“And the anger of the LORD was kindled against Moses, and He said: 'Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart… And the L-RD said to Aaron: 'Go into the wilderness to meet Moses.' And he went, and met him in the mountain of God, and kissed him.” (Exodus 4:14,27)
“Rabbi Yitzchak Bar Merion explains the message of this verse is that one should perform mitzvoth with a gladdened heart. Has Reuben known that the Torah would write “And Reuben heard and saved [Joseph] from their hands,” he would have lifted him up on his shoulders to bring him back to Jacob. Had Aaron known that the Torah would write “behold, he cometh forth to meet thee” he would have brought along an entire musical ensemble to welcome Moses. Had Boaz been aware that the Torah would write “And Boaz said unto [Ruth] at meal-time: 'Come hither, and eat of the bread, and dip thy morsel in the vinegar,” he would have served her the choicest meats. Rabbi Cohen and Rabbi Yehoshua D’Sakin quoted Rabbi Levi that in Biblical times, when a person would perform a mitzvah the prophet would inscribe the mitzvah, nowadays Elijah records it and Messiah stamps the inscription.” (Midrash Ruth 5:6)
The aforementioned Midrash is widely quoted, but is quite obfuscating. On one hand the imparted message is that Aaron was delinquent and would have done much more for Moses had he been aware of the intense media coverage. On the other hand the beginning of the Midrash uses Aaron as a paradigm for performing mitzvos with happiness, proving that Aaron obviously performed the mitzvah to the highest degree possible. How do we make sense of this Midrash?
Rabbi Yosef Shalom Elyashiv in his commentary “Divrei Aggada” explains that Moses was hesitant in accepting the position of leadership so as not to offend his older brother Aaron. Aaron however wasn’t put off in the least. Had Aaron felt that Moses would ever consider his feelings, he would have given Moses a red-carpet welcome in order to dispel any thoughts of jealousy that Moses felt Aaron might be harboring. The reason why Aarondid not roll out the red-carpet is because he never imagined that Moses would suspect that Aaron would mind his appointment. Therefore his happiness was only displayed in his heart. The Midrash is singing the praises of Aaron's noble intentions.
This theme follows for Reuben as well. Reuben knew that people suspected him of harboring resentment against Joseph, for Joseph replaced him as firstborn. Had Reuben’s intention to save Joseph been a public relations ploy to quiet the rumors, he would have made a major scene out of his heroism. The Torah therefore relates that Reuben’s true goal was to bring Joseph back alive to Jacob, and not to perform media spin.
Boaz as well was not seeking to win the Good Samaritan award. He only desired to fulfill the commandment of loving the proselyte. Therefore he didn't serve food for the press, rather he served her what she needed for satiation.
The conclusion of the Midrash, “in Biblical times, when a person would perform a mitzvah the prophet would inscribe the mitzvah,” is informing us that once upon a time the incentive to perform mitzvoth was due to the honor granted by the public recording of the deed. Today however, our mitzvoth are recorded with no fanfare so the PR incentive is no longer applicable. However the prophet Ezekiel (44:15-16) promises us that altruistic performance of mitzvoth carries with it a much greater reward than a mitzvah done amidst public fanfare. G-d is aware of our actions and intentions, so that’s the bottom line. Public recognition of our actions is an inborn desire, but our mission is to outgrow that natural urge. It’s not a simple endeavor, but the reward is eternal.
May we all learn from the model set forth by our ancestors to perform mitzvoth with true happiness and altruistic intentions.
Thursday, December 27, 2007
Thursday, December 20, 2007
Parshas Vayechi: The Secret to Jewish Continuity:
“Joseph was told that his father was sick. [Joseph went to his father,] taking his two sons, Manasseh and Ephraim, along with him… [Jacob] gave Joseph a blessing. He said, 'The G-d before whom my fathers, Abraham and Isaac, walked, is the G-d who has been my Shepherd from as far back as I can remember until this day, [sending] an angel to deliver me from all evil. May He bless the lads, and let them carry my name, along with the names of my fathers, Abraham and Isaac. May they increase in the land like fish.'… On that day [Jacob] blessed them. He said, '[In time to come] Israel will use you as a blessing. They will say, 'May G-d make you like Ephraim and Manasseh.'” (Genesis 48:1, 15-16, 20)
Every Friday night, in traditional Jewish homes throughout the world a blessing is being concatenated in the direct chain from Jacob. The boys are blessed with the same blessing that Jacob blessed his two grandchildren during his final moments on earth. (The girls are blessed to follow in the path of the Matriarchs) "Yisimcha Elokim ki’Efraim vichi’Menashe,” May G-d elevate you to the status of Ephraim and Manasseh.
Why did Jacob determine that all future generations bless their children to follow in the paths of Ephraim and Manasseh? How did these two brothers succeed in becoming the paradigmatic role models for all generations?
The commentators note the distinctiveness that these two brothers displayed. The Netziv (Rabbi Naftali Zvi Yehuda Berlin 1817- 1893) comments that these brothers were unique in that Ephraim was the Scholar, and Manasseh was the communal leader. We in turn bless our children to display both of these characteristics.
Other commentators note that they were the first brothers who actually got along nicely with each other, and that is their merit.
A commonly quoted understanding is that they were both raised in the exile, yet they overcame the negative Egyptian influences and remained true to their faith. Jacob foresaw the Jewish exile so he was blessing all of us to learn from the model of Ephraim and Manasseh, and not from the foreign cultures that will play host to us.
Notwithstanding these explanations, perhaps there is another significance that is being displayed here. Jacob was hinting at the special and unique relationship which he shared specifically with Ephraim and Manasseh, and with none of his own children. That is his grandparent-grandchild relationship. Jacob saw the continuity of himself through his grandchildren Ephraim and Manasseh. Jacob used to study Torah with his grandchildren and the blessing was solidifying the fact that Judaism knoweth not of a generation gap, because Torah is an infinite culture, not bound to timely fads and passing whims. Jacob was putting them two on a pedestal because true Jewish continuity is contingent on the unbroken chain linking us back to Sinai. That is most actualized in the grandparent-grandchild relationship.
This idea is illustrated by a revealing anecdote. Rabbi Yaakov Kaminetsky (1891-1986), one of the most esteemed deans of American Yeshivos, once found himself on a plane with a childhood acquaintance who had become a ranking official in the Histadrut, the overly secular Israel Labor Organization. The acquaintance was quite taken by the stream of grandchildren who punctuated the flight by coming over and asking Rabbi Kaminetsky if there were anything they could do to make him more comfortable. The acquaintance admitted to not being treated with as much solicitude by his own grandchildren, whom, in fact, he saw rather infrequently. Why the difference, he asked?
"Quite simple," Rabbi Kaminetsky responded. "Your children and grandchildren picked up your world view, in which all life evolved by complete chance from primordial chaos. You taught them that they are nothing but glorified apes who have evolutionized out of some primordial mud. Naturally, they look at older things as more primitive, less developed, and wish to distance themselves from them. To them, you are one generation closer to a common ancestry with apes. Mine believe in a moment of Revelation at Sinai, with generations born afterward looking with awe at those who stood there. I represent something positive, a link with the greatness of those who came before me."
There's a saying that grandchildren is G-d’s way of compensation when we get old. (Others say that that it’s the parents way of getting revenge on their children!)
Yet we see that it's so much more than that. Grandchildren are a link in the strong nexus connecting us to Sinai.
Similarly, out of the twelve spies sent to scout out the Holy Land, only two of them remained spiritually pristine. That was Joshua (due to a name change by Moses), and Caleb. Caleb survived by going to Chevron and beseeching Heavenly mercy in the merit of our ancestors buried in the Cave of Machpela. Caleb was grounding and anchoring himself to Abraham and Sarah, Isaac and Rebeccah, and Jacob and Leah. By Caleb's reflecting on his past, he created his present, thereby ensuring his future. Throughout his mission in the holy land he realized that success will only be had if he realized that he is building on the foundations of the past. That was Caleb's secret, and that's the message we convey to our children every Friday night
By virtue of the fact that we identify today as Jews, our grandparents and great-grandparents surely had a strong connection to our heritage. Tens of millions of people have some Jewish blood, but only a small percentage of them identify as Jews. Not everybody gets that message. There was a couple going on a cruise, so they dropped off their eight year old son Bob by his traditional grandparents for two weeks. His grandparents taught him the concept of benedictions and fringes, Sabbath and skullcaps. After two weeks his parents came to pick him up. Before he left, he went into his bedroom to say goodbye to his room. Then he hugged his grandparents goodbye. Finally, as he was walking out the door, he put down his suitcases, lifted up his hand, kissed the mezuzah, and said “Goodbye G-d!”
When an archer shoots an arrow, first there is recoil, a pull back. In order to shoot onwards, we first must pull back. In order to march on, we must refer to our past! This notion is not a new one. It was prophesied 3000 years ago by the prophet Malachi (3:23-24). In his poetic words he foresaw "V'heishiv leiv avos al banim v'lev vanim al avoisum" , And G-d shall return the heart of parents to their children and the heart of children to their parents. May G-d elevate us all to the status of Ephraim and Manasseh, and may we all merit to witness the fulfillment of that prophesy speedily in our times. Amen.
POINTS FOR DISCUSSION:
What are your Jewish memories of your grandparents or great-grandparents?
What can we do to perpetuate our grandparents’ memories?
Every Friday night, in traditional Jewish homes throughout the world a blessing is being concatenated in the direct chain from Jacob. The boys are blessed with the same blessing that Jacob blessed his two grandchildren during his final moments on earth. (The girls are blessed to follow in the path of the Matriarchs) "Yisimcha Elokim ki’Efraim vichi’Menashe,” May G-d elevate you to the status of Ephraim and Manasseh.
Why did Jacob determine that all future generations bless their children to follow in the paths of Ephraim and Manasseh? How did these two brothers succeed in becoming the paradigmatic role models for all generations?
The commentators note the distinctiveness that these two brothers displayed. The Netziv (Rabbi Naftali Zvi Yehuda Berlin 1817- 1893) comments that these brothers were unique in that Ephraim was the Scholar, and Manasseh was the communal leader. We in turn bless our children to display both of these characteristics.
Other commentators note that they were the first brothers who actually got along nicely with each other, and that is their merit.
A commonly quoted understanding is that they were both raised in the exile, yet they overcame the negative Egyptian influences and remained true to their faith. Jacob foresaw the Jewish exile so he was blessing all of us to learn from the model of Ephraim and Manasseh, and not from the foreign cultures that will play host to us.
Notwithstanding these explanations, perhaps there is another significance that is being displayed here. Jacob was hinting at the special and unique relationship which he shared specifically with Ephraim and Manasseh, and with none of his own children. That is his grandparent-grandchild relationship. Jacob saw the continuity of himself through his grandchildren Ephraim and Manasseh. Jacob used to study Torah with his grandchildren and the blessing was solidifying the fact that Judaism knoweth not of a generation gap, because Torah is an infinite culture, not bound to timely fads and passing whims. Jacob was putting them two on a pedestal because true Jewish continuity is contingent on the unbroken chain linking us back to Sinai. That is most actualized in the grandparent-grandchild relationship.
This idea is illustrated by a revealing anecdote. Rabbi Yaakov Kaminetsky (1891-1986), one of the most esteemed deans of American Yeshivos, once found himself on a plane with a childhood acquaintance who had become a ranking official in the Histadrut, the overly secular Israel Labor Organization. The acquaintance was quite taken by the stream of grandchildren who punctuated the flight by coming over and asking Rabbi Kaminetsky if there were anything they could do to make him more comfortable. The acquaintance admitted to not being treated with as much solicitude by his own grandchildren, whom, in fact, he saw rather infrequently. Why the difference, he asked?
"Quite simple," Rabbi Kaminetsky responded. "Your children and grandchildren picked up your world view, in which all life evolved by complete chance from primordial chaos. You taught them that they are nothing but glorified apes who have evolutionized out of some primordial mud. Naturally, they look at older things as more primitive, less developed, and wish to distance themselves from them. To them, you are one generation closer to a common ancestry with apes. Mine believe in a moment of Revelation at Sinai, with generations born afterward looking with awe at those who stood there. I represent something positive, a link with the greatness of those who came before me."
There's a saying that grandchildren is G-d’s way of compensation when we get old. (Others say that that it’s the parents way of getting revenge on their children!)
Yet we see that it's so much more than that. Grandchildren are a link in the strong nexus connecting us to Sinai.
Similarly, out of the twelve spies sent to scout out the Holy Land, only two of them remained spiritually pristine. That was Joshua (due to a name change by Moses), and Caleb. Caleb survived by going to Chevron and beseeching Heavenly mercy in the merit of our ancestors buried in the Cave of Machpela. Caleb was grounding and anchoring himself to Abraham and Sarah, Isaac and Rebeccah, and Jacob and Leah. By Caleb's reflecting on his past, he created his present, thereby ensuring his future. Throughout his mission in the holy land he realized that success will only be had if he realized that he is building on the foundations of the past. That was Caleb's secret, and that's the message we convey to our children every Friday night
By virtue of the fact that we identify today as Jews, our grandparents and great-grandparents surely had a strong connection to our heritage. Tens of millions of people have some Jewish blood, but only a small percentage of them identify as Jews. Not everybody gets that message. There was a couple going on a cruise, so they dropped off their eight year old son Bob by his traditional grandparents for two weeks. His grandparents taught him the concept of benedictions and fringes, Sabbath and skullcaps. After two weeks his parents came to pick him up. Before he left, he went into his bedroom to say goodbye to his room. Then he hugged his grandparents goodbye. Finally, as he was walking out the door, he put down his suitcases, lifted up his hand, kissed the mezuzah, and said “Goodbye G-d!”
When an archer shoots an arrow, first there is recoil, a pull back. In order to shoot onwards, we first must pull back. In order to march on, we must refer to our past! This notion is not a new one. It was prophesied 3000 years ago by the prophet Malachi (3:23-24). In his poetic words he foresaw "V'heishiv leiv avos al banim v'lev vanim al avoisum" , And G-d shall return the heart of parents to their children and the heart of children to their parents. May G-d elevate us all to the status of Ephraim and Manasseh, and may we all merit to witness the fulfillment of that prophesy speedily in our times. Amen.
POINTS FOR DISCUSSION:
What are your Jewish memories of your grandparents or great-grandparents?
What can we do to perpetuate our grandparents’ memories?
Thursday, December 13, 2007
Parshas Vayigash: Parenting for the Twenty-First Century
“And they told him, saying, “Joseph is still alive, and that he is ruler over all the Land of Egypt; but his heart rejected it, for he could not believe them. However when they related to him all the words that Joseph had spoken to them, and he saw the wagons (attached to the calves) that Joseph had sent to transport him, then the spirit of their father Jacob was revived” (Genesis 45:26-27)
“The proof that Joseph gave his brothers to relate to Jacob as proof of his existence was the last Torah subject which they had studied together. That subject was “egla arufa” (the calf killed as part of the atonement ceremony for a stranger found dead in an area between two cities). Only after Jacob heard that Joseph recalled his Torah studies and he saw the calves which Joseph had sent as proof, was his heart revived.” (Midrash Rabbah ibid)
After twenty-two years of mourning for Joseph, the glimmer of hope that Jacob always retained to somehow find his missing son was on the verge of becoming true. Yet Jacob rejected the possibility of his Joseph’s reemergence. It was only after hearing about Joseph’s sign of the last Torah portion which they studied together was Jacob fully convinced. What was so significant about the portion of egla arufa that succeeded in convincing Jacob about Joseph’s existence?
During World War I when the Germans captured the city of Breinsk, they asked Rabbi Shimon Shkop to appoint respected community members to the important position of distributing basic staples to the people. After the Rabbi appointed various members to their new positions of authority he delivered a speech beginning with the same question just posed about Jacob’s reticence to believe Joseph’s existence, and the reason why Joseph sent the calves? He explained that had the brothers merely mentioned that Joseph was alive, Jacob would have had no trouble in believing them. However, because they also threw in a little tidbit of information that he had risen to the position of viceroy in Egypt, Jacob became very frightened. Surely Joseph was physically alive, but what is physical existence worth if he has forsaken the path of G-dliness which he was raised with. (Berachos 18) If he had risen to such a high political position, surely he was no longer connected to his path of Torah. Therefore Joseph sent the calves as proof that he remained righteous. As a part of the egla arufa ceremony the city elders proclaim their innocence and faithfulness to the Torah statutes, so too Joseph was declaring his continued commitment to Torah and its mitzvoth. Rabbi Shkop concluded that being in a position of authority behooves one to conduct a reckoning of commitment and faithfulness to Torah.
Jacob was of the belief that a Joseph bereft of Torah was no source of solace. The question we must ask ourselves is how indeed did Joseph retain his connection to the teachings of his youth, especially in light of the hardships he faced?
The Talmud (Sotah 36b) maintains that Joseph’s spiritual resistance had finally cracked (in the story of Potiphar’s wife’s making advances towards him), and the saving grace which prevented him from sinning was the sudden recollection of his father’s visage. It seems that Joseph was blessed with a very strong chinuch (parental education) in his youth. That foundation remained with him throughout his life enabling him to always remain true to his upbringing. Parenting is a very rigorous process. The Talmud (Sota 42b) relates that a child’s first utterances should be the Shema and the eternal declaration that the Torah is an inheritance for all Jews from Moses (Torah tziva lanu Moshe morasha kehilas Yaakov). That inculcation of nascent Torah values is the insurance policy for a lifetime.
Rabbi Yisrael Yaakov Kanievsky (The Steipler Gaon) would oftentimes relate that one of the most memorable moments from his childhood was a speech that his mother sent him to attend in his youth. Rabbi Samson Raphael Hirch comments that education begins at birth (and in embryo as mentioned in a previous issue) with the parents setting the correct atmosphere for their child.
