“The chief wine steward spoke to Pharaoh.’ I must recall my crimes today,' he said. 'Pharaoh was angry at us, and he placed me under arrest in the house of the captain of the guard, along with the chief baker. We dreamed one night - he and I each had a dream that seemed to have its own special meaning. There was a young Hebrew man with us, a slave of the captain of the guard. We told him our dreams, and he interpreted them. He provided each of us with an interpretation, and things worked out just as he said they would. I was given back my position, while [the baker] was hanged.' Pharaoh sent messengers and had Joseph summoned. They rushed him from the dungeon. He got a haircut and changed clothes, and then came to Pharaoh.” –Genesis 41:9-14
The kabalistic work Zohar maintains that the sale of Joseph to Egypt and his subsequent rise to the position of viceroy was part of the Divine plan of sending the Jews into exile. This was the means to that end. Joseph would have been redeemed from jail regardless, it so happens to be that the chief wine steward merited being the messenger for the Divine plan. Had he not spoken, somehow Joseph would have achieved freedom through another means.
In the Purim story as well, Mordechai tells Esther that she is given an opportunity to forever be inscribed in the hollowed annals of Jewish history. However if she refused, salvation would inevitable arrive from another source, and her destiny would be lost forever.
We are currently in the midst of the Chanukah celebration. We are celebrating the victory of the Torah lifestyle over that of the Greek lifestyle. The Jews were not in physical danger; this was purely a war against the spiritual soul of the Jews. The Jewish establishment in Israel had primarily assimilated. There were just a small amount of faithful Jews remaining. Matisyahu the High Priest analyzed the situation. G-d promises the Jewish people that they will persevere no matter what befalls them. Matisyahu realized that his moment has arrived. If he decides to stand up for the future of the Jewish people he will partake in its future, but if G-d forbid he stands on the sidelines, who knows what will happen to his own family. He decided to fight back against this war on the Torah and mitzvos, and he succeeded. Our celebration is about a small group of people who saw the challenge that lay ahead, but nonetheless decided to do their part. G-d welcomed their efforts and decided to make them His messengers for the preservation of our faith.
We are at a crossroad today. The Jewish world has by and large assimilated. Intermarriage is rampant. The story of Chanukah is more applicable than ever. Today there is no more Matisyahu, there is just you and me. Each one of us can spread the light. We can each become like the Maccabees. Practically speaking here are just a couple of ideas to help us join the ranks of the chief wine steward, Esther, and Matisyahu:
1) Inform friends and co-workers about learning opportunities such as Partners in Torah.1-800-Study-4-2
2) Invite friends over for a Shabbos meal.
3) Offer to help with procuring mezuzahs etc.
4) Invite friends over for Chanukah lighting and latkas, and explain how this isn't the Jewish response to X-mas.
5) Host a kosher cooking event
6) Create a lunch and learn in your office
7) Begin your workday by studying the daily laws of gossip with co-workers or friends
8) Study more Torah
9) Create achievable goals for your own advancement in Torah study
10) Email a weekly Torah thought to friends
Hopefully through this group effort we will all merit to witness our generations personal Chanukah miracle!
Thursday, December 11, 2008
Parshas Vayeishev: The Portraits on the Wall
"And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. And it came to pass on a certain day, when he went into the house to do his work, and there was none of the men of the house there within, that she caught him by his garment, saying: 'Lie with me.' And he left his garment in her hand, and fled, and got him out." -Genesis 10:12
"TO DO HIS WORK: Joseph had planned on lying with his master’s wife, but his father's image appeared to him... Joseph therefore abstained from sinning. As a reward he merited getting the letter “hey” from G-d's name added to his own name. -Talmud Sota 36b
In the heat of the moment, just a split second before Joseph would have mired his eternal destiny, Jacob's visage jolted him into repentance. Let's think about this for a second. Surely this was a great accomplishment, but at the end of the day, Jacob appeared to Joseph to stop him. Why did Joseph receive such a great reward, if he had such a clear revelation which pulled the brakes on his raging urge?
