of souls of Israel; the root place where all the souls of Israel are a true unity. Furthermore, the Rabbis taught “All the souls of Israel are intertwined”; this means that no one can be complete if they reject another soul with hatred, G-d forbid, for it is like cutting off a part of your self.

We learn in this week's parsha that when Aharon Hakohen passed away, “the entire house of Israel” mourned over him. Rashi explains that everyone cried because he was always making peace between husband and wife, between friends who had gotten into an argument. The 'clouds of glory' that accompanied us on our journeys in the wilderness of Sinai, were with us in the merit of the great love that prevailed in the community. Aharon's great love for everyone inspired us to love one another.


Zot Chukkat HaTorah- RELATIONSHIPS


The commentators ask why does it say "zot chukkat haTorah"--this is the decree of the Torah--when it seemingly would have been more appropriate to say "zot chukkat haparah"- this is the law concerning the Red Heifer?

In the sefer Ohr Gedalyahu, Reb Gedalyah Shore zt"l, explains: Each of the 613 mitzvot of the Torah is unique and has its own 'essence'. At the same time, the essential point of each mitzvah is also present in all the other 612 mitzvot.

The essence of the 'mitzvah of Parah Adumah- the red heifer' is that this mitzvah is a decree from Hashem and we, who in fact do not understand it, do it only because Hashem told us to do it. The underlying essence of this mitzvah is a 'chok' - a Divine 'decree', that is present in every other mitzvah as well, in that we are to serve Hashem beyond our understanding- 'do the mitzvah' just because He decreed thus.

We must not limit Hashem to our concepts of Him and to our definitions. Once during a lesson, a young man stopped Reb Shlomo in the middle and said, "Excuse me Rabbi, but I don't believe in G-d." Reb Shlomo replied, "that's okay, the G-d you don't believe in, I also don't believe in."

These essential concepts are present in each mitzvah. Even in the ones that we do understand, there is at least one point that we do not understand, and which can only be fulfilled by 'accepting the yoke of the Kigdom of Heaven'.

This is why it says "zot chukkat haTorah" - this is the decree for the entire Torah- just like the mitzvah of the Red Heifer commands us to go beyond ourselves, so too, does every mitzvah. Do the mitzvah just because Hashem commanded you to, and go beyond yourself'!

Doing Mitzvot Joyously

This week's parsha is called "ChuKat", [which is the word "Chok" in the construct state.]

"Hashem spoke to Moshe and Aharon saying: This is the "ChuKaT Hatorah", the decree of the Torah which Hashem commanded, saying; Speak to the children of Israel, that they shall take unto you a completely Red Heifer, in which there is no blemish, upon which there was never placed a yoke." (Bamidbar 19:1-2)

The mitzvot can be categorized in a variety of ways. One way is to distinguish between 'chukim' and 'mishpatim'. 'Mishpatim' are mitzvot that we can grasp or understood intellectually, e.g. don’t steal, don't go tale-bearing, etc. 'Chukim', on the other hand, are mitzvot that are partially understood, but only partially. In the case of the Red Heifer, we cannot understand the mitzvah at all, and therefore it is distinguished by the phrase, "zot ChuKaT Hatorah", this is THE decree of the Torah. This mitzvah is the cardinal example of a 'chok', even King Solomon, the wisest of all people, admitted that the logic of this mitzvah eluded him.

Why do we 'rational' creatures follow and keep the 'chukim' mitzvot? Is it not irrational to do so? We do them only because Hashem decreed these mitzvot upon us. Rashi explains: Satan and the nations of the world demand of Israel; "What is [the meaning of] this mitzvah? What reason does it possess?" Therefore the Torah writes that this mitzvah is a 'chukah', it is a decree from Me! You have no right to question it!

If you feel intellectually offended, don’t. The 'chukim' Mitzvot probably do have logical bases, but these were not revealed to us. There is nothing intellectually dishonest about doing a mitzvah on the basis of simply trusting Hashem and wanting to do His will. In fact it can be argued that even the 'mishpatim' mitzvot should ultimately be observed, more so because Hashem wants us to follow them, than because we understand them. Maimonides taught that the ultimate of knowledge is to know that you don’t know! Clearly the greater scholar is the one who has unanswered questions, rather than the one who thinks that he knows and understands it all.

The Rebbe explains that the Satan knows that he cannot dissuade us from keeping the 'chukim' mitzvot, just because they cannot be explained logically; nor can he dissuade us from observing even those that completely defy our logic. We are not [entirely] dependant on logical explanations for doing a mitzvah. A mitzvah is a 'connector' between man and Hashem, and we want to be connected to Him, even if we don't understand exactly how a particular connector works. Nevertheless, the Satan [spiritual blocker] does try to block us from performing these mitzvot with joy. He tries to get us to the level where we do these mitzvot out of resignation [since I believe that G-d knows what he is doing, I'll do the 'chok' mitzvah even though I don't understand why!] All that the Satan wants is that we should have doubts about the mitzvah. By implanting doubts within us he succeeds in robbing us of our joy in the performance of the mitzvah, and he is satisfied with that. Therefore, Rashi explains, that it is for this reason that Torah calls this mitzvah of the Red Heifer, "ChuKaT Hatorah", this is THE ULTIMATE 'chukah' mitzvah of the Torah! You may not doubt it, you cannot fulfill it properly if you have doubts; for if you do entertain doubts, the Satan will have robbed you of serving Hashem with joy and devotion.

The Sfas Emmes teaches: "Zot chukkat haTorah" [Bamidbar 19:2] The verse 'hangs' tahara-ritual purity on the Torah which is 'eitz hachayim' – the Tree of Life. (Tahara is brought about through Torah.) It is from the Tree of Life that Taharah emanates- the opposite of the Tree of Knowledge, from which emanated DEATH, which is the 'father of fathers' of tummah – ritual impurity. And it is through the Torah that the Children of Yisrael can be cleansed of tummah.

This is the aspect of "My G-d, the soul which You placed in me, it is tehorah– pure." The meaning of tehora –pure, is that it does not acquire/accept any tummah, for it is written "And He breathed into his nostrils a breath/spirit of LIFE soul." [Bereishis 2:7]

The soul of the Jewish person is the aspect of Torah- the word of Hashem. And every neshamah possesses a part of the Torah, either in a letter, or a point – and this is the aspect of the nishmat chaim – the soul of life that is within him; and it does not acquire/accept any tummah.

This is as the Rabbis-may their memory bring blessing, wrote, "Thus is My word like fire," [Yirmiyahu 23:29] – Just like fire does not accept/acquire tummah, so too the words of the Torah do not accept/acquire tummah.

This is [as the Rabbinical teaching on the verse] "Who can bring a clean thing out of an unclean," [Job 14:14]- the Rabbis interpreted it as referring to the drop of semen, which is tamei – and man is created from it, and [yet] man is tahor at birth!!! This is because as the neshamah comes to the drop of semen, it receives 'life-energy' and thereby it goes out from its state of tummah and enters into tahara.

So too it is forever, one who occupies himself in [the study of] Torah merits to [receive a] soul and to [attain] tahara.

And our Chachamim [wise scholars] z"l also said that "there isn't a single letter in the Torah that does not possess [the power of] tchiat hameitim- revival of the dead, but it's just that we don't know how to learn it [to access it].

Have a wonderful Shabbos !! b'ahavh ubivracha Sholom