The greatest example of the power of parenting is illustrated in the following story. During World War Two, countless Jewish parents gave their precious children to Christian neighbors and orphanages in the hope that the latter would provide safe havens for them. The parents expected that they, or their relatives, would take these children back if they survived the war. The few parents who did not perish in the Holocaust, and were able to reclaim their children, often faced another horror. While the parents had summoned the strength to survive the slave labor and death camps, or had hidden out for years, those who took their children were busy teaching them the ways of other religions.
[Additionally,] many Jewish children who were taken in by orphanages, convents and the like, had no parents or close relatives left after the Holocaust. When rabbis or distant relatives finally tracked down many of these children, the priests and nuns who had been their caretakers insisted that no children from Jewish homes were in their institutions. Thus, countless Jewish children were not only stripped of their entire families, they were also stripped of their souls.
In May, 1945, Rabbi Eliezer Silver from the United States and Dayan Grunfeld from England were sent as chaplains to liberate some of the death camps. While there, they were told that many Jewish children had been placed in a monastery in Alsace-Lorraine. The rabbis went there to reclaim them.
When they approached the priest in charge, they asked that the Jewish children be released into the rabbis' care. "I'm sorry," the priest responded, "but there is no way of knowing which children here came from Jewish families. You must have documentation if you wish me to do what you ask."
Of course, the kind of documentation that the priest wanted was unobtainable at the end of the war. The rabbis asked to see the list of names of children who were in the monastery. As the rabbis read the list, they pointed to those that belonged to Jewish children. "I'm sorry," the priest insisted, "but the names that you pointed to could be either Jewish or Gentile. Miller is a German name, and Markovich is a Russian name, and Swersky is a Polish name. You can't prove that these are Jewish children. If you can't prove which children are Jewish, and do it very quickly, you will have to leave."
One of the rabbis had a brilliant idea. "We'd like to come back again this evening when you are putting the children to sleep."
The priest reluctantly agreed.
That evening the rabbis came to the dormitory, where row upon row of little beds were arranged. The children, many of whom had been in the monastery since the war started in 1939, were going to sleep. The rabbis walked through the aisles of beds, calling out, "Shema Yisrael - Hear, Israel, the Lord is our God, the Lord is One!" One by one, children burst into tears and shrieked, "Mommy!" "Maman!" "Momma!" "Mamushka!" in each of their native tongues.
The priest had succeeded in teaching these precious Jewish souls about the Trinity, the New Testament, and the Christian savior. Each child knew how to say Mass. But the priest did not succeed in erasing these children's memories of their Jewish mothers, now murdered - putting them to bed every night with the Shema on their lips.
Joseph couldn’t forsake his past because the main value that was imbibed within him was Torah. Jacob expended tremendous effort into Joseph’s education, and that was the fuel that powered Joseph during his twenty-two years in exile. Joseph serves as the paradigm for us all. Every Friday night we bless our children to follow in the path that Joseph forged for us. May we as well merit the divine inspiration and strength for the successful parenting skills that Jacob and Joseph so deftly demonstrated for us all.
“The proof that Joseph gave his brothers to relate to Jacob as proof of his existence was the last Torah subject which they had studied together. That subject was “egla arufa” (the calf killed as part of the atonement ceremony for a stranger found dead in an area between two cities). Only after Jacob heard that Joseph recalled his Torah studies and he saw the calves which Joseph had sent as proof, was his heart revived.” (Midrash Rabbah ibid)
After twenty-two years of mourning for Joseph, the glimmer of hope that Jacob always retained to somehow find his missing son was on the verge of becoming true. Yet Jacob rejected the possibility of his Joseph’s reemergence. It was only after hearing about Joseph’s sign of the last Torah portion which they studied together was Jacob fully convinced. What was so significant about the portion of egla arufa that succeeded in convincing Jacob about Joseph’s existence?
During World War I when the Germans captured the city of Breinsk, they asked Rabbi Shimon Shkop to appoint respected community members to the important position of distributing basic staples to the people. After the Rabbi appointed various members to their new positions of authority he delivered a speech beginning with the same question just posed about Jacob’s reticence to believe Joseph’s existence, and the reason why Joseph sent the calves? He explained that had the brothers merely mentioned that Joseph was alive, Jacob would have had no trouble in believing them. However, because they also threw in a little tidbit of information that he had risen to the position of viceroy in Egypt, Jacob became very frightened. Surely Joseph was physically alive, but what is physical existence worth if he has forsaken the path of G-dliness which he was raised with. (Berachos 18) If he had risen to such a high political position, surely he was no longer connected to his path of Torah. Therefore Joseph sent the calves as proof that he remained righteous. As a part of the egla arufa ceremony the city elders proclaim their innocence and faithfulness to the Torah statutes, so too Joseph was declaring his continued commitment to Torah and its mitzvoth. Rabbi Shkop concluded that being in a position of authority behooves one to conduct a reckoning of commitment and faithfulness to Torah.
Jacob was of the belief that a Joseph bereft of Torah was no source of solace. The question we must ask ourselves is how indeed did Joseph retain his connection to the teachings of his youth, especially in light of the hardships he faced?
The Talmud (Sotah 36b) maintains that Joseph’s spiritual resistance had finally cracked (in the story of Potiphar’s wife’s making advances towards him), and the saving grace which prevented him from sinning was the sudden recollection of his father’s visage. It seems that Joseph was blessed with a very strong chinuch (parental education) in his youth. That foundation remained with him throughout his life enabling him to always remain true to his upbringing. Parenting is a very rigorous process. The Talmud (Sota 42b) relates that a child’s first utterances should be the Shema and the eternal declaration that the Torah is an inheritance for all Jews from Moses (Torah tziva lanu Moshe morasha kehilas Yaakov). That inculcation of nascent Torah values is the insurance policy for a lifetime.
Rabbi Yisrael Yaakov Kanievsky (The Steipler Gaon) would oftentimes relate that one of the most memorable moments from his childhood was a speech that his mother sent him to attend in his youth. Rabbi Samson Raphael Hirch comments that education begins at birth (and in embryo as mentioned in a previous issue) with the parents setting the correct atmosphere for their child.
The greatest example of the power of parenting is illustrated in the following story. During World War Two, countless Jewish parents gave their precious children to Christian neighbors and orphanages in the hope that the latter would provide safe havens for them. The parents expected that they, or their relatives, would take these children back if they survived the war. The few parents who did not perish in the Holocaust, and were able to reclaim their children, often faced another horror. While the parents had summoned the strength to survive the slave labor and death camps, or had hidden out for years, those who took their children were busy teaching them the ways of other religions.
[Additionally,] many Jewish children who were taken in by orphanages, convents and the like, had no parents or close relatives left after the Holocaust. When rabbis or distant relatives finally tracked down many of these children, the priests and nuns who had been their caretakers insisted that no children from Jewish homes were in their institutions. Thus, countless Jewish children were not only stripped of their entire families, they were also stripped of their souls.
In May, 1945, Rabbi Eliezer Silver from the United States and Dayan Grunfeld from England were sent as chaplains to liberate some of the death camps. While there, they were told that many Jewish children had been placed in a monastery in Alsace-Lorraine. The rabbis went there to reclaim them.
When they approached the priest in charge, they asked that the Jewish children be released into the rabbis' care. "I'm sorry," the priest responded, "but there is no way of knowing which children here came from Jewish families. You must have documentation if you wish me to do what you ask."
Of course, the kind of documentation that the priest wanted was unobtainable at the end of the war. The rabbis asked to see the list of names of children who were in the monastery. As the rabbis read the list, they pointed to those that belonged to Jewish children. "I'm sorry," the priest insisted, "but the names that you pointed to could be either Jewish or Gentile. Miller is a German name, and Markovich is a Russian name, and Swersky is a Polish name. You can't prove that these are Jewish children. If you can't prove which children are Jewish, and do it very quickly, you will have to leave."
One of the rabbis had a brilliant idea. "We'd like to come back again this evening when you are putting the children to sleep."
The priest reluctantly agreed.
That evening the rabbis came to the dormitory, where row upon row of little beds were arranged. The children, many of whom had been in the monastery since the war started in 1939, were going to sleep. The rabbis walked through the aisles of beds, calling out, "Shema Yisrael - Hear, Israel, the Lord is our God, the Lord is One!" One by one, children burst into tears and shrieked, "Mommy!" "Maman!" "Momma!" "Mamushka!" in each of their native tongues.
The priest had succeeded in teaching these precious Jewish souls about the Trinity, the New Testament, and the Christian savior. Each child knew how to say Mass. But the priest did not succeed in erasing these children's memories of their Jewish mothers, now murdered - putting them to bed every night with the Shema on their lips.
Joseph couldn’t forsake his past because the main value that was imbibed within him was Torah. Jacob expended tremendous effort into Joseph’s education, and that was the fuel that powered Joseph during his twenty-two years in exile. Joseph serves as the paradigm for us all. Every Friday night we bless our children to follow in the path that Joseph forged for us. May we as well merit the divine inspiration and strength for the successful parenting skills that Jacob and Joseph so deftly demonstrated for us all.
Thursday, December 6, 2007
Shabbos Chanukah: How to Become a Leader
“The one who brought his offering on the first day was Nachshon son of Aminadab, of the tribe of Judah.” -Numbers 7:12
The Torah reading for Chanukah is taken from Numbers 6:22-8:4, the portion which deals with the dedication of the Tabernacle. The tribal representative chosen to kick off the ceremony was Nachshon the son of Aminadab. Interestingly, although Nachshon was the leader of the tribe of Judah, the verse glaringly omits his honorific, and merely associates him with the tribe. Even more shocking is the inclusion of all the other tribal leaders’ credentials. Why was Nachshon given the coveted slot of initial inauguration, yet his title is not mentioned?
Rabbi Chaim Ibn Attar (1696-1743) in his commentary Ohr Hachaim explains that Nachshon was on such an elevated level, he didn’t need his position of tribal leader to afford him the honor of being first to inaugurate the Tabernacle. How did he achieve this lofty spiritual level? When the Jews arrived at the Red Sea, they turned to Moses for instructions. G-d commanded them to march onwards into the sea. They froze. Only one man took the initiative. That was Nachshon. He led the way and set the example for the rest of the Jews. Had the verse mentioned Nachshon’s title, it would have detracted from his personal achievement. The title did nothing for him, for he achieved his spiritual level on his own accord. He fulfilled the Mishnaic dictum from Ethics of our Fathers 2:6, “In a place where there are no leaders, strive to be a leader.”
The story of Chanukah is yet another example of highly motivated people who believed in a cause, and were willing to do anything in order to achieve that goal. The Maccabees were outnumbered against the Greeks in laughable proportions. There was absolutely no chance of victory. However their dedication to G-d gave them the Divine blessing which brought about their miraculous victory. Although the chances of success were quite limited, they undertook this mission as an obligation to G-d. That attitude afforded them success.
In the book “Hasidic Tales of the Holocaust”, my professor, Dr. Yaffa Eliach relates a stirring and inspiring story which occurred in the midst of the inferno of the Holocaust.
“In Bergen Belsen, on the eve of Chanukah, a selection took place. Early in the morning, three German commandants meticulously dressed in their festive black uniforms and -- in visibly high spirits -- entered the men's barracks. They ordered the men to stand at the foot of their three-tiered bunk beds.
The selection began. No passports were required, no papers were checked, there was no roll call and no head count. One of the three commandants just lifted the index finger in his snow-white glove and pointed in the direction of a pale face, while his mouth pronounced the death sentence with one single word: "Come!"
Like a barrage of machine-gun fire came the German commands: "Komme, komme, komme, komme, komme." The men selected were marched outside. S.S. men with rubber truncheons and iron prods awaited them. They kicked, beat, and tortured the innocent victims. When the tortured body no longer responded, the revolver was used...
The random selection went on inside the barracks and the brutal massacre continued outside of the barracks until sundown. When the Nazi black angels of death departed, they left behind heaps of hundreds of tortured and twisted bodies.
Then Chanukah came to Bergen Belsen. It was time to kindle the Chanukah lights. A jug of oil was not to be found, no candle was in sight, and a Chanukiah (menorah) belonged to the distant past. Instead, a wooden clog, the shoe of one of the inmates, became a Chanukiah; strings pulled from a concentration camp uniform - a wick; and the black camp shoe polish - pure oil.
Not far from the heaps of the bodies, the living skeletons assembled to participate in the kindling of Chanukah lights.
The Rabbi of Bluzhov (Israel Spira) lit the first light and chanted the first two blessings in his pleasant voice, and the festive melody was filled with sorrow and pain. When he was about to recite the third blessing, he stopped, turned his head, and looked around as if he were searching for something.
But immediately, he turned his face back to the quivering small lights and in a strong, reassuring, comforting voice, chanted the third blessing: "Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, preserved us, and enabled us to reach this season."
Among those present at the kindling of the lights was a Mr. Zamietchkowski, one of the leaders of the Warsaw Bund. He was a clever, sincere person with a passion for discussing matters of religion, faith and truth. Even here in camp at Bergen Belsen, his passion for discussion did not abate. He never missed an opportunity to engage in such a conversation.
As soon as the Rabbi of Bluzhov had finished the ceremony of kindling the lights, Zamietchkowski elbowed his way to the rabbi and said, "Spira, you are a clever and honest person. I can understand your need to light Chanukah candles in these wretched times. I can even understand the historical note of the second blessing, 'Who did miracles for our fathers in days of old, at this season.' But the fact that you recited the third blessing is beyond me. How could you thank God and say, 'Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, preserved us, and enabled us to reach this season'?
How could you say it when hundreds of dead Jewish bodies are literally lying within the shadows of the Chanukah lights, when thousands of living Jewish skeletons are walking around in camp, and millions more are being massacred? For this you are thankful to God? For this you praise the Lord? This you call 'keeping us alive'?"
"Zamietchkowski, you are a hundred percent right," answered the rabbi. "When I reached the third blessing, I also hesitated and asked myself, what should I do with this blessing? I turned my head in order to ask the Rabbi of Zaner and other distinguished rabbis who were standing near me, if indeed I might recite the blessing. But just as I was turning my head, I noticed that behind me a throng was standing, a large crowd of living Jews, their faces expressing faith, devotion, and concentration as they were listening to the rite of the kindling of the Chanukah lights.
I said to myself, if God, blessed be He, has such a nation that at times like these, when during the lighting of the Chanukah lights they see in front of them the heaps of bodies of their beloved fathers, brothers, and sons, and death is looking from every corner, if despite all that, they stand in throngs and with devotion listening to the Chanukah blessing 'Who did miracles for our fathers in days of old, at this season'; if, indeed, I was blessed to see such a people with so much faith and fervor, then I am under a special to obligation to recite the third blessing."
In the midst of purgatory, The Rabbi of Bluzhov’s leadership qualities glistened forth like the sun. He looked at the light of Chanukah and took it as a message of hope for the future. Some people only saw a flickering flame, but he saw the nascent torch contained within. He saw the future of the Jewish people as we know it today, from the midst of a flickering flame.
There is such a vacuum for leadership, and each one of us is capable of taking the initiative and allowing our dormant leadership abilities to shine forth. One need not be Nachshon, the Maccabees, or Rabbi Israel Spira. In our own unique ways we can change the world. The message of Chanukah is to stand up and make a difference. It can be as simple as arranging dinners for a new mother, or as complex as heading a building campaign. Regardless of the niche we decide to focus on, we can all be leaders.
The Torah reading for Chanukah is taken from Numbers 6:22-8:4, the portion which deals with the dedication of the Tabernacle. The tribal representative chosen to kick off the ceremony was Nachshon the son of Aminadab. Interestingly, although Nachshon was the leader of the tribe of Judah, the verse glaringly omits his honorific, and merely associates him with the tribe. Even more shocking is the inclusion of all the other tribal leaders’ credentials. Why was Nachshon given the coveted slot of initial inauguration, yet his title is not mentioned?
Rabbi Chaim Ibn Attar (1696-1743) in his commentary Ohr Hachaim explains that Nachshon was on such an elevated level, he didn’t need his position of tribal leader to afford him the honor of being first to inaugurate the Tabernacle. How did he achieve this lofty spiritual level? When the Jews arrived at the Red Sea, they turned to Moses for instructions. G-d commanded them to march onwards into the sea. They froze. Only one man took the initiative. That was Nachshon. He led the way and set the example for the rest of the Jews. Had the verse mentioned Nachshon’s title, it would have detracted from his personal achievement. The title did nothing for him, for he achieved his spiritual level on his own accord. He fulfilled the Mishnaic dictum from Ethics of our Fathers 2:6, “In a place where there are no leaders, strive to be a leader.”
The story of Chanukah is yet another example of highly motivated people who believed in a cause, and were willing to do anything in order to achieve that goal. The Maccabees were outnumbered against the Greeks in laughable proportions. There was absolutely no chance of victory. However their dedication to G-d gave them the Divine blessing which brought about their miraculous victory. Although the chances of success were quite limited, they undertook this mission as an obligation to G-d. That attitude afforded them success.
In the book “Hasidic Tales of the Holocaust”, my professor, Dr. Yaffa Eliach relates a stirring and inspiring story which occurred in the midst of the inferno of the Holocaust.
“In Bergen Belsen, on the eve of Chanukah, a selection took place. Early in the morning, three German commandants meticulously dressed in their festive black uniforms and -- in visibly high spirits -- entered the men's barracks. They ordered the men to stand at the foot of their three-tiered bunk beds.
The selection began. No passports were required, no papers were checked, there was no roll call and no head count. One of the three commandants just lifted the index finger in his snow-white glove and pointed in the direction of a pale face, while his mouth pronounced the death sentence with one single word: "Come!"