To understand the significance of Joseph’s actions, we must first appreciate the backdrop of this incident. Joseph was a young lad who was the apple of his father’s eye. He studied with his father and received more than his eleven brothers received. One day however that entire picture changed. Betrayed by his brothers, he was sold into slavery. He was sold from one group to another until he was finally sold to Potiphar in Egypt. At that point most people would have thrown all of their traditions away. He saw that his brother’s faith did not prevent them from committing this act against him. Nobody sought him out. He had no future left to his name. Alas, his master saw things differently. Joseph quickly rose to the position of chief of staff in Potiphar’s estate. He created a new identity for himself. He was so beloved that eventually his master gave his own daughter to Joseph for marriage. His new future and identity was secure. He was exceptionally handsome, and his own master’s wife constantly attempted to seduce him. He was set for life.
Right before Joseph nearly yielded to his desires to sin with his master’s wife, he gave his past one last thought. He realized that although he was no longer living the life of his past and of his parents, this act would sever whatever connection was left. But he also realized that his past was more or less obsolete. He entered the house for the purpose of sinning, and then something amazing occurred. He glanced at the (mental) picture of Jacob on the wall. His mind began to twirl. True, his current life had very little to do with the person in the frame, but that person represented something that seemed much greater than his present reality. Jacob represented the ultimate truth and purpose of life. Joseph had a split second to reconsider. He looked at Potiphar’s wife, and he looked at his mental image of Jacob. Potiphar’s wife pulled him towards a temporal and fleeting moment of pleasure, and Jacob pulled him towards the ultimate truth.
At that moment, there was no reason for Joseph to stop his urges. That picture from the past had no more relevance. But Joseph was jolted into submission. He chose his past which represented the truth over his present and future which represented pleasure. That was a choice never made before in history. Many people had that picture on the wall, but Joseph dusted off that picture and updated it to make it relevant again in his new reality.
The Talmud informs us that Joseph's act of controlling his passions will be used in the Heavenly Court as a case against the wicked who don't control their desires. The Sfas Emes explains that although Joseph was always righteous, his act of control paved the way for all Jews to overcome their earthly desires. How so? Because Joseph made the case for all of us that the photo’s of our ancestors hanging on our walls and on our hearts still have relevance in today’s day and age. He showed us that the pursuit of the ultimate truth is more important that the greatest pleasures which exist. Joseph’s realization was totally unexpected. Such an act of sacrifice on his part is blessed with no less that an addition of a letter from G-d’s name.
May we all merit to look at the pictures on our walls, and to try to put that letter from G-d’s name into our own.
"TO DO HIS WORK: Joseph had planned on lying with his master’s wife, but his father's image appeared to him... Joseph therefore abstained from sinning. As a reward he merited getting the letter “hey” from G-d's name added to his own name. -Talmud Sota 36b
In the heat of the moment, just a split second before Joseph would have mired his eternal destiny, Jacob's visage jolted him into repentance. Let's think about this for a second. Surely this was a great accomplishment, but at the end of the day, Jacob appeared to Joseph to stop him. Why did Joseph receive such a great reward, if he had such a clear revelation which pulled the brakes on his raging urge?
To understand the significance of Joseph’s actions, we must first appreciate the backdrop of this incident. Joseph was a young lad who was the apple of his father’s eye. He studied with his father and received more than his eleven brothers received. One day however that entire picture changed. Betrayed by his brothers, he was sold into slavery. He was sold from one group to another until he was finally sold to Potiphar in Egypt. At that point most people would have thrown all of their traditions away. He saw that his brother’s faith did not prevent them from committing this act against him. Nobody sought him out. He had no future left to his name. Alas, his master saw things differently. Joseph quickly rose to the position of chief of staff in Potiphar’s estate. He created a new identity for himself. He was so beloved that eventually his master gave his own daughter to Joseph for marriage. His new future and identity was secure. He was exceptionally handsome, and his own master’s wife constantly attempted to seduce him. He was set for life.