Like a barrage of machine-gun fire came the German commands: "Komme, komme, komme, komme, komme." The men selected were marched outside. S.S. men with rubber truncheons and iron prods awaited them. They kicked, beat, and tortured the innocent victims. When the tortured body no longer responded, the revolver was used...
The random selection went on inside the barracks and the brutal massacre continued outside of the barracks until sundown. When the Nazi black angels of death departed, they left behind heaps of hundreds of tortured and twisted bodies.
Then Chanukah came to Bergen Belsen. It was time to kindle the Chanukah lights. A jug of oil was not to be found, no candle was in sight, and a Chanukiah (menorah) belonged to the distant past. Instead, a wooden clog, the shoe of one of the inmates, became a Chanukiah; strings pulled from a concentration camp uniform - a wick; and the black camp shoe polish - pure oil.
Not far from the heaps of the bodies, the living skeletons assembled to participate in the kindling of Chanukah lights.
The Rabbi of Bluzhov (Israel Spira) lit the first light and chanted the first two blessings in his pleasant voice, and the festive melody was filled with sorrow and pain. When he was about to recite the third blessing, he stopped, turned his head, and looked around as if he were searching for something.
But immediately, he turned his face back to the quivering small lights and in a strong, reassuring, comforting voice, chanted the third blessing: "Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, preserved us, and enabled us to reach this season."
Among those present at the kindling of the lights was a Mr. Zamietchkowski, one of the leaders of the Warsaw Bund. He was a clever, sincere person with a passion for discussing matters of religion, faith and truth. Even here in camp at Bergen Belsen, his passion for discussion did not abate. He never missed an opportunity to engage in such a conversation.
As soon as the Rabbi of Bluzhov had finished the ceremony of kindling the lights, Zamietchkowski elbowed his way to the rabbi and said, "Spira, you are a clever and honest person. I can understand your need to light Chanukah candles in these wretched times. I can even understand the historical note of the second blessing, 'Who did miracles for our fathers in days of old, at this season.' But the fact that you recited the third blessing is beyond me. How could you thank God and say, 'Blessed art Thou, O Lord our God, King of the Universe, who has kept us alive, preserved us, and enabled us to reach this season'?
How could you say it when hundreds of dead Jewish bodies are literally lying within the shadows of the Chanukah lights, when thousands of living Jewish skeletons are walking around in camp, and millions more are being massacred? For this you are thankful to God? For this you praise the Lord? This you call 'keeping us alive'?"
"Zamietchkowski, you are a hundred percent right," answered the rabbi. "When I reached the third blessing, I also hesitated and asked myself, what should I do with this blessing? I turned my head in order to ask the Rabbi of Zaner and other distinguished rabbis who were standing near me, if indeed I might recite the blessing. But just as I was turning my head, I noticed that behind me a throng was standing, a large crowd of living Jews, their faces expressing faith, devotion, and concentration as they were listening to the rite of the kindling of the Chanukah lights.
I said to myself, if God, blessed be He, has such a nation that at times like these, when during the lighting of the Chanukah lights they see in front of them the heaps of bodies of their beloved fathers, brothers, and sons, and death is looking from every corner, if despite all that, they stand in throngs and with devotion listening to the Chanukah blessing 'Who did miracles for our fathers in days of old, at this season'; if, indeed, I was blessed to see such a people with so much faith and fervor, then I am under a special to obligation to recite the third blessing."
In the midst of purgatory, The Rabbi of Bluzhov’s leadership qualities glistened forth like the sun. He looked at the light of Chanukah and took it as a message of hope for the future. Some people only saw a flickering flame, but he saw the nascent torch contained within. He saw the future of the Jewish people as we know it today, from the midst of a flickering flame.
There is such a vacuum for leadership, and each one of us is capable of taking the initiative and allowing our dormant leadership abilities to shine forth. One need not be Nachshon, the Maccabees, or Rabbi Israel Spira. In our own unique ways we can change the world. The message of Chanukah is to stand up and make a difference. It can be as simple as arranging dinners for a new mother, or as complex as heading a building campaign. Regardless of the niche we decide to focus on, we can all be leaders.
Tuesday, November 27, 2007
Parshes Vayeishev – The Price of Peace
“Midianite men, traders, passed by; they pulled and brought Joseph up from the pit and sold Joseph to the Ishmaelites for twenty pieces of silver; then they brought Joseph to Egypt.” –Genesis 37:28
“G-d spoke to Moses, saying: “When you will take a census of the children of Israel according to their counts, every man shall give G-d an atonement for his soul when counting them, and there will be no plague amongst them when counting them. This is what they shall give - everyone who passes among the counted – half of the shekel, by the holy shekel, the shekel is twenty geirah, half of the shekel as a portion to G-d.” – Exodus 30:12-13
One of the least understood but probably most important sections of the Torah, is the subject of the half a shekel. The Torah commands us to use a half of a shekel as a means of counting the Jewish people, thereby effecting atonement. What is so significant about half a shekel? How can man atone for sin by merely donating money?
The answer to this question can be found (with some analysis) in the Midrash of Parshas Vayeishev and the Jerusalem Talmud in Tractate Shekalim. The Midrash explains that the twenty pieces of silver for which Joseph was sold into slavery were actually twenty dinarim (a form of currency). Each dinar is a quarter shekel, hence it turns out that Joseph was sold for five shekels. The money was divided among the ten brothers, with each brother receiving half a shekel. In a sense then, the Midrash tells us, that by giving half a shekel, we each individually atone for the sale of Joseph. In conversation, my father noted that according to the Midrash Pirkei D’Rebbi Eliezer (and Midrash Heichalos) the brothers used the money to purchase shoes. Why of all items available for purchase did the brothers choose to buy shoes. Did something occur to their shoes during the sale of Joseph that they needed new shoes?
Perhaps by focusing on the essence of the shoe for a moment, we can understand the significance of a shoe. Shoes are antithetical to sanctity. A shoe represents the lowest part of the spiritual realm. It is closest to the ground, it is molded from animal skin, and it serves as the final separation between man who represents the possibility of elevating the physical into spiritual service and sheer earthliness. (That is why the shoe is used in the Yibum/levirate marriage ceremony, being that it acts as an excision of the departed soul from this world.) Joseph’s brother’s decision to purchase shoes with the illicit proceeds of their sin mirrors the diminution of sanctity created by their sin itself. Their gut reaction to this terribly heinous act was the manifestation of the greatest expression of physicality.
What could possibly serve as a rectification for that sin? The root cause of the act must be purged. We know that G-d’s presence amongst the Jewish people is dependant upon Jewish unity, as the Torah states vayehi bishurun melech bihisaseif rashei am – “A King reigns in Jeshurun when the people coalesce” (Deuteronomy 33:5). G-d cannot dwell amongst the Jewish people when they are torn apart by dispute. The sale of Joseph was only possible because of their lack of brotherly unity. It follows therefore that the atonement for this sin would require the same half shekel with which the sin was commited. By joining a people toward the common goal of building a house for G-d’s presence, the half shekel becomes a catalyst for fusing the disparate forces of the Jewish nation. What’s more, these new half shekels became shoes for the Tabernacle itself. The Torah tells us that the half shekels were used to make the silver sockets that fitted onto the bottom of the boards of the Tabernacle. These shoes represented the base of the Tabernacle, the place where the divine spirit rested on earth. The Talmud in Megilah 13b states that the miracle of Purim was accomplished by virtue of the merit of the half shekel. Haman claimed that the Jewish people were scattered amongst the nations lacking any unity. This claim unto itself made them susceptible to annihilation. The half shekel stood up and proclaimed that we as Jews stand united. We have atoned for the sins of our forefathers in taking the value of shoes and transformed them into a common effort; we have constructed the foundation for G-d’s presence in this world. The shekel testifies that a united Jewry cannot be destroyed.
May we all merit to take the lesson of Joseph’s sale to heart. We all belong to the same family, so it’s time to cut out our dysfunction, and to focus on bridging the gaps and joining back together as one. In that merit we surely will realize the final redemption speedily in our days.
“G-d spoke to Moses, saying: “When you will take a census of the children of Israel according to their counts, every man shall give G-d an atonement for his soul when counting them, and there will be no plague amongst them when counting them. This is what they shall give - everyone who passes among the counted – half of the shekel, by the holy shekel, the shekel is twenty geirah, half of the shekel as a portion to G-d.” – Exodus 30:12-13
One of the least understood but probably most important sections of the Torah, is the subject of the half a shekel. The Torah commands us to use a half of a shekel as a means of counting the Jewish people, thereby effecting atonement. What is so significant about half a shekel? How can man atone for sin by merely donating money?
The answer to this question can be found (with some analysis) in the Midrash of Parshas Vayeishev and the Jerusalem Talmud in Tractate Shekalim. The Midrash explains that the twenty pieces of silver for which Joseph was sold into slavery were actually twenty dinarim (a form of currency). Each dinar is a quarter shekel, hence it turns out that Joseph was sold for five shekels. The money was divided among the ten brothers, with each brother receiving half a shekel. In a sense then, the Midrash tells us, that by giving half a shekel, we each individually atone for the sale of Joseph. In conversation, my father noted that according to the Midrash Pirkei D’Rebbi Eliezer (and Midrash Heichalos) the brothers used the money to purchase shoes. Why of all items available for purchase did the brothers choose to buy shoes. Did something occur to their shoes during the sale of Joseph that they needed new shoes?
Perhaps by focusing on the essence of the shoe for a moment, we can understand the significance of a shoe. Shoes are antithetical to sanctity. A shoe represents the lowest part of the spiritual realm. It is closest to the ground, it is molded from animal skin, and it serves as the final separation between man who represents the possibility of elevating the physical into spiritual service and sheer earthliness. (That is why the shoe is used in the Yibum/levirate marriage ceremony, being that it acts as an excision of the departed soul from this world.) Joseph’s brother’s decision to purchase shoes with the illicit proceeds of their sin mirrors the diminution of sanctity created by their sin itself. Their gut reaction to this terribly heinous act was the manifestation of the greatest expression of physicality.
What could possibly serve as a rectification for that sin? The root cause of the act must be purged. We know that G-d’s presence amongst the Jewish people is dependant upon Jewish unity, as the Torah states vayehi bishurun melech bihisaseif rashei am – “A King reigns in Jeshurun when the people coalesce” (Deuteronomy 33:5). G-d cannot dwell amongst the Jewish people when they are torn apart by dispute. The sale of Joseph was only possible because of their lack of brotherly unity. It follows therefore that the atonement for this sin would require the same half shekel with which the sin was commited. By joining a people toward the common goal of building a house for G-d’s presence, the half shekel becomes a catalyst for fusing the disparate forces of the Jewish nation. What’s more, these new half shekels became shoes for the Tabernacle itself. The Torah tells us that the half shekels were used to make the silver sockets that fitted onto the bottom of the boards of the Tabernacle. These shoes represented the base of the Tabernacle, the place where the divine spirit rested on earth. The Talmud in Megilah 13b states that the miracle of Purim was accomplished by virtue of the merit of the half shekel. Haman claimed that the Jewish people were scattered amongst the nations lacking any unity. This claim unto itself made them susceptible to annihilation. The half shekel stood up and proclaimed that we as Jews stand united. We have atoned for the sins of our forefathers in taking the value of shoes and transformed them into a common effort; we have constructed the foundation for G-d’s presence in this world. The shekel testifies that a united Jewry cannot be destroyed.
May we all merit to take the lesson of Joseph’s sale to heart. We all belong to the same family, so it’s time to cut out our dysfunction, and to focus on bridging the gaps and joining back together as one. In that merit we surely will realize the final redemption speedily in our days.
Thursday, November 22, 2007
Parshas Vayishlach - What's in a Name?
“And it came to pass, as her [Rachel’s] soul was departing – for she died – that she called his name Ben Oni, but his father [Jacob] called him Benjamin.” (Genesis 35:18)
“Ben Oni means the son of my grief, but Jacob called him ‘son of the right hand’ i.e. son of the strength, the power, stressing the brighter meaning of the word Oni. Jacob kept the original name that Rachel gave Benjamin, following all of his other children who were called by the names given to them by their mothers. Jacob merely put a more positive spin on the name.” (Ramban ibid)
Rachel, the eternal Jewish mother, who risked her entire destiny just to save her sister Leah from embarrassment, is the only one of our ancestors whose cries on behalf of the Jewish people will ultimately be heeded. How could such a devout woman jinx her son with such a macabre name? There is even a Midrashic opinion that she deliberately gave him an Aramaic name, so that her cry of pain wouldn't be emitted in the Holy tongue. What was she thinking?
Before answering this question, some background information on the significance of names is imperative. An Indian Chief was accosted by a young brash tribe member insistent on finding out the Chief's secret method in naming newborns. After putting off the young man for some time, the Chief finally confessed his secret. "When I gaze up at the horizon and see a soaring eagle I name the baby soaring eagle. When I look into the distance and a running deer catches my glance, I name the baby running deer. But why do you ask, Oh garbage can!" Regardless of other traditions, Judaism assigns tremendous value to a name.
The Midrash (Tanchuma Haazinu 7) asseverates that parents must be quite diligent in choosing a righteous name for their child, because a name contains within it the persons spiritual DNA. The Talmud (Berachos 7) relates how the Talmudists used to assess people based on their names.
The Great Kabbalist Rabbi Yitzchak Luria known by the title Ari z”l (1534-1572) writes, “The name given to a child by its parents becomes the child’s spiritual name. There exist no coincidental names in this world; rather the name chosen by the child’s parents is in fact divinely influenced. This name reflects the essence of the child’s soul.” (Sefer Hagiligulim Ch. 59, Introduction to Shaar Hagilgulim 23)
Rabbi Chaim Yosef David Azulai better known as the Chida (1724-1806) writes, “G-d influences parents to name after a tzaddik based on the child’s spiritual makeup, because a persons name reflects the persons actions and essence of their soul.” (Sefer Pnei Dovid – Miketz 9)
Rabbi Moshe Cordevero known by the acronym Ramak, in his work Sefer Ohr Yakar (Noach, Shaar 1, Siman 3) has it that a parent receives a prophesy when naming a child and the name given may actually contain an unbeknownst revelation about this child’s future.” We now see that naming a child isn’t as simple as flipping through a name book and choosing a name that catches the parents fancy. The child’s destiny depends on this decision.
With this background let us now return to Rachel’s naming of Ben Oni. On her deathbed she began shuddering at the very thought of her soon-to-be orphaned son going astray. Without his mother to raise him, she feared that the worst would result, thereby casting away the hope of Jacob’s twelve righteous sons perpetuating the tradition. She therefore named him “the son of my grief”, in the belief that he would cause her endless grief in the Higher World. Jacob however, promised Rachel that he would fill in as both the father and the mother. He therefore took that same name and reestablished it as a positive spiritual name. Rachel’s name would have acted as Benjamin’s spiritual destiny if Jacob hadn’t jumped in to reassure the future. Rachel would never have cursed her child for causing her death; she was rather engaged in a spiritual cry for the future. That’s what she was focused on as she was departing. (Sefer Divrei Agada by Rabbi Elyashiv)
In a similar vein, the commentator Daas Zekeinim m'Baalei haTosfos explains the name Ben Oni as portending the terrible tragedy of pilegesh b'givah - concubine in Givah (Judges 19) which occurred to Benjamin's descendant’s many years later. Rachel was prophesying the future in giving him this ominous name. Jacob however saw the positive even in that terrible tragedy that those who were righteous in the tribe of Benjamin ultimately persevered. That is why Jacob named him Benjamin, reflecting the remainder who were meritorious. (See Chasam Sofer)
May it be the will of G-d that the prayer of “Mama Rachel (our mother Rachel) cry for us again, Won't you shed a tear for your dear children, If you raise your sweet voice now as then, The final redemption will arrive, and we will all return back home again”, be fulfilled speedily in our times. Amen.
POINTS FOR DISCUSSION: What does your Jewish name mean to you? Who are you named after? Why should you be called by your Jewish name?
“Ben Oni means the son of my grief, but Jacob called him ‘son of the right hand’ i.e. son of the strength, the power, stressing the brighter meaning of the word Oni. Jacob kept the original name that Rachel gave Benjamin, following all of his other children who were called by the names given to them by their mothers. Jacob merely put a more positive spin on the name.” (Ramban ibid)
Rachel, the eternal Jewish mother, who risked her entire destiny just to save her sister Leah from embarrassment, is the only one of our ancestors whose cries on behalf of the Jewish people will ultimately be heeded. How could such a devout woman jinx her son with such a macabre name? There is even a Midrashic opinion that she deliberately gave him an Aramaic name, so that her cry of pain wouldn't be emitted in the Holy tongue. What was she thinking?
Before answering this question, some background information on the significance of names is imperative. An Indian Chief was accosted by a young brash tribe member insistent on finding out the Chief's secret method in naming newborns. After putting off the young man for some time, the Chief finally confessed his secret. "When I gaze up at the horizon and see a soaring eagle I name the baby soaring eagle. When I look into the distance and a running deer catches my glance, I name the baby running deer. But why do you ask, Oh garbage can!" Regardless of other traditions, Judaism assigns tremendous value to a name.
The Midrash (Tanchuma Haazinu 7) asseverates that parents must be quite diligent in choosing a righteous name for their child, because a name contains within it the persons spiritual DNA. The Talmud (Berachos 7) relates how the Talmudists used to assess people based on their names.
The Great Kabbalist Rabbi Yitzchak Luria known by the title Ari z”l (1534-1572) writes, “The name given to a child by its parents becomes the child’s spiritual name. There exist no coincidental names in this world; rather the name chosen by the child’s parents is in fact divinely influenced. This name reflects the essence of the child’s soul.” (Sefer Hagiligulim Ch. 59, Introduction to Shaar Hagilgulim 23)
Rabbi Chaim Yosef David Azulai better known as the Chida (1724-1806) writes, “G-d influences parents to name after a tzaddik based on the child’s spiritual makeup, because a persons name reflects the persons actions and essence of their soul.” (Sefer Pnei Dovid – Miketz 9)
Rabbi Moshe Cordevero known by the acronym Ramak, in his work Sefer Ohr Yakar (Noach, Shaar 1, Siman 3) has it that a parent receives a prophesy when naming a child and the name given may actually contain an unbeknownst revelation about this child’s future.” We now see that naming a child isn’t as simple as flipping through a name book and choosing a name that catches the parents fancy. The child’s destiny depends on this decision.
With this background let us now return to Rachel’s naming of Ben Oni. On her deathbed she began shuddering at the very thought of her soon-to-be orphaned son going astray. Without his mother to raise him, she feared that the worst would result, thereby casting away the hope of Jacob’s twelve righteous sons perpetuating the tradition. She therefore named him “the son of my grief”, in the belief that he would cause her endless grief in the Higher World. Jacob however, promised Rachel that he would fill in as both the father and the mother. He therefore took that same name and reestablished it as a positive spiritual name. Rachel’s name would have acted as Benjamin’s spiritual destiny if Jacob hadn’t jumped in to reassure the future. Rachel would never have cursed her child for causing her death; she was rather engaged in a spiritual cry for the future. That’s what she was focused on as she was departing. (Sefer Divrei Agada by Rabbi Elyashiv)
In a similar vein, the commentator Daas Zekeinim m'Baalei haTosfos explains the name Ben Oni as portending the terrible tragedy of pilegesh b'givah - concubine in Givah (Judges 19) which occurred to Benjamin's descendant’s many years later. Rachel was prophesying the future in giving him this ominous name. Jacob however saw the positive even in that terrible tragedy that those who were righteous in the tribe of Benjamin ultimately persevered. That is why Jacob named him Benjamin, reflecting the remainder who were meritorious. (See Chasam Sofer)
May it be the will of G-d that the prayer of “Mama Rachel (our mother Rachel) cry for us again, Won't you shed a tear for your dear children, If you raise your sweet voice now as then, The final redemption will arrive, and we will all return back home again”, be fulfilled speedily in our times. Amen.
POINTS FOR DISCUSSION: What does your Jewish name mean to you? Who are you named after? Why should you be called by your Jewish name?
Thursday, November 15, 2007
Parshas Vayeitzei – Celebrating Thanksgiving
“She (Leah) conceived again, and bore a son and said, “This time I will give thanks to G-d”; therefore she called his name Judah” (Genesis 29:35)
“From the day that the Holy One, blessed be He, created His world there was no person that thanked the Holy One, blessed be He, until Leah came and thanked Him. For it is said: ‘This time I will give thanks to G-d.” (Talmud Berachos 7b)
How can the Talmud assert that Leah was the first person to give thanks to G-d, if the Torah already recorded Noah, Malchizedek king of Salem (Shem the son of Noah), and Eliezer the slave of Abraham as having thanked G-d? (Gen. 9:26, 14:20, 24:27)
Rashi explains that Leah knew Jacob would father twelve sons from four wives (with the assumption that each wife would bear three sons), so her first three sons were expected blessings; however the fourth son was a special gift, because she received more than her fair share. (See Sfas Emes who understands that Leah knew by way of prophesy, however Maharsha argues that the name giving was divinely inspired, despite her lack of prophesy) Accordingly, prior to Leah, thanksgiving was not a result of receiving an extra bestowal of goodness; it was an appreciation for a perceived just share. Therefore all previous praise was just a thank you blessing. Leah forged new ground by inaugurating a new level of thanks called “hoda’ah”. This entails giving something back to G-d. She accomplished this by naming her child Judah, a name which contains the Tetragamatron (the four letter name of G-d). Leah was emphasizing the dedication of Judah to the Almighty. In fact Judah counts among his descendants King David, King Solomon, and ultimately the Messiah, all paradigmatic devotees to G-d. This was the highest level of thanks possible. (Magid Taalumos, Beis Ginzei H-shem)
These two levels of thanks are indicated by the two mandated thanksgiving expressions, the thanksgiving blessing and the thanksgiving sacrificial offering. (See Rashi Leviticus 7:12, and Talmud Berachos 54b) There is lip service and the physical service. Although the Midrash maintains that all sin sacrifices will cease in the final days due to a lack of sin, the requirement to bring the thanksgiving offering will always remain in place. The requirement to express gratitude will never dissipate. When a baby is born the custom is to recite a thanksgiving blessing. The higher level of thanks occurs eight days later at the Bris according to the Zohar (Lech Lecha p.94b) who understands a Bris as an offering to G-d. Leah brought this new level into existence and we must perpetuate it.
There is an additional understanding of Leah’s novelty in thanksgiving. Rabbi Moshe Alshich (1508 - 1593, Safed), explains Psalm 32:7 as follows: The beginning of the verse states, “You are a shelter for me, from distress You preserve me”, meaning that people do not view the natural course of life as a miracle. They may realize G-d’s role in the natural course of things, but it is viewed as nature running its course. The second part of the verse reads, “With glad song of rescue you envelop me, Sela”, meaning that everything is essentially a miracle. The Talmud (Shabbos 32a) takes this principle to mean that whenever somebody ventures outdoors, they should be extremely thankful that they made it out alive! There are so many dangers lurking outdoors, and if not for G-d’s hidden miracles which are disguised as natural occurrences, nobody would survive. Rabbi Menachem Tzvi Taksin (Ohr Yekaros Berachos 7b) therefore explains that Leah was the first to recognize everyday nature as miracle. Many woman bore four children before Leah came around, but Leah was the first to acknowledge it as miracle from G-d. That type of thanks is true gratitude. The Talmud (Taanis 25b) relates how Rabbi Chanina Ben Dosa’s wife had no oil remaining for Shabbos lamps, so he told her to light vinegar. He explained that the same G-d who makes the miracle of flammable oil could make vinegar flammable as well. She lit the vinegar and it remained lit throughout Shabbos. Rabbi Chanina Ben Dosa internalized the reality that every fiber of existence only subsists through a miracle. For him there was no difference between oil and vinegar notwithstanding their chemical compositions.
We have just entered the month of Chanukah. We celebrate eight days of Chanukah because the priests found one jar of oil that is meant to last for only one day, yet it lasted for eight days. Why do we celebrate all eight days if only the last seven days were miraculous? There are many explanations (See sefer ner lemeah for one hundred answers!), however a number of commentaries explain that the last seven days commemorates the open miracle of the oil lasting longer than usual. The first day however, is celebrated as the miracle of oil being able to burn in the first place! Once we experienced the open miracle, we can now recognize the hidden miracle of the first day. Chanuka is the holiday of both open miracles and hidden miracles.
Leah taught us the message not to take any of our blessings for granted. The Jewish modus operandi is gratefulness. In fact our very identity as a “Jew” behooves us to remember this. For “Jew” is a derivative of “Yehudi”, the name that Leah gave to Judah; meaning that the very essence of a Jew is being grateful.
“From the day that the Holy One, blessed be He, created His world there was no person that thanked the Holy One, blessed be He, until Leah came and thanked Him. For it is said: ‘This time I will give thanks to G-d.” (Talmud Berachos 7b)
How can the Talmud assert that Leah was the first person to give thanks to G-d, if the Torah already recorded Noah, Malchizedek king of Salem (Shem the son of Noah), and Eliezer the slave of Abraham as having thanked G-d? (Gen. 9:26, 14:20, 24:27)
Rashi explains that Leah knew Jacob would father twelve sons from four wives (with the assumption that each wife would bear three sons), so her first three sons were expected blessings; however the fourth son was a special gift, because she received more than her fair share. (See Sfas Emes who understands that Leah knew by way of prophesy, however Maharsha argues that the name giving was divinely inspired, despite her lack of prophesy) Accordingly, prior to Leah, thanksgiving was not a result of receiving an extra bestowal of goodness; it was an appreciation for a perceived just share. Therefore all previous praise was just a thank you blessing. Leah forged new ground by inaugurating a new level of thanks called “hoda’ah”. This entails giving something back to G-d. She accomplished this by naming her child Judah, a name which contains the Tetragamatron (the four letter name of G-d). Leah was emphasizing the dedication of Judah to the Almighty. In fact Judah counts among his descendants King David, King Solomon, and ultimately the Messiah, all paradigmatic devotees to G-d. This was the highest level of thanks possible. (Magid Taalumos, Beis Ginzei H-shem)
These two levels of thanks are indicated by the two mandated thanksgiving expressions, the thanksgiving blessing and the thanksgiving sacrificial offering. (See Rashi Leviticus 7:12, and Talmud Berachos 54b) There is lip service and the physical service. Although the Midrash maintains that all sin sacrifices will cease in the final days due to a lack of sin, the requirement to bring the thanksgiving offering will always remain in place. The requirement to express gratitude will never dissipate. When a baby is born the custom is to recite a thanksgiving blessing. The higher level of thanks occurs eight days later at the Bris according to the Zohar (Lech Lecha p.94b) who understands a Bris as an offering to G-d. Leah brought this new level into existence and we must perpetuate it.
There is an additional understanding of Leah’s novelty in thanksgiving. Rabbi Moshe Alshich (1508 - 1593, Safed), explains Psalm 32:7 as follows: The beginning of the verse states, “You are a shelter for me, from distress You preserve me”, meaning that people do not view the natural course of life as a miracle. They may realize G-d’s role in the natural course of things, but it is viewed as nature running its course. The second part of the verse reads, “With glad song of rescue you envelop me, Sela”, meaning that everything is essentially a miracle. The Talmud (Shabbos 32a) takes this principle to mean that whenever somebody ventures outdoors, they should be extremely thankful that they made it out alive! There are so many dangers lurking outdoors, and if not for G-d’s hidden miracles which are disguised as natural occurrences, nobody would survive. Rabbi Menachem Tzvi Taksin (Ohr Yekaros Berachos 7b) therefore explains that Leah was the first to recognize everyday nature as miracle. Many woman bore four children before Leah came around, but Leah was the first to acknowledge it as miracle from G-d. That type of thanks is true gratitude. The Talmud (Taanis 25b) relates how Rabbi Chanina Ben Dosa’s wife had no oil remaining for Shabbos lamps, so he told her to light vinegar. He explained that the same G-d who makes the miracle of flammable oil could make vinegar flammable as well. She lit the vinegar and it remained lit throughout Shabbos. Rabbi Chanina Ben Dosa internalized the reality that every fiber of existence only subsists through a miracle. For him there was no difference between oil and vinegar notwithstanding their chemical compositions.
We have just entered the month of Chanukah. We celebrate eight days of Chanukah because the priests found one jar of oil that is meant to last for only one day, yet it lasted for eight days. Why do we celebrate all eight days if only the last seven days were miraculous? There are many explanations (See sefer ner lemeah for one hundred answers!), however a number of commentaries explain that the last seven days commemorates the open miracle of the oil lasting longer than usual. The first day however, is celebrated as the miracle of oil being able to burn in the first place! Once we experienced the open miracle, we can now recognize the hidden miracle of the first day. Chanuka is the holiday of both open miracles and hidden miracles.
Leah taught us the message not to take any of our blessings for granted. The Jewish modus operandi is gratefulness. In fact our very identity as a “Jew” behooves us to remember this. For “Jew” is a derivative of “Yehudi”, the name that Leah gave to Judah; meaning that the very essence of a Jew is being grateful.
Thursday, November 8, 2007
Parshas Toldos: A Mother's Prenatal Obligation
"And Isaac entreated the L-rd for his wife, because she was barren; and the L-rd let Himself be entreated of him, and Rebecca his wife conceived. And the children struggled together within her; and she said: 'If it be so, wherefore do I live?' And she went to inquire of the L-rd." And the L-rd said unto her: Two nations are in thy womb, and two peoples shall be separated from thy insides; and the one people shall be stronger than the other people; and the elder shall serve the younger." (Genesis 25:21-23)
Let's envision the scenario. Rebecca finally conceives after twenty years of marriage. She's exuberant; however her happiness is marred by the extremely difficult pregnancy. She therefore decides to consult with Shem the Prophet. Shem informs her that she is carrying twins who will father disparate nations. She returns home at ease.
This entire episode begs for an explanation.[1]
1) How could our matriarch Rebecca have become despondent? Where was her faith?[2]
2) If she has a medical issue, let her approach an obstetrician. What assistance could a prophet render her?
3) Why did she consult with Shem (Noah’s son) and not with Isaac or Abraham?
4) How did the prophet assuage her concern if the severe kicking never abated?
To understand Rebecca’s pregnancy woes, we must first examine the Jewish concept of pregnancy. The Talmud (Niddah 30) relates that the prenatal period is the happiest and most pleasurable time in a persons life. An angel teaches the fetus the entire Torah, and the fetus’s soul hovers over its body[3], granting it the ability to see, hear, and experience the world without bounds. Rabbi Moshe Feinstein[4] (1895-1986) writes that from the moment of conception a fetus already has a portion in the World to Come (even if it miscarries) and will merit resurrection. However the soul is still in development while in the womb. Whatever it experiences prenatally could either sully or sanctify its soul. Therefore a pregnant woman should be extra careful to conduct herself in a holy and proper manner.[5] Many women have a custom during pregnancy to avoid looking at indecent matters and non-kosher animals (i.e. animals in a zoo), and not to enter cemeteries[6]. One should be especially careful to only eat strictly kosher food[7], and to be exposed to proper talk and sounds.[8] The mother-to-be should visit places of Torah learning and prayers and listen to Torah study.[9]
The Talmud stresses how the development of the fetus’s soul is influenced in large part by its mother. The Talmud (Yoma 82b) relates that a pregnant woman desired to break her fast on Yom Kippur, so Rebbi advised somebody to whisper into her ear that today is Yom Kippur. She immediately recovered from her urge. Rebbi said that this fetus will surely merit to be righteous akin to the verse from Jeremiah 1:5 regarding the unborn child, "Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee”; and indeed she merited to give birth to the great Talmudist Rabbi Yochanan.
The Mishna in Avos 2:8 sings the praises of Rabbi Yehoshua Ben Chanania by saying “Praiseworthy is the mother who bore him!” The Jerusalem Talmud (Yevamos Ch. 1) explains that his mother used to bring him during infancy into the study hall so that he would be exposed to Torah and become holy, therefore she merited that recognition.
Scientific research over the past number of years has yielded interesting findings regarding prenatal development. One research article summarized the literature as follows: “The idea that fetuses and newborns are capable of interacting with and being deeply imprinted by their social environments may be revolutionary from the standpoint of conventional Western science, but it is far from new. Indeed, many ancient and additional cultures— including some of the most "primitive" ones known—have beliefs that agree closely with what we are learning from age-regression studies.” [10]
In the case of Jeanne d'Albret, mother of King Henry IV of France, ‘sweet’ music was played to her every morning during her pregnancy in the belief that the fetus could hear the music, and that the music would help to mold the baby's temperament. Historians of the day reported that Henry IV was always in good spirits, as a direct consequence of this procedure![11]
Clearly the beginning is crucial.[12] A newly-minted 23 year old father approached Rabbi Yaakov Yisrael Kanievsky, known as The Steipler Gaon (1899–1985) for some parenting advice. Rabbi Kanievsky replied that he is 23 years too late. Parenting begins by molding the parent! Our sages maintain that the famed rabbinic apostate Elishah Ben Avuyah (Acher) went astray due to his father's wrong intentions and his mothers desire to eat non-kosher food while she was pregnant.[13]
With this in mind, let’s return to our original four questions. The foremost commentator Rashi quotes the Midrash which explains the struggle inside her womb was that when Rebecca would pass by places of Torah study Jacob would toss about attempting to exit, and when she would pass places of idol worship, Esau would attempt to exit. Rebecca however was unaware that she was carrying twins. She therefore feared that her single child was a spiritual schizophrenic. That thought frightened her more than anything else. She blamed herself for the spiritual deficiency in her child, and attributed the positive energy in this child as coming from Isaac. Because she was the mother, she felt responsible for this child’s spiritual destiny. She exclaimed that her life is worthless if she merely perpetuates the evil that her father and brother embodied. At this point she sought out the prophet Shem to pray for her child.[14] She didn’t dare approach her husband Isaac or her father-in-law Abraham, lest they would think that she was the culprit and was unworthy of remaining married to Isaac.[15] Shem mollified Rebecca by informing her that she was carrying twins who were engaged in a spiritual battle. Although she wasn’t thrilled by the reality that Esau wasn’t going to be Rabbi Righteous, she was quite relieved that she was going to have at least one pristine child who could carry on the Abrahamite tradition, albeit in a struggle with his older brother. [16]
This explains Rebecca’s frame of mind, now let’s focus on Esau. The Talmud (Nidda 16b) states that righteousness and wickedness is not predetermined. The Torah also informs us that the evil inclination does not enter the body until birth. Accordingly, how could Esau have evil dispositions already in the womb[17]? Rabbi Yehudah Loew (popularly known as the Maharal of Prague 1525-1609) explains that although Esau was not intrinsically evil, he had evil proclivities which were malleable. Indeed until age 13, he seemed just as righteous as Jacob. It was only when he turned bar mitzvah and Isaac allowed him more freedom for personal development did his true colors shine.[18] Had Esau been reared in a more customized fashion, perhaps his righteous potential would have emerged.[19] Jacob however didn’t want to take any chances even in the womb. Although he was studying Torah with an angel, he couldn’t bear to learn in such close proximity to Esau, so he sought to leave.[20]
What could have saved Esau? Only a good wife! Even wicked Esau could have been made righteous had he married a wife such as Dina the daughter of Jacob.[21]The Talmud (Berachos 8a) implores every righteous man to pray for a proper wife. The reason being is that a wife is not only a soul mate; she is also the insurer of the next generation’s spiritual level beginning with conception!
May we all merit to increase the level of spirituality for ourselves, our spouse, and our children (both born and unborn!).
[1] Ohr Hachayim
[2] See Ramban who understands her plea as saying that she would be better off dead.
[3] Maharal ibid
[4] Igros Moshe Yoreh Deah 3:138 quoting Talmud Sanhedrin 110b and Talmud Kesubos 111a.
[5] Sefer Shevet Hamusar Ch. 24
[6] See Shut Minchas Yitzchak siman 42:2 for sources
[7] Darchei Moshe O”CH Siman 617.
[8] Sefer Habris Maamar 17
[9] Sefer Shevet Hamusar Ch. 24
[10] Heinberg, R. Shift: At the Frontiers of Consciousness; Mar-May2005 Issue 6, p16-17, 2p, Creativity Begins in the Womb.
[11] Much research has been conducted on the pre-natal learning stage. In an interesting survey of the research published in the Pre- and Perinatal Psychology Journal, William B. Sallenbach, Ph.D writes: “There is also a growing body of research which attempts to understand the prenate as an intelligent and sentient being. This has been one of the main pursuits of David Chamberlain (1988; 1992; 1993, 1994). Henry Truby demonstrated that by 28 weeks gestational age, mothers and premature infant voices could be matched on voice spectrographs. The work of Anthony DeCasper (DeCasper and Fifer, 1980; DeCasper and Spence, 1982; DeCasper and Prescott, 1984) reveals a complexity of bonding and language processing during the prenatal period.
In his work, Chamberlain (1992, p. 222) has pointed to the surprising musical intelligence demonstrated by prenates. Premature infants hearing Brahms' Lullaby in the hospital nursery, had accelerated growth and were discharged sooner than non-stimulated babies (Chapman; 1975). Peter Hepper (1988) has demonstrated that the prenates of mothers who listened to "soap opera" theme music during pregnancy showed a preference for the same music during the postnatal period. It has also been reported that unborn children respond favorably to portions of Vivaldi and Mozart, but with hyperactivity to rock music and other heavy classical compositions (Clements, 1977, Verny, 1991). Gellrich (1993) has even postulated that musical abilities developed prenatally can be enhanced and accelerated throughout early childhood.”
-Sallenbach,W.B. Pre- and Perinatal Psychology Journal, Claira: A Case Study in Prenatal Learning
[12] See Daas Torah by Rabbi Yerucham Levovitz cheilek 3 pp.202-210 where he expounds on this theme at length. He quotes the Gaon of Vilna Peirush Avnei Eliyohu Al Sidur who demonstrates the pattern of the importance of beginnings: circumcision was the first mitzva and therefore it is equal to all mitzvos, Tzitzis was the first positive commandment so it is also equal to all mitzvos, Shabbos is the first negative commandment so it is equal to all mitzvos, and the first beracha of shemona esrei must be recited with concentration. Also see Nedarim 20a-b
[13] Tosfos Chagiga 15a based on Jerusalem Talmud Chagiga 2:1
[14] Ramban
[15] Maharal
[16] Alshich, Shem Mishmuel p.264,300-301
[17] See Tosfos ibid regarding Chizkiah, and the Brisker Rav al Hatorah on this pasuk
[18] Midrash. See Sefer Lev Shalom by Rabbi Shalom Schwadron for an in-depth analysis
[19] Rabbi Samson Raphael Hirsch in Selected Writings Volume VII pp. 319-331
[20] R. Yitzchak Kalish of Vorki (1779-1848)
[21] Rashi Genesis 32:23 quoting Midrash Rabbah 76:9
Let's envision the scenario. Rebecca finally conceives after twenty years of marriage. She's exuberant; however her happiness is marred by the extremely difficult pregnancy. She therefore decides to consult with Shem the Prophet. Shem informs her that she is carrying twins who will father disparate nations. She returns home at ease.
This entire episode begs for an explanation.[1]
1) How could our matriarch Rebecca have become despondent? Where was her faith?[2]
2) If she has a medical issue, let her approach an obstetrician. What assistance could a prophet render her?
3) Why did she consult with Shem (Noah’s son) and not with Isaac or Abraham?
4) How did the prophet assuage her concern if the severe kicking never abated?
To understand Rebecca’s pregnancy woes, we must first examine the Jewish concept of pregnancy. The Talmud (Niddah 30) relates that the prenatal period is the happiest and most pleasurable time in a persons life. An angel teaches the fetus the entire Torah, and the fetus’s soul hovers over its body[3], granting it the ability to see, hear, and experience the world without bounds. Rabbi Moshe Feinstein[4] (1895-1986) writes that from the moment of conception a fetus already has a portion in the World to Come (even if it miscarries) and will merit resurrection. However the soul is still in development while in the womb. Whatever it experiences prenatally could either sully or sanctify its soul. Therefore a pregnant woman should be extra careful to conduct herself in a holy and proper manner.[5] Many women have a custom during pregnancy to avoid looking at indecent matters and non-kosher animals (i.e. animals in a zoo), and not to enter cemeteries[6]. One should be especially careful to only eat strictly kosher food[7], and to be exposed to proper talk and sounds.[8] The mother-to-be should visit places of Torah learning and prayers and listen to Torah study.[9]
The Talmud stresses how the development of the fetus’s soul is influenced in large part by its mother. The Talmud (Yoma 82b) relates that a pregnant woman desired to break her fast on Yom Kippur, so Rebbi advised somebody to whisper into her ear that today is Yom Kippur. She immediately recovered from her urge. Rebbi said that this fetus will surely merit to be righteous akin to the verse from Jeremiah 1:5 regarding the unborn child, "Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee”; and indeed she merited to give birth to the great Talmudist Rabbi Yochanan.
The Mishna in Avos 2:8 sings the praises of Rabbi Yehoshua Ben Chanania by saying “Praiseworthy is the mother who bore him!” The Jerusalem Talmud (Yevamos Ch. 1) explains that his mother used to bring him during infancy into the study hall so that he would be exposed to Torah and become holy, therefore she merited that recognition.
Scientific research over the past number of years has yielded interesting findings regarding prenatal development. One research article summarized the literature as follows: “The idea that fetuses and newborns are capable of interacting with and being deeply imprinted by their social environments may be revolutionary from the standpoint of conventional Western science, but it is far from new. Indeed, many ancient and additional cultures— including some of the most "primitive" ones known—have beliefs that agree closely with what we are learning from age-regression studies.” [10]
In the case of Jeanne d'Albret, mother of King Henry IV of France, ‘sweet’ music was played to her every morning during her pregnancy in the belief that the fetus could hear the music, and that the music would help to mold the baby's temperament. Historians of the day reported that Henry IV was always in good spirits, as a direct consequence of this procedure![11]
Clearly the beginning is crucial.[12] A newly-minted 23 year old father approached Rabbi Yaakov Yisrael Kanievsky, known as The Steipler Gaon (1899–1985) for some parenting advice. Rabbi Kanievsky replied that he is 23 years too late. Parenting begins by molding the parent! Our sages maintain that the famed rabbinic apostate Elishah Ben Avuyah (Acher) went astray due to his father's wrong intentions and his mothers desire to eat non-kosher food while she was pregnant.[13]
With this in mind, let’s return to our original four questions. The foremost commentator Rashi quotes the Midrash which explains the struggle inside her womb was that when Rebecca would pass by places of Torah study Jacob would toss about attempting to exit, and when she would pass places of idol worship, Esau would attempt to exit. Rebecca however was unaware that she was carrying twins. She therefore feared that her single child was a spiritual schizophrenic. That thought frightened her more than anything else. She blamed herself for the spiritual deficiency in her child, and attributed the positive energy in this child as coming from Isaac. Because she was the mother, she felt responsible for this child’s spiritual destiny. She exclaimed that her life is worthless if she merely perpetuates the evil that her father and brother embodied. At this point she sought out the prophet Shem to pray for her child.[14] She didn’t dare approach her husband Isaac or her father-in-law Abraham, lest they would think that she was the culprit and was unworthy of remaining married to Isaac.[15] Shem mollified Rebecca by informing her that she was carrying twins who were engaged in a spiritual battle. Although she wasn’t thrilled by the reality that Esau wasn’t going to be Rabbi Righteous, she was quite relieved that she was going to have at least one pristine child who could carry on the Abrahamite tradition, albeit in a struggle with his older brother. [16]
This explains Rebecca’s frame of mind, now let’s focus on Esau. The Talmud (Nidda 16b) states that righteousness and wickedness is not predetermined. The Torah also informs us that the evil inclination does not enter the body until birth. Accordingly, how could Esau have evil dispositions already in the womb[17]? Rabbi Yehudah Loew (popularly known as the Maharal of Prague 1525-1609) explains that although Esau was not intrinsically evil, he had evil proclivities which were malleable. Indeed until age 13, he seemed just as righteous as Jacob. It was only when he turned bar mitzvah and Isaac allowed him more freedom for personal development did his true colors shine.[18] Had Esau been reared in a more customized fashion, perhaps his righteous potential would have emerged.[19] Jacob however didn’t want to take any chances even in the womb. Although he was studying Torah with an angel, he couldn’t bear to learn in such close proximity to Esau, so he sought to leave.[20]
What could have saved Esau? Only a good wife! Even wicked Esau could have been made righteous had he married a wife such as Dina the daughter of Jacob.[21]The Talmud (Berachos 8a) implores every righteous man to pray for a proper wife. The reason being is that a wife is not only a soul mate; she is also the insurer of the next generation’s spiritual level beginning with conception!
May we all merit to increase the level of spirituality for ourselves, our spouse, and our children (both born and unborn!).
[1] Ohr Hachayim
[2] See Ramban who understands her plea as saying that she would be better off dead.
[3] Maharal ibid
[4] Igros Moshe Yoreh Deah 3:138 quoting Talmud Sanhedrin 110b and Talmud Kesubos 111a.
[5] Sefer Shevet Hamusar Ch. 24
[6] See Shut Minchas Yitzchak siman 42:2 for sources
[7] Darchei Moshe O”CH Siman 617.
[8] Sefer Habris Maamar 17
[9] Sefer Shevet Hamusar Ch. 24
[10] Heinberg, R. Shift: At the Frontiers of Consciousness; Mar-May2005 Issue 6, p16-17, 2p, Creativity Begins in the Womb.
[11] Much research has been conducted on the pre-natal learning stage. In an interesting survey of the research published in the Pre- and Perinatal Psychology Journal, William B. Sallenbach, Ph.D writes: “There is also a growing body of research which attempts to understand the prenate as an intelligent and sentient being. This has been one of the main pursuits of David Chamberlain (1988; 1992; 1993, 1994). Henry Truby demonstrated that by 28 weeks gestational age, mothers and premature infant voices could be matched on voice spectrographs. The work of Anthony DeCasper (DeCasper and Fifer, 1980; DeCasper and Spence, 1982; DeCasper and Prescott, 1984) reveals a complexity of bonding and language processing during the prenatal period.
In his work, Chamberlain (1992, p. 222) has pointed to the surprising musical intelligence demonstrated by prenates. Premature infants hearing Brahms' Lullaby in the hospital nursery, had accelerated growth and were discharged sooner than non-stimulated babies (Chapman; 1975). Peter Hepper (1988) has demonstrated that the prenates of mothers who listened to "soap opera" theme music during pregnancy showed a preference for the same music during the postnatal period. It has also been reported that unborn children respond favorably to portions of Vivaldi and Mozart, but with hyperactivity to rock music and other heavy classical compositions (Clements, 1977, Verny, 1991). Gellrich (1993) has even postulated that musical abilities developed prenatally can be enhanced and accelerated throughout early childhood.”
-Sallenbach,W.B. Pre- and Perinatal Psychology Journal, Claira: A Case Study in Prenatal Learning
[12] See Daas Torah by Rabbi Yerucham Levovitz cheilek 3 pp.202-210 where he expounds on this theme at length. He quotes the Gaon of Vilna Peirush Avnei Eliyohu Al Sidur who demonstrates the pattern of the importance of beginnings: circumcision was the first mitzva and therefore it is equal to all mitzvos, Tzitzis was the first positive commandment so it is also equal to all mitzvos, Shabbos is the first negative commandment so it is equal to all mitzvos, and the first beracha of shemona esrei must be recited with concentration. Also see Nedarim 20a-b
[13] Tosfos Chagiga 15a based on Jerusalem Talmud Chagiga 2:1
[14] Ramban
[15] Maharal
[16] Alshich, Shem Mishmuel p.264,300-301
[17] See Tosfos ibid regarding Chizkiah, and the Brisker Rav al Hatorah on this pasuk
[18] Midrash. See Sefer Lev Shalom by Rabbi Shalom Schwadron for an in-depth analysis
[19] Rabbi Samson Raphael Hirsch in Selected Writings Volume VII pp. 319-331
[20] R. Yitzchak Kalish of Vorki (1779-1848)
[21] Rashi Genesis 32:23 quoting Midrash Rabbah 76:9
Thursday, November 1, 2007
Parshas Chayei Sara: Reflections on Life
“His (Abraham’s) sons Isaac and Ishmael buried him in the cave of Machpelah” (Genesis 25:9)
“From here we see that Ishmael repented, by virtue of his allowing Isaac to walk ahead of him, out of respect even though Ishmael was older” (Rashi ibid, quoting Talmud Bava Basra 16b)
Rabbi Meir Simcha HaKohen of Dvinsk (1843-1926) in his commentary Meshech Chochma explains Ishmael’s original sin which caused the expulsion from his house as being his scorning of Abraham by saying that Abimelech fathered Isaac. (According to Sforno) Therefore his repentance was attained through recognizing that Abraham fathered Isaac. Other commentators understand Ishmael’s sin was the perpetration of the three cardinal sins: idolatry, adultery, and murder.
The astounding fact remains that at the end of Ishmael’s sinning life, he returned to his roots. We always hear about Ishmael’s legacy prior to his repentance, but ultimately he vindicated himself.
Was it too late for Ishmael to repent?
The Midrash tells us that the reference to Abraham dying at a good old age (Gen. 25:8) refers to Ishmael’s repentance which brought comfort to his aging father. Ishmael returned just in time.
Oftentimes people view themselves as incorrigible sinners or non-practicing Jews. The question we must ask ourselves is, when is the cut off age to return back home?
Dr. Avraham Schwartzbaum OB”M (author of “The Bamboo Cradle”) moved his 96 year old secular mother to his home in Jerusalem. Shortly after her arrival she decided to become more observant by keeping Shabbos and Kashruth in addition to other mitzvoth, which she continued to keep until her death. Dr. Schwartzbaum was fond of telling people that they could still come closer, that is at least until age ninety-seven!
A Hassidic Jew from Boro Park, NY proudly proclaimed to a well-known Rabbi that he helped bring an 84 year old lady back to her Jewish roots. How does a Hassidic Jew living in an insular enclave achieve such a feat? It turned out that he owned a nursing home in Florida whose entire population was non-Jewish save for four Jews. His rabbi ruled that he must provide Kosher meals for the Jewish clients, which he did at a tremendous cost to himself. One year, on the last day of a two week government inspection of his facility, the inspector was heading out the door to the owners great relief. All of a sudden, Sadie, one of the Jewish ladies, called out to the inspector “Sir, this man is discriminating against me. He serves me different food than everybody else here.” The Hassidic man worked up a panic. He explained to the inspector that she is getting much better (Kosher) food than the other clients. The Hassidic man than turned to the lady and explained to her that Kosher food is much healthier. She replied “I’m on my out anyways, the faster I go the better.” “Kosher food is more expensive and tastier,” he attempted. She retorted “My taste buds don’t work anymore, and frankly, I just want to be like everybody else.” The inspector turned to the owner and said “If you don’t rectify the situation within a week, I’ll personally shut you down!” The Hassidic Jew concluded his story “I don’t know how I did it. I guess it was because my entire livelihood depended on it. All I do know is that within a week, she committed to keeping kosher in addition to other observances!”
We see that it is never too late to come back home. The Talmud (Berachos 34b/ Sanhedrin 99a) relates that the heavenly reward awaiting a penitent in the World to Come is even greater than that of a purely righteous individual (Tzaddik).
Similarly, the reason why the Hebrew letter “Heih” (×”) which represents this ephemeral world opens on both sides, is to send the emphatic message that penitents are always welcome, even if they enter through a shortcut into their spiritual existence. (Jerusalem Talmud Chagiga 10a)
Although Ishmael led an ignominious life, through his repentance he was assured a place in the World to Come. Judaism is replete with examples of penitents, but perhaps one of the most famous penitents was Rabbi Akiba. Until age forty he was an ignoramus shepherd who hated Torah scholars with such a passion that he would have preferred to bite them with the power of a donkey’s bone grinding bite as opposed to the mere flesh biting of a dog! (Talmud Pesachim 49b) When he turned forty he married, and his wife Rachel sent him off to begin studying Torah (like every good Jewish lady!). He became a Torah Scholar of the highest caliber and is responsible for transmitting all of the Oral Law which we study today. He could have given up while in his primitive existence, but he persevered. One day while Rabbi Akiba was teaching Torah, he suddenly had flashbacks of his prior Torah-less life. He exclaimed "I am so thankful to G-d for granting me an opportunity to place my destiny with the Torah scholars, as opposed to the loafers of the marketplace!" (Avoth D’Rebi Nosson 21:2)
Ishmael, Rabbi Akiva, Mrs. Schwatzbaum, and the Hassidic Jew from Boro Park all serve as a reminder that it is never too late. “As long as the flame is still burning, rectification is achievable!”
This past week commemorated the thirteenth anniversary of the passing of Rabbi Shlomo Carlebach (1925 -1924). Reb Shlomo, as he was affectionately known, left a very colorful legacy which testifies to his complex and chatoyant life. Perhaps this episode that I heard from the protagonist himself will shed some light on Reb Shlomo. On a late Tuesday morning in a pizza shop on Thirteenth Avenue in Boro Park, NY, Yossele, a successful Hassidic businessman was standing in line waiting to order and none other than Reb Shlomo walked in. “Shalom Aleichem Reb Yid” Reb Shlomo bellowed. To this day, Yossele doesn’t know what overcame his usual sweet demeanor, but he replied, “Reb Shlomo, I cannot give you Shalom.” “What, you can’t give Shalom to a fellow Jew,” said Reb Shlomo. “Why not?” “Because although you have brought so many Jews back to their roots you also need to come back,” replied Yossele. “Gevalt, you’re so right,” said Reb Shlomo. “What could I do to receive a Shalom from you,” asked Reb Shlomo. “You must repent,” replied Yossele, as he proceeded to delineate some of Reb Shlomo’s growing edges. “Reb Shlomo was taken aback. He said “It’s true, it’s true, I have to change.” Reb Shlomo put his hand on his forehead for a couple of minutes. He then looked up and said “I’m going to return. I’m going to do teshuva! Now will you give me Shalom?” And Yossele stuck out his hand and greeted Reb Shlomo Carlebach with a warm Shalom Aleichem. That afternoon, Yossele turned on his radio, only to be shocked by the broadcaster’s announcement that Rabbi Shlomo Carlebach just had a heart attack and passed away on a plane from New York to Toronto. (See Talmud Avodah Zara 17a regarding Rebbi Eliezer Ben Durda'ee and Maharal’s understanding)
We can all come closer.
Ultimately, Ishmael's descendants will bring us to repentance through afflicting us. (Baal Haturim Deuteronomy 31:29,Talmud Sanhedrin 97b, Maimonides Hilchos Teshuva 7:5). Ishmael left a legacy of repentance and he and his descendents serve as the impetus for our home-coming today. But why do so many people wait until the final moment. Jews throughout the ages were willing to give up their lives to die a Jew. Thank G-d we have the opportunity to live as a Jew. Let's take advantage of the opportunity!
“From here we see that Ishmael repented, by virtue of his allowing Isaac to walk ahead of him, out of respect even though Ishmael was older” (Rashi ibid, quoting Talmud Bava Basra 16b)
Rabbi Meir Simcha HaKohen of Dvinsk (1843-1926) in his commentary Meshech Chochma explains Ishmael’s original sin which caused the expulsion from his house as being his scorning of Abraham by saying that Abimelech fathered Isaac. (According to Sforno) Therefore his repentance was attained through recognizing that Abraham fathered Isaac. Other commentators understand Ishmael’s sin was the perpetration of the three cardinal sins: idolatry, adultery, and murder.
The astounding fact remains that at the end of Ishmael’s sinning life, he returned to his roots. We always hear about Ishmael’s legacy prior to his repentance, but ultimately he vindicated himself.
Was it too late for Ishmael to repent?
The Midrash tells us that the reference to Abraham dying at a good old age (Gen. 25:8) refers to Ishmael’s repentance which brought comfort to his aging father. Ishmael returned just in time.
Oftentimes people view themselves as incorrigible sinners or non-practicing Jews. The question we must ask ourselves is, when is the cut off age to return back home?
Dr. Avraham Schwartzbaum OB”M (author of “The Bamboo Cradle”) moved his 96 year old secular mother to his home in Jerusalem. Shortly after her arrival she decided to become more observant by keeping Shabbos and Kashruth in addition to other mitzvoth, which she continued to keep until her death. Dr. Schwartzbaum was fond of telling people that they could still come closer, that is at least until age ninety-seven!
A Hassidic Jew from Boro Park, NY proudly proclaimed to a well-known Rabbi that he helped bring an 84 year old lady back to her Jewish roots. How does a Hassidic Jew living in an insular enclave achieve such a feat? It turned out that he owned a nursing home in Florida whose entire population was non-Jewish save for four Jews. His rabbi ruled that he must provide Kosher meals for the Jewish clients, which he did at a tremendous cost to himself. One year, on the last day of a two week government inspection of his facility, the inspector was heading out the door to the owners great relief. All of a sudden, Sadie, one of the Jewish ladies, called out to the inspector “Sir, this man is discriminating against me. He serves me different food than everybody else here.” The Hassidic man worked up a panic. He explained to the inspector that she is getting much better (Kosher) food than the other clients. The Hassidic man than turned to the lady and explained to her that Kosher food is much healthier. She replied “I’m on my out anyways, the faster I go the better.” “Kosher food is more expensive and tastier,” he attempted. She retorted “My taste buds don’t work anymore, and frankly, I just want to be like everybody else.” The inspector turned to the owner and said “If you don’t rectify the situation within a week, I’ll personally shut you down!” The Hassidic Jew concluded his story “I don’t know how I did it. I guess it was because my entire livelihood depended on it. All I do know is that within a week, she committed to keeping kosher in addition to other observances!”
We see that it is never too late to come back home. The Talmud (Berachos 34b/ Sanhedrin 99a) relates that the heavenly reward awaiting a penitent in the World to Come is even greater than that of a purely righteous individual (Tzaddik).
Similarly, the reason why the Hebrew letter “Heih” (×”) which represents this ephemeral world opens on both sides, is to send the emphatic message that penitents are always welcome, even if they enter through a shortcut into their spiritual existence. (Jerusalem Talmud Chagiga 10a)
Although Ishmael led an ignominious life, through his repentance he was assured a place in the World to Come. Judaism is replete with examples of penitents, but perhaps one of the most famous penitents was Rabbi Akiba. Until age forty he was an ignoramus shepherd who hated Torah scholars with such a passion that he would have preferred to bite them with the power of a donkey’s bone grinding bite as opposed to the mere flesh biting of a dog! (Talmud Pesachim 49b) When he turned forty he married, and his wife Rachel sent him off to begin studying Torah (like every good Jewish lady!). He became a Torah Scholar of the highest caliber and is responsible for transmitting all of the Oral Law which we study today. He could have given up while in his primitive existence, but he persevered. One day while Rabbi Akiba was teaching Torah, he suddenly had flashbacks of his prior Torah-less life. He exclaimed "I am so thankful to G-d for granting me an opportunity to place my destiny with the Torah scholars, as opposed to the loafers of the marketplace!" (Avoth D’Rebi Nosson 21:2)
Ishmael, Rabbi Akiva, Mrs. Schwatzbaum, and the Hassidic Jew from Boro Park all serve as a reminder that it is never too late. “As long as the flame is still burning, rectification is achievable!”
This past week commemorated the thirteenth anniversary of the passing of Rabbi Shlomo Carlebach (1925 -1924). Reb Shlomo, as he was affectionately known, left a very colorful legacy which testifies to his complex and chatoyant life. Perhaps this episode that I heard from the protagonist himself will shed some light on Reb Shlomo. On a late Tuesday morning in a pizza shop on Thirteenth Avenue in Boro Park, NY, Yossele, a successful Hassidic businessman was standing in line waiting to order and none other than Reb Shlomo walked in. “Shalom Aleichem Reb Yid” Reb Shlomo bellowed. To this day, Yossele doesn’t know what overcame his usual sweet demeanor, but he replied, “Reb Shlomo, I cannot give you Shalom.” “What, you can’t give Shalom to a fellow Jew,” said Reb Shlomo. “Why not?” “Because although you have brought so many Jews back to their roots you also need to come back,” replied Yossele. “Gevalt, you’re so right,” said Reb Shlomo. “What could I do to receive a Shalom from you,” asked Reb Shlomo. “You must repent,” replied Yossele, as he proceeded to delineate some of Reb Shlomo’s growing edges. “Reb Shlomo was taken aback. He said “It’s true, it’s true, I have to change.” Reb Shlomo put his hand on his forehead for a couple of minutes. He then looked up and said “I’m going to return. I’m going to do teshuva! Now will you give me Shalom?” And Yossele stuck out his hand and greeted Reb Shlomo Carlebach with a warm Shalom Aleichem. That afternoon, Yossele turned on his radio, only to be shocked by the broadcaster’s announcement that Rabbi Shlomo Carlebach just had a heart attack and passed away on a plane from New York to Toronto. (See Talmud Avodah Zara 17a regarding Rebbi Eliezer Ben Durda'ee and Maharal’s understanding)
We can all come closer.
Ultimately, Ishmael's descendants will bring us to repentance through afflicting us. (Baal Haturim Deuteronomy 31:29,Talmud Sanhedrin 97b, Maimonides Hilchos Teshuva 7:5). Ishmael left a legacy of repentance and he and his descendents serve as the impetus for our home-coming today. But why do so many people wait until the final moment. Jews throughout the ages were willing to give up their lives to die a Jew. Thank G-d we have the opportunity to live as a Jew. Let's take advantage of the opportunity!
Thursday, October 25, 2007
Parshas Vayeira: The Secret of Shalom Bayis – Family Harmony:
“And they (the angels) said unto him (Abraham): 'Where is Sarah thy wife?' And he said: 'Behold, in the tent.' And He said: 'I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.' And Sarah heard in the tent door, which was behind him. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women. And Sarah laughed within herself, saying: 'After I have withered shall I again have clear skin?' ‘And my husband is old! And the L-rd said unto Abraham: 'why is it that Sarah laughed, saying: ‘Is it even true that I shall give birth, though I have aged?’ (Genesis 18:9-13)
The Talmud (Bava Metzia 87a) asks why the angels inquired as to Sarah’s whereabouts. They were well aware that Sarah was in the tent? The Talmud answers: to make her more beloved to Abraham by stressing her modest qualities. The Talmud then notes another peculiarity in the verse. Sarah laughed at the notion that she could bear children despite both her and Abraham’s advanced age. When G-d confronted Abraham about Sarah’s lack of optimism, G-d only stated that Sarah laughed due to her own age, and neglected to mention the added factor of Abraham’s age. (See Nachmanides) The Talmud explains that Shalom, harmony is so important, that G-d went so far as to state a half-truth, in order to preserve the family harmony.
This seems somewhat odd. Abraham and Sara had attained the spiritual level of angels, and they were well past the honeymoon stage. Abraham himself expressed that his advanced age might preclude his ability to beget children. Nevertheless, the angels saw fit to bring even more Shalom into their home. And even more shockingly, G-d deviated from the facts in order to prevent even the slightest amount of discord from occurring.
Abraham and Sarah were the first Jewish couple; therefore the Torah deems it necessary to stress right at the beginning of our destiny, the central role that Shalom Bayis has in Judaism.
To what degree is Shalom Bayis vital to G-d?
The Talmud (Sota 53b) relates that G-d even allows the Divine Name to be erased in order to restore marital harmony. In the unfortunate event of marriage dissolution, the altar itself [symbolically] sheds tears. (Talmud Gitin 90b)
Aaron Hakohen, the High Priest, who was appointed to serve G-d at the highest spiritual level, spent much of his precious time counseling couples. At his funeral, 80,000 young men who had been named Aharon by their parents in gratitude for restoring their Shalom Bayis, accompanied his bier. (Kallah Rabasi 3)
Why is G-d so invested in Shalom Bayis?
Our Sages tell us, "If there is no peace, there is nothing, as peace is worth everything.” (Toras Cohanim Bechukosai 26:6) Shalom, is actually one of G-d’s names (Talmud Shabbos 10b), and therefore the Talmud (Berachos 54a) promulgates that we say “Shalom Aleichem” as our greeting. We must greet our fellow man with the name of G-d, and so we wish them a G-dly peace.
Rabbi Menachem Meiri (1249 – c. 1310) (Berachos 64a) explains that although the word Shalom means peace, the deeper meaning is “shleimus”, completion. When peace reigns, one is drawn closer to spiritual wholesomeness. A Jewish home is a place where the Divine Spirit rests. The Talmud states "ish ve'isha zachu, shechina beineihem," “If a couple is meritorious, the Divine Spirit rests among them.” (Sota 17) As long as G-d is welcomed into the union, there is hope. The second the union becomes G-dless, a conflagration ensues.
How is G-d welcomed in? The Talmud says that as long as peace and tranquility is present, G-d will join. This Talmudic passage is sending a very powerful message. Every addition of Shalom brings more G-dliness into the world. Shalom does not mean having a truce. Shalom is harmony created through spiritual completion.
A woman commented to her friend "My marriage is great. My husband is overseas half the year and I also travel a lot, so we don't really get in each others way!" What a beautiful marriage! That lady had no idea what true Shalom means.
To get a better idea of practical manifestations of Shalom Bayis, let us examine some of the marriages of contemporary Rabbis.
At the end of Rabbi Joseph Ber Soloveitchik’s (1903-1993) active life, a young single man served as his attendant. One afternoon, Rabbi Soloveitchik noticed the young man all dressed up for a date, but his sneakers didn’t quite match his formal attire. The rabbi told him to switch to shoes. The fellow explained that he couldn't wear his white socks with black dress shoes. Rabbi Soloveitchik told him to get black or blue socks from his (Rabbi Soloveitchik’s) drawer. The young man then realized that the Rabbi Soloveitchik only wore white socks with his formal attire. The fellow built up the courage to ask him about the seeming hypocrisy! He answered "The reason why I wear white socks is since my wife could not see well, I didn’t want to trouble her to find matching socks to my clothes!"
Rabbi Shlomo Zalman Auerbach (1900-1995) would have a bite of cake before returning home in the evening so as not to come home hungry and in a sour mood!
Rabbi Alter Twersky, was dying of pancreatic cancer. He asked his son if Chemotherapy would help. They both agreed that it was not worth enduring another round because it is so painful, and it would surely not help the outcome. Afterwards his wife and the doctor recommended chemo. He agreed to undergo treatment. He explained to his son that he only did it so that his wife would not feel guilty that she didn’t do enough. That's love! That’s Shalom!
How do we achieve the harmony of Shalom Bayis and Shalom in general?
The Torah states "And you shall not be like Korach and his congregation" (Numbers 17:5). Rabbi Chaim Soloveitchik (1853-1918) explains this verse as both a commandment and an assurance. Never again will there be an argument in which one side is 100% wrong like Korach. There will always be blame on both sides. Our job is to take blame, and make amends! If we realize this reality, it will prevent a lot of unnecessary friction.
The Talmud (Eiruvin 13b) remarks that in the event of a Halachic argument between the study hall of Shamai (Beis Shamai) and the study hall of Hillel (Beis Hillel), the law follows Beis Hillel. Beis Hillel merited that distinction because not only would they study Beis Shamai's view in addition to their own view, they would even open their discussion with Beis Shamai's opinion.
Beis Hillel knew the secret to receiving G-d’s blessing. They always tried to see the other side of the story. If only people would find it easier to reconcile their differences, the world would be a much better place. That is only the first step. The second step is to learn from the models of Aaron Hakohen, Rabbi J.B. Soloveitchik, Rabbi Shlomo Zalman Aurbach, and Rabbi Twerky. We must place Shalom at the top of our priorities.
May we all merit the priestly blessing of “Yisa H-shem panav ailecha viyaseim licha Shalom”, “May G-d turn His countenance to us and establish for us peace!”
The Talmud (Bava Metzia 87a) asks why the angels inquired as to Sarah’s whereabouts. They were well aware that Sarah was in the tent? The Talmud answers: to make her more beloved to Abraham by stressing her modest qualities. The Talmud then notes another peculiarity in the verse. Sarah laughed at the notion that she could bear children despite both her and Abraham’s advanced age. When G-d confronted Abraham about Sarah’s lack of optimism, G-d only stated that Sarah laughed due to her own age, and neglected to mention the added factor of Abraham’s age. (See Nachmanides) The Talmud explains that Shalom, harmony is so important, that G-d went so far as to state a half-truth, in order to preserve the family harmony.
This seems somewhat odd. Abraham and Sara had attained the spiritual level of angels, and they were well past the honeymoon stage. Abraham himself expressed that his advanced age might preclude his ability to beget children. Nevertheless, the angels saw fit to bring even more Shalom into their home. And even more shockingly, G-d deviated from the facts in order to prevent even the slightest amount of discord from occurring.
Abraham and Sarah were the first Jewish couple; therefore the Torah deems it necessary to stress right at the beginning of our destiny, the central role that Shalom Bayis has in Judaism.
To what degree is Shalom Bayis vital to G-d?
The Talmud (Sota 53b) relates that G-d even allows the Divine Name to be erased in order to restore marital harmony. In the unfortunate event of marriage dissolution, the altar itself [symbolically] sheds tears. (Talmud Gitin 90b)
Aaron Hakohen, the High Priest, who was appointed to serve G-d at the highest spiritual level, spent much of his precious time counseling couples. At his funeral, 80,000 young men who had been named Aharon by their parents in gratitude for restoring their Shalom Bayis, accompanied his bier. (Kallah Rabasi 3)
Why is G-d so invested in Shalom Bayis?
Our Sages tell us, "If there is no peace, there is nothing, as peace is worth everything.” (Toras Cohanim Bechukosai 26:6) Shalom, is actually one of G-d’s names (Talmud Shabbos 10b), and therefore the Talmud (Berachos 54a) promulgates that we say “Shalom Aleichem” as our greeting. We must greet our fellow man with the name of G-d, and so we wish them a G-dly peace.
Rabbi Menachem Meiri (1249 – c. 1310) (Berachos 64a) explains that although the word Shalom means peace, the deeper meaning is “shleimus”, completion. When peace reigns, one is drawn closer to spiritual wholesomeness. A Jewish home is a place where the Divine Spirit rests. The Talmud states "ish ve'isha zachu, shechina beineihem," “If a couple is meritorious, the Divine Spirit rests among them.” (Sota 17) As long as G-d is welcomed into the union, there is hope. The second the union becomes G-dless, a conflagration ensues.
How is G-d welcomed in? The Talmud says that as long as peace and tranquility is present, G-d will join. This Talmudic passage is sending a very powerful message. Every addition of Shalom brings more G-dliness into the world. Shalom does not mean having a truce. Shalom is harmony created through spiritual completion.
A woman commented to her friend "My marriage is great. My husband is overseas half the year and I also travel a lot, so we don't really get in each others way!" What a beautiful marriage! That lady had no idea what true Shalom means.
To get a better idea of practical manifestations of Shalom Bayis, let us examine some of the marriages of contemporary Rabbis.
At the end of Rabbi Joseph Ber Soloveitchik’s (1903-1993) active life, a young single man served as his attendant. One afternoon, Rabbi Soloveitchik noticed the young man all dressed up for a date, but his sneakers didn’t quite match his formal attire. The rabbi told him to switch to shoes. The fellow explained that he couldn't wear his white socks with black dress shoes. Rabbi Soloveitchik told him to get black or blue socks from his (Rabbi Soloveitchik’s) drawer. The young man then realized that the Rabbi Soloveitchik only wore white socks with his formal attire. The fellow built up the courage to ask him about the seeming hypocrisy! He answered "The reason why I wear white socks is since my wife could not see well, I didn’t want to trouble her to find matching socks to my clothes!"
Rabbi Shlomo Zalman Auerbach (1900-1995) would have a bite of cake before returning home in the evening so as not to come home hungry and in a sour mood!
Rabbi Alter Twersky, was dying of pancreatic cancer. He asked his son if Chemotherapy would help. They both agreed that it was not worth enduring another round because it is so painful, and it would surely not help the outcome. Afterwards his wife and the doctor recommended chemo. He agreed to undergo treatment. He explained to his son that he only did it so that his wife would not feel guilty that she didn’t do enough. That's love! That’s Shalom!
How do we achieve the harmony of Shalom Bayis and Shalom in general?
The Torah states "And you shall not be like Korach and his congregation" (Numbers 17:5). Rabbi Chaim Soloveitchik (1853-1918) explains this verse as both a commandment and an assurance. Never again will there be an argument in which one side is 100% wrong like Korach. There will always be blame on both sides. Our job is to take blame, and make amends! If we realize this reality, it will prevent a lot of unnecessary friction.
The Talmud (Eiruvin 13b) remarks that in the event of a Halachic argument between the study hall of Shamai (Beis Shamai) and the study hall of Hillel (Beis Hillel), the law follows Beis Hillel. Beis Hillel merited that distinction because not only would they study Beis Shamai's view in addition to their own view, they would even open their discussion with Beis Shamai's opinion.
Beis Hillel knew the secret to receiving G-d’s blessing. They always tried to see the other side of the story. If only people would find it easier to reconcile their differences, the world would be a much better place. That is only the first step. The second step is to learn from the models of Aaron Hakohen, Rabbi J.B. Soloveitchik, Rabbi Shlomo Zalman Aurbach, and Rabbi Twerky. We must place Shalom at the top of our priorities.
May we all merit the priestly blessing of “Yisa H-shem panav ailecha viyaseim licha Shalom”, “May G-d turn His countenance to us and establish for us peace!”
Thursday, October 18, 2007
Parshas Lech Lecha: Individuality vs. Conformity:
“And G-d said unto Abraham “Go [to yourself] from your land, from your birthplace, and from your fathers house, to the land that I will show you.” (Genesis 12:1)
This verse is fraught with difficulty.
1) Why does the verse state "go to yourself," if G-d's point is for Abraham to journey to Canaan. It need only state "go"?
2) In the cantillation notes (trop), there is a comma after "your father’s house." If the command is to travel to Canaan, the thread should continue?
3) Abraham is told to take leave of his land, his birthplace, and his father’s house. Generally, one first takes leave of their home, then their city, and finally their country. Why is the order reversed?
4) Finally, it need only state to leave one’s land, as one’s city and home are subsumed in that statement.
Rabbi Samson Raphael Hirsch (1808-1888) advances the following understanding: Let us closely examine the terminology used. "Lech Lecha." "Lech" means to go. "Lecha" means to you. The juxtaposition is a new command. "Go to yourself." Perform a self-introspection, and find your own unique path. That was the first command mentioned in the verse.
Now let us analyze the second part of the verse: "Meiartzicha, mimoladitcha, umibeis avicha," from your land, from your birthplace, and from your fathers house. What is eretz? It is our national pride and patriotism. Our country imbibes us with our culture, spiritual mazal, our morals, and ethics. We are branded with our country as our identity. We take a certain pride in our national Olympics team, rejoice at our countries successes, and mourn in its sorrows.
What is Moledes? It is our birthplace, our hometown. We feel a direct connection to its very earth and stones, the buildings and the colorful landscaping. One’s nostalgia is always placed in the entrenched memories of the (seemingly) quaint little town of ones birthplace.
What is bayis? One’s home reflects one’s true individuality and personal mark. A cursory glance into one’s home reveals a microcosm of that person’s life. The books they read, the art they collect, and the curtains which they drape speak volumes about their life. This is the most intimate portrait of the inner workings and makeup of an individual.
G-d was not commanding Abraham to physically leave. He had already left Ur Kasdim physically. (Ironically named so in memoriam of Haran, Abraham's brother, who decided to blindly follow whoever emerged victorious, instead of searching out for the truth for himself.) This was a command to deracinate himself mentally of all his accumulated baggage. He was commanded to become an Avraham Haivri- meieiver hanahar- Abraham who proverbially crossed over the ocean of intellect to be G-d’s sole stalwart, taking on the world! For Abraham, this purging process was seemingly antipathetic to his life mission and natural proclivity of spreading the divine light. However before catapulting to the slot of the top outreach professional in history, he first had to be transparent with himself, and develop a true self-identity. He first had to mentally leave his country, then his city, and finally his father’s home, and go on to build his own future anew.
The first commandment was “lech”-leave your polluted surroundings. The second commandment was “lecha”- determine your strengths and weaknesses, and formulate your relationship with G-d.
Contrast that with his generation. They had just built the Tower of Babel. "Na'ase lanu shem, let us create a name for ourselves”, they declared. Let us strip away our personal identities and unite as one, into a conglomeration glued together by a common name. That was the spirit of communism. That is the antithesis of Abraham's odyssey. The quest for a personal mission and task was overrun by the neglect of the individual, in the pursuit for the utopian epoch. Abraham on the other hand was out to take on the world, and succeed!
This was the first of Abraham’s ten trials. According to the commentators Ramban (Nachmanides 1195-1270) and Rashi (Rabbi Shlomo Yitzchaki 1040-1105 C.E.),
all of Abraham’s trials and tribulations until the commandment of circumcision were dealing with his past. Finally, twenty-four years after the directive of lech lecha, G-d tells him that his severance with his past has been solidified. Now your new mission is hi’shaleich lifanay vehyei samim. Walk before me and be perfect. (Genesis 17:1) March with me into your sunset. G-d changed Abraham’s name in order to recharge him for his new mission. Ones name reflects their essence, so now with a new name, and with Abraham’s circumcision which gave him spiritual completeness, he was ready to confront his future.
Now Abraham could truly fulfill the second command of the verse of Lech lecha: El haaretz asher areka, go to the land that I will show you. March forward towards your life mission. After Abraham was commanded to develop himself, he was then commanded not to be a tzaddik in peltz, a righteous individual warming only himself in a fur coat, if he can ignite a fire and warm up the whole world.
The last trial, the binding of Isaac, was issued with the same directive. Lech lecha-go on to your new mission, to your true essence, and gallop forward living in the shadow of
G-d.
Interestingly enough, the Malbim, Rabbi Meir Leibush (1809-1879) points out that in regards to Abraham’s nephew Lot, the Torah tells us: "vayeilech ito Lot", “and Lot went with him.” (Gen. 12:4) Lot merely tagged along with Abraham. Lot never purged himself of his past; he merely was building on his disillusioned past. Therefore, he moved to evil Sodom and was ultimately debauched.
Similarly we're told that Abraham departed on his peregrination with " hanefesh asher asa bicharan", “the souls he inspired in Charan.” (Gen.12:5) We never hear from them again. What happened to them all? I believe that they all vanished because they never heeded the words of G-d telling them lech lecha-shred your past and only then develop your future.
So what is our mission in life?
The great Hassidic Master, Rabbi Meshulam Zusha of Anipoli (1718-1800), was lying on his deathbed surrounded by his closest disciples. Suddenly the great Rebbe began to weep. They asked him, "why are you crying?" He replied “I'm on the doorsteps of the Pearly Gates. When I arrive, G-d won't ask me why I didn't lead my life like Moses or David. He won't even ask me why I wasn't like all the great rabbis of today. He'll simply ask me why I wasn’t Zusha? Why didn't I fulfill my potential? Why didn't I follow the path that could have been mine? And for that I have no answer.”
Rabbi Leib Bakst (1915-2004), the Rosh Yeshivah, Dean of Yeshivah Gedolah of Greater Detroit, had the privilege of seeing the great Torah giant Rabbi Yisroel Meir Kagan, (1838-1933) known as the Chafetz Chaim for the first time at age eleven. The Chafetz Chaim invited him to observe a meeting with the lay leaders of the community. The Chafetz Chaim opened up the meeting by asking each person to say who they were. Each one proceeded to introduce themselves by name and professional occupation. The Chafetz Chaim proceeded to chastise them saying: “that's what you do, but who are you? What’s your true essence?”
The Torah tells us,"Vayivra Elokim es ha'adam bitzalmo,bitzelem Elokim barah oso." “G-d created man in his image; in the image of G-d he created him.”(Gen. 1:27) This seems redundant. Why does it first say bitzalmo, in his image & then reiterate bitzelem Elokim, in G-d's image? Rabbi Aaron Soloveitchik OB”M explains that G-d created man in man's own singular image and that's what “in his image” means. Each one of us was created in our very own unique image. The Talmud Berachos tells us, Ksheim shepirtzoseiuem ainum shavim, kach ain daiyoteihem shavim. Just as each person has unique facial features, so they each possess distinctive opinions and personalities.
Let us all carry this idea and Talmudic dictum with us at all times. We are each endowed with a "sui generis" or exclusive sense of self, and let no one divest us of that unalienable right.
The Grand Rabbi Menachem Mendel of Kotzk once quipped: "If I am I because I am I, and you are you because you are you, then I am I and you are you. However, if I am I because you are you, and you are you because I am I, then I am not I and you are not you!"
Michaelangelo was asked how he managed to carve the monolithic "David” in Florence, Italy, out of a mere piece of alabaster. He replied, "Simple, David was already there. All I had to do was to chip away at the excess alabaster and allow David to escape."
Perhaps this concept is best illustrated with the following tale. There was once a fellow from Chelm who was going to the bathhouse to immerse himself in the city’s ritual bath. As he was getting undressed and about to descend into the water he was gripped by fear. He realized that once he disrobes, he won’t recognize himself being that he identifies himself by his clothing. So how will he recognize himself when he comes out of the water?
He conceives of an ingenious plan. He ties a little red thread to his toe, and he says, “When I come out of the water I’ll look at all of the toes on the floor. I’ll see which toe has a red thread tied to it, and I’ll know who I am.”
So he goes into the water, but as luck would have it, the thread unties itself and attaches itself to someone else’s toe. He comes out of the water and starts looking around for the red thread. He finally finds it on someone else’s toe and says to the fellow, “Ah! I know who you are, but who am I?!”
In psychology, we are told that there are four expressions of self: 1) Who you think you are 2) What others think of you 3) What you want others to think of you 4) Who you really are.
Abraham set the path for us. He engaged in the mission of finding his true self. Only after accomplishing that mission was he prepared to become the Father of us all. That quest is our spiritual inheritance. May we all learn from Abraham to seek out our opportunity, to re-examine our past, and to plan accordingly for our future; lest we be condemned to perpetuate our circumstance!
This verse is fraught with difficulty.
1) Why does the verse state "go to yourself," if G-d's point is for Abraham to journey to Canaan. It need only state "go"?
2) In the cantillation notes (trop), there is a comma after "your father’s house." If the command is to travel to Canaan, the thread should continue?
3) Abraham is told to take leave of his land, his birthplace, and his father’s house. Generally, one first takes leave of their home, then their city, and finally their country. Why is the order reversed?
4) Finally, it need only state to leave one’s land, as one’s city and home are subsumed in that statement.
Rabbi Samson Raphael Hirsch (1808-1888) advances the following understanding: Let us closely examine the terminology used. "Lech Lecha." "Lech" means to go. "Lecha" means to you. The juxtaposition is a new command. "Go to yourself." Perform a self-introspection, and find your own unique path. That was the first command mentioned in the verse.
Now let us analyze the second part of the verse: "Meiartzicha, mimoladitcha, umibeis avicha," from your land, from your birthplace, and from your fathers house. What is eretz? It is our national pride and patriotism. Our country imbibes us with our culture, spiritual mazal, our morals, and ethics. We are branded with our country as our identity. We take a certain pride in our national Olympics team, rejoice at our countries successes, and mourn in its sorrows.
What is Moledes? It is our birthplace, our hometown. We feel a direct connection to its very earth and stones, the buildings and the colorful landscaping. One’s nostalgia is always placed in the entrenched memories of the (seemingly) quaint little town of ones birthplace.
What is bayis? One’s home reflects one’s true individuality and personal mark. A cursory glance into one’s home reveals a microcosm of that person’s life. The books they read, the art they collect, and the curtains which they drape speak volumes about their life. This is the most intimate portrait of the inner workings and makeup of an individual.
G-d was not commanding Abraham to physically leave. He had already left Ur Kasdim physically. (Ironically named so in memoriam of Haran, Abraham's brother, who decided to blindly follow whoever emerged victorious, instead of searching out for the truth for himself.) This was a command to deracinate himself mentally of all his accumulated baggage. He was commanded to become an Avraham Haivri- meieiver hanahar- Abraham who proverbially crossed over the ocean of intellect to be G-d’s sole stalwart, taking on the world! For Abraham, this purging process was seemingly antipathetic to his life mission and natural proclivity of spreading the divine light. However before catapulting to the slot of the top outreach professional in history, he first had to be transparent with himself, and develop a true self-identity. He first had to mentally leave his country, then his city, and finally his father’s home, and go on to build his own future anew.
The first commandment was “lech”-leave your polluted surroundings. The second commandment was “lecha”- determine your strengths and weaknesses, and formulate your relationship with G-d.
Contrast that with his generation. They had just built the Tower of Babel. "Na'ase lanu shem, let us create a name for ourselves”, they declared. Let us strip away our personal identities and unite as one, into a conglomeration glued together by a common name. That was the spirit of communism. That is the antithesis of Abraham's odyssey. The quest for a personal mission and task was overrun by the neglect of the individual, in the pursuit for the utopian epoch. Abraham on the other hand was out to take on the world, and succeed!
This was the first of Abraham’s ten trials. According to the commentators Ramban (Nachmanides 1195-1270) and Rashi (Rabbi Shlomo Yitzchaki 1040-1105 C.E.),
all of Abraham’s trials and tribulations until the commandment of circumcision were dealing with his past. Finally, twenty-four years after the directive of lech lecha, G-d tells him that his severance with his past has been solidified. Now your new mission is hi’shaleich lifanay vehyei samim. Walk before me and be perfect. (Genesis 17:1) March with me into your sunset. G-d changed Abraham’s name in order to recharge him for his new mission. Ones name reflects their essence, so now with a new name, and with Abraham’s circumcision which gave him spiritual completeness, he was ready to confront his future.
Now Abraham could truly fulfill the second command of the verse of Lech lecha: El haaretz asher areka, go to the land that I will show you. March forward towards your life mission. After Abraham was commanded to develop himself, he was then commanded not to be a tzaddik in peltz, a righteous individual warming only himself in a fur coat, if he can ignite a fire and warm up the whole world.
The last trial, the binding of Isaac, was issued with the same directive. Lech lecha-go on to your new mission, to your true essence, and gallop forward living in the shadow of
G-d.
Interestingly enough, the Malbim, Rabbi Meir Leibush (1809-1879) points out that in regards to Abraham’s nephew Lot, the Torah tells us: "vayeilech ito Lot", “and Lot went with him.” (Gen. 12:4) Lot merely tagged along with Abraham. Lot never purged himself of his past; he merely was building on his disillusioned past. Therefore, he moved to evil Sodom and was ultimately debauched.
Similarly we're told that Abraham departed on his peregrination with " hanefesh asher asa bicharan", “the souls he inspired in Charan.” (Gen.12:5) We never hear from them again. What happened to them all? I believe that they all vanished because they never heeded the words of G-d telling them lech lecha-shred your past and only then develop your future.
So what is our mission in life?
The great Hassidic Master, Rabbi Meshulam Zusha of Anipoli (1718-1800), was lying on his deathbed surrounded by his closest disciples. Suddenly the great Rebbe began to weep. They asked him, "why are you crying?" He replied “I'm on the doorsteps of the Pearly Gates. When I arrive, G-d won't ask me why I didn't lead my life like Moses or David. He won't even ask me why I wasn't like all the great rabbis of today. He'll simply ask me why I wasn’t Zusha? Why didn't I fulfill my potential? Why didn't I follow the path that could have been mine? And for that I have no answer.”
Rabbi Leib Bakst (1915-2004), the Rosh Yeshivah, Dean of Yeshivah Gedolah of Greater Detroit, had the privilege of seeing the great Torah giant Rabbi Yisroel Meir Kagan, (1838-1933) known as the Chafetz Chaim for the first time at age eleven. The Chafetz Chaim invited him to observe a meeting with the lay leaders of the community. The Chafetz Chaim opened up the meeting by asking each person to say who they were. Each one proceeded to introduce themselves by name and professional occupation. The Chafetz Chaim proceeded to chastise them saying: “that's what you do, but who are you? What’s your true essence?”
The Torah tells us,"Vayivra Elokim es ha'adam bitzalmo,bitzelem Elokim barah oso." “G-d created man in his image; in the image of G-d he created him.”(Gen. 1:27) This seems redundant. Why does it first say bitzalmo, in his image & then reiterate bitzelem Elokim, in G-d's image? Rabbi Aaron Soloveitchik OB”M explains that G-d created man in man's own singular image and that's what “in his image” means. Each one of us was created in our very own unique image. The Talmud Berachos tells us, Ksheim shepirtzoseiuem ainum shavim, kach ain daiyoteihem shavim. Just as each person has unique facial features, so they each possess distinctive opinions and personalities.
Let us all carry this idea and Talmudic dictum with us at all times. We are each endowed with a "sui generis" or exclusive sense of self, and let no one divest us of that unalienable right.
The Grand Rabbi Menachem Mendel of Kotzk once quipped: "If I am I because I am I, and you are you because you are you, then I am I and you are you. However, if I am I because you are you, and you are you because I am I, then I am not I and you are not you!"
Michaelangelo was asked how he managed to carve the monolithic "David” in Florence, Italy, out of a mere piece of alabaster. He replied, "Simple, David was already there. All I had to do was to chip away at the excess alabaster and allow David to escape."
Perhaps this concept is best illustrated with the following tale. There was once a fellow from Chelm who was going to the bathhouse to immerse himself in the city’s ritual bath. As he was getting undressed and about to descend into the water he was gripped by fear. He realized that once he disrobes, he won’t recognize himself being that he identifies himself by his clothing. So how will he recognize himself when he comes out of the water?
He conceives of an ingenious plan. He ties a little red thread to his toe, and he says, “When I come out of the water I’ll look at all of the toes on the floor. I’ll see which toe has a red thread tied to it, and I’ll know who I am.”
So he goes into the water, but as luck would have it, the thread unties itself and attaches itself to someone else’s toe. He comes out of the water and starts looking around for the red thread. He finally finds it on someone else’s toe and says to the fellow, “Ah! I know who you are, but who am I?!”
In psychology, we are told that there are four expressions of self: 1) Who you think you are 2) What others think of you 3) What you want others to think of you 4) Who you really are.
Abraham set the path for us. He engaged in the mission of finding his true self. Only after accomplishing that mission was he prepared to become the Father of us all. That quest is our spiritual inheritance. May we all learn from Abraham to seek out our opportunity, to re-examine our past, and to plan accordingly for our future; lest we be condemned to perpetuate our circumstance!
Thursday, October 11, 2007
Parshas Noach - Environmentalism Revisited
Parshas Noach:
Environmentalism Revisited:
“And G-d saw the earth and behold it was corrupted, for all flesh had corrupted its way upon the earth.” (Genesis 6:12)
What does it mean to be rotten to the core? In this week’s Parsha we are treated to whole new level of rottenness. Rashi quotes the Talmud (Sanhedrin 108a) that the term “all flesh” includes the animal kingdom as having been guilty of degeneration by mating with other species. This means that the animals dug their own pit to be guilty of destruction.
How is it possible for animals to have degenerated to such a level of debasement? Furthermore, why would animals get punished for such actions if it lacks free-will?
Rabbi Eliyohu Lopian (1872-1970), in his magnum opus Lev Eliyohu relates that in the city of Lomza, Poland there was a hospital built from wood which was had seen the passage of time. Unfortunately, long-term patients would oftentimes contract new and more severe illnesses during their stay in the hospital. It reached such a proportion that experts from Warsaw were brought in for consultation. After a lengthy visit they concluded that the hospital building itself was the cause for the disease. It seems that the germs had become so suffused into the building that the only solution was to burn down the hospital building, thereby enabling a new one to be rebuilt.
In another remarkable incident, the famed European Torah scholar, Rabbi Elchanan Wasserman (1875-1941), visited New York in the dawn preceding the holocaust. As he sat in the back of a car with his head firmly embedded in his Torah studies, he suddenly jumped up and proclaimed “get me out of here, I feel the impurity.” It turned out that his driver took a shortcut through Times Square and 42nd Street which was notorious for its spiritual depravity.
Rabbi Yosef Dov Soloveitchik (1820-1892), in his work Beis Halevi elaborates on this theme. Environment is the key to spirituality. If somebody succumbs to a sinful desire, that desire is now more implanted into the physical world. Osmosis occurs in the spiritual realm as well. Therefore the debauched actions of the generation of the Great Deluge not only impacted themselves, it changed the very nature of all mankind, the animal kingdom, and even the very earth (as the Midrash has it). Noah only had the advantage that he was intrinsically righteous, but even he would have been affected by his surroundings had it not been for G-d’s protection. (Midrash) Everybody is influenced by their environment. The experts visiting the Lomza Hospital and Rabbi Elchanan Wasserman were keenly aware of this. That is why the only solution to the anarchy of Noah’s generation was total and utter destruction. This was not only a punishment; it was the sole means of regenerating a pristine and moral world.
The Dove holding the olive branch therefore was chosen to herald the new post-flood beginning. A dove mates exclusively with doves, and the olive tree rejects grafting. They were setting the new standard for the survivors in the new world.
We pray every morning to have good neighbors and good friends. This is no mere prayer for convenience sake. This is a spiritual request in the highest level. We are directly influenced by our environment as our sages in Pikei Avos, Ethics from our Fathers inform us. We therefore beseech G-d to grant us the company of people who will increase our connection to G-d.
May we all merit to choose a positive environment, and to only impart positive spiritual environmental emissions.
Environmentalism Revisited:
“And G-d saw the earth and behold it was corrupted, for all flesh had corrupted its way upon the earth.” (Genesis 6:12)
What does it mean to be rotten to the core? In this week’s Parsha we are treated to whole new level of rottenness. Rashi quotes the Talmud (Sanhedrin 108a) that the term “all flesh” includes the animal kingdom as having been guilty of degeneration by mating with other species. This means that the animals dug their own pit to be guilty of destruction.
How is it possible for animals to have degenerated to such a level of debasement? Furthermore, why would animals get punished for such actions if it lacks free-will?
Rabbi Eliyohu Lopian (1872-1970), in his magnum opus Lev Eliyohu relates that in the city of Lomza, Poland there was a hospital built from wood which was had seen the passage of time. Unfortunately, long-term patients would oftentimes contract new and more severe illnesses during their stay in the hospital. It reached such a proportion that experts from Warsaw were brought in for consultation. After a lengthy visit they concluded that the hospital building itself was the cause for the disease. It seems that the germs had become so suffused into the building that the only solution was to burn down the hospital building, thereby enabling a new one to be rebuilt.
In another remarkable incident, the famed European Torah scholar, Rabbi Elchanan Wasserman (1875-1941), visited New York in the dawn preceding the holocaust. As he sat in the back of a car with his head firmly embedded in his Torah studies, he suddenly jumped up and proclaimed “get me out of here, I feel the impurity.” It turned out that his driver took a shortcut through Times Square and 42nd Street which was notorious for its spiritual depravity.
Rabbi Yosef Dov Soloveitchik (1820-1892), in his work Beis Halevi elaborates on this theme. Environment is the key to spirituality. If somebody succumbs to a sinful desire, that desire is now more implanted into the physical world. Osmosis occurs in the spiritual realm as well. Therefore the debauched actions of the generation of the Great Deluge not only impacted themselves, it changed the very nature of all mankind, the animal kingdom, and even the very earth (as the Midrash has it). Noah only had the advantage that he was intrinsically righteous, but even he would have been affected by his surroundings had it not been for G-d’s protection. (Midrash) Everybody is influenced by their environment. The experts visiting the Lomza Hospital and Rabbi Elchanan Wasserman were keenly aware of this. That is why the only solution to the anarchy of Noah’s generation was total and utter destruction. This was not only a punishment; it was the sole means of regenerating a pristine and moral world.
The Dove holding the olive branch therefore was chosen to herald the new post-flood beginning. A dove mates exclusively with doves, and the olive tree rejects grafting. They were setting the new standard for the survivors in the new world.
We pray every morning to have good neighbors and good friends. This is no mere prayer for convenience sake. This is a spiritual request in the highest level. We are directly influenced by our environment as our sages in Pikei Avos, Ethics from our Fathers inform us. We therefore beseech G-d to grant us the company of people who will increase our connection to G-d.
May we all merit to choose a positive environment, and to only impart positive spiritual environmental emissions.
Thursday, September 20, 2007
Yom Kippur: Why Jonah?
In the synagogue I attended in my youth, the only time the honor of receiving an Aliyah to the Torah were sold was the High Holidays and Simchas Torah. The most expensive Aliyah was always Maftir Yonah, the final Torah reading during the afternoon service on Yom Kippur in which the section from the Book of Jonah is chanted as the Haftorah.
This is not Jonah’s first appearance during the High-Holiday season. For the past two weeks in the daily recitation of the penitential prayer of slichos in the dawn, we invoked the merit of Jonah whose prayers were answered while treading inside the large fish.
What is the reason that the supplementary reading of the haftorah on Yom Kippur is chanted from the book of Jonah? Why has the prophet Jonah achieved the paradigmatic level for Teshuva, true penitence?
Many commentators understand the reading as an invocation the merit of Jonah’s repentance, and also the merit of the happy ending in which Jonah successfully galvanized the entire city of ninveh to contrition & submission.
Other Commentators posit that perhaps this is the story of infidelity, rebellion, and sheer perfidy. And perhaps the hero Jonah began not as such a hero, rather somewhat clouded.
The truth is that yes, Jonah had a shaky beginning. This is the story of a real person who in his quest to save the sinning Jews by not having them contrasted with the repentant Ninvei'ites, jeopardized his own personal relationship with the omniscient & omnipotent being. And hear this: not only DID JONAH RUN AWAY from obeying the command of G-d, the Almighty himself abetted in Jonah's absconding, and this is what we shall focus on.
The midrashic work, Pirkei Direbi Eliezar maintains that when Jonah went down to the port in Jaffa, there were no ships docked. The ship to Tarshish had departed two days previously. God thereupon caused a strong wind to blow at sea which forced the ship back to the Jaffa port. When Jonah saw the ship returning, he rejoiced, because he viewed the ships return as divine approval for his actions.
Rabbi Shlomo Ibn Gibirol (11th Century Spain) observes that although Jonah was attempting to flee from G-d, the L-rd himself assisted Jonah in his bolting. In his words "even when man is rebelling against G-d, the L-rd insures that the rebellion stems forth from the Almighty. He frees himself from G-d, with the help of the G-d. He runs away from G-d, together with G-d."
The Babylonian Talmud (Makos 10b) takes it a step further. Rav Huna states “biderech sheadam rotzeh leileich, bah molichin oso,” in the path that a person wishes to go, in that very path [the angels who are created by ones wills and desires to perform mitzvahs or G-d forbid aveiros] lead the person. We control our destiny. (Maharsha ibid)
Rabbi Eliyahu of Vilna, commonly known as the The Vilna Gaon (Genius of Vilnius, 1720 – 1797) elaborates on the Pirkei Direbi Eliezer’s version regarding Jonah's disappearance, that Jonah was joyous because he didn't realize the caveat of biderech sheodom rotzeh leileilech molichin oso, our desires dictate our actions. Free will reigns supreme. This view of the Vilna Gaon was his guiding shibboleth. Namely when the Vilna Gaon was asked "vee azoi vakst min a gaon" How does one become a gaon, a great sage? He replied "Vil-nor, vestu zein a gaon"-If you only desire as such, you will become a gaon!
So what changed with Jonah? What was the fulcrum that transformed Jonah the obfuscated prophet to becoming Jonah the hero, Jonah the man of mission, Jonah the paradigm of repentance? The answer is that it's the same Jonah. It's just a different desire. A new leaf, a clean slate, a 180 degree transformation. And that transformation was caused by desire, only desire.
In fact, Rabbi David Abudraham ( Spain , 14th Century), explains that the lesson from Jonah is that it’s impossible to escape from G-d. Rabbi Yisrael Meir Kagan, the Chofetz Chaim (1838-1933) in his commentary Shaar Hatzion explains this to mean that G-d’s desire will always prevail. Jonah took the most drastic steps to avoid prophesying for G-d, and although he successfully ran away, G-d swallowed him back up, and ultimately he prophesied as commanded by G-d. The lesson for us is not to give up on ourselves. G-d will go to the extreme to ensure our success, so let’s begin today. We will end up fulfilling our mission on this world either in this lifetime or in a resurrected state, so we might as well not push it off any longer. That is the message from Jonah and that’s the focus with the conclusion of Yom Kippur.
For clarities sake, clearly Jonah was a Righteous all along as the Jerusalem Talmud states, just this action requires elucidation.
This reading of Jonah occurs in our last prayer before Ne'eila. This is the final presentation of our case before the closing arguments of Ne'eila. Now all that we need is the Vilner-the desire to strive for higher spiritual callings. May we all be blessed with the vilner, and may we all merit to have our prayers answered through our invocation of mi she'ana liyona bimei hadaga hu ya'aneinu. Have a Gmar Chasima Tova!
This is not Jonah’s first appearance during the High-Holiday season. For the past two weeks in the daily recitation of the penitential prayer of slichos in the dawn, we invoked the merit of Jonah whose prayers were answered while treading inside the large fish.
What is the reason that the supplementary reading of the haftorah on Yom Kippur is chanted from the book of Jonah? Why has the prophet Jonah achieved the paradigmatic level for Teshuva, true penitence?
Many commentators understand the reading as an invocation the merit of Jonah’s repentance, and also the merit of the happy ending in which Jonah successfully galvanized the entire city of ninveh to contrition & submission.
Other Commentators posit that perhaps this is the story of infidelity, rebellion, and sheer perfidy. And perhaps the hero Jonah began not as such a hero, rather somewhat clouded.
The truth is that yes, Jonah had a shaky beginning. This is the story of a real person who in his quest to save the sinning Jews by not having them contrasted with the repentant Ninvei'ites, jeopardized his own personal relationship with the omniscient & omnipotent being. And hear this: not only DID JONAH RUN AWAY from obeying the command of G-d, the Almighty himself abetted in Jonah's absconding, and this is what we shall focus on.
The midrashic work, Pirkei Direbi Eliezar maintains that when Jonah went down to the port in Jaffa, there were no ships docked. The ship to Tarshish had departed two days previously. God thereupon caused a strong wind to blow at sea which forced the ship back to the Jaffa port. When Jonah saw the ship returning, he rejoiced, because he viewed the ships return as divine approval for his actions.
Rabbi Shlomo Ibn Gibirol (11th Century Spain) observes that although Jonah was attempting to flee from G-d, the L-rd himself assisted Jonah in his bolting. In his words "even when man is rebelling against G-d, the L-rd insures that the rebellion stems forth from the Almighty. He frees himself from G-d, with the help of the G-d. He runs away from G-d, together with G-d."
The Babylonian Talmud (Makos 10b) takes it a step further. Rav Huna states “biderech sheadam rotzeh leileich, bah molichin oso,” in the path that a person wishes to go, in that very path [the angels who are created by ones wills and desires to perform mitzvahs or G-d forbid aveiros] lead the person. We control our destiny. (Maharsha ibid)
Rabbi Eliyahu of Vilna, commonly known as the The Vilna Gaon (Genius of Vilnius, 1720 – 1797) elaborates on the Pirkei Direbi Eliezer’s version regarding Jonah's disappearance, that Jonah was joyous because he didn't realize the caveat of biderech sheodom rotzeh leileilech molichin oso, our desires dictate our actions. Free will reigns supreme. This view of the Vilna Gaon was his guiding shibboleth. Namely when the Vilna Gaon was asked "vee azoi vakst min a gaon" How does one become a gaon, a great sage? He replied "Vil-nor, vestu zein a gaon"-If you only desire as such, you will become a gaon!
So what changed with Jonah? What was the fulcrum that transformed Jonah the obfuscated prophet to becoming Jonah the hero, Jonah the man of mission, Jonah the paradigm of repentance? The answer is that it's the same Jonah. It's just a different desire. A new leaf, a clean slate, a 180 degree transformation. And that transformation was caused by desire, only desire.
In fact, Rabbi David Abudraham ( Spain , 14th Century), explains that the lesson from Jonah is that it’s impossible to escape from G-d. Rabbi Yisrael Meir Kagan, the Chofetz Chaim (1838-1933) in his commentary Shaar Hatzion explains this to mean that G-d’s desire will always prevail. Jonah took the most drastic steps to avoid prophesying for G-d, and although he successfully ran away, G-d swallowed him back up, and ultimately he prophesied as commanded by G-d. The lesson for us is not to give up on ourselves. G-d will go to the extreme to ensure our success, so let’s begin today. We will end up fulfilling our mission on this world either in this lifetime or in a resurrected state, so we might as well not push it off any longer. That is the message from Jonah and that’s the focus with the conclusion of Yom Kippur.
For clarities sake, clearly Jonah was a Righteous all along as the Jerusalem Talmud states, just this action requires elucidation.
This reading of Jonah occurs in our last prayer before Ne'eila. This is the final presentation of our case before the closing arguments of Ne'eila. Now all that we need is the Vilner-the desire to strive for higher spiritual callings. May we all be blessed with the vilner, and may we all merit to have our prayers answered through our invocation of mi she'ana liyona bimei hadaga hu ya'aneinu. Have a Gmar Chasima Tova!
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