Right before Joseph nearly yielded to his desires to sin with his master’s wife, he gave his past one last thought. He realized that although he was no longer living the life of his past and of his parents, this act would sever whatever connection was left. But he also realized that his past was more or less obsolete. He entered the house for the purpose of sinning, and then something amazing occurred. He glanced at the (mental) picture of Jacob on the wall. His mind began to twirl. True, his current life had very little to do with the person in the frame, but that person represented something that seemed much greater than his present reality. Jacob represented the ultimate truth and purpose of life. Joseph had a split second to reconsider. He looked at Potiphar’s wife, and he looked at his mental image of Jacob. Potiphar’s wife pulled him towards a temporal and fleeting moment of pleasure, and Jacob pulled him towards the ultimate truth.
At that moment, there was no reason for Joseph to stop his urges. That picture from the past had no more relevance. But Joseph was jolted into submission. He chose his past which represented the truth over his present and future which represented pleasure. That was a choice never made before in history. Many people had that picture on the wall, but Joseph dusted off that picture and updated it to make it relevant again in his new reality.
The Talmud informs us that Joseph's act of controlling his passions will be used in the Heavenly Court as a case against the wicked who don't control their desires. The Sfas Emes explains that although Joseph was always righteous, his act of control paved the way for all Jews to overcome their earthly desires. How so? Because Joseph made the case for all of us that the photo’s of our ancestors hanging on our walls and on our hearts still have relevance in today’s day and age. He showed us that the pursuit of the ultimate truth is more important that the greatest pleasures which exist. Joseph’s realization was totally unexpected. Such an act of sacrifice on his part is blessed with no less that an addition of a letter from G-d’s name.
May we all merit to look at the pictures on our walls, and to try to put that letter from G-d’s name into our own.
Parshas Vayishlach: Kissed By an Angel
“And Jacob sent angels before him to Esau his brother ...” –Genesis 32:4
The verse tells us that Jacob sent angels “before him.” This seems superfluous. Obviously if he sent the angels, they were going before him?
Rabbi Eliyohu Lopian (1872–1970) in his work Lev Eliyohu explains that Jacob was a fugitive from his brother Esau for thirty-six years after receiving the blessings intended for Esau from his father Isaac. He was now walking into the lion’s den by entering his brother’s territory. He split up his family and his entire estate to ensure survival of at least half his family and he engaged in a multiple tactic war against Esau consisting of prayer, gifts, and physical confrontation. Whom did Jacob choose to bring the pacifying presents to Esau? None other than angels. Jacob did not want to use the Heavenly Angels appointed by G-d. He chose instead a different angel: the angels which he personally created. Those angles advocated on his behalf. Jacob lived such a spiritual life that the angels were like his physical children ready to do his bidding. He saw his angels and made good use of them. We do not see our angels, but we are aware that they exist.
So how do we create an angel? The Mishna in Avos (4:13) tells us, “Rabbi Eliezer ben Yaakov says: He who fulfills even a single mitzvah gains himself a single advocate, and he who commits even a single transgression gains himself a single accuser.” In Psalms 91:11 we are informed that the performance of a mitzvah will earn us special protection. “He (G-d) will charge His angels for you, to protect you in all your ways.” Every one of our actions creates a spiritual being.
The author of the Code of Jewish Law, Rabbi Joseph Karo (1488 -1575) famously had an angel from whom he studied Torah. He even wrote an entire book recording the Torah that he learnt from the angel. How did he merit having an angel as his tutor? It was a reward for his memorization of the six tractates of the Mishna. In fact the angel would begin the study session by saying “I the Mishna am speaking…” (As recorded in the Sh”ela Mesechta Shavuos) This angel was created by Rabbi Karo himself as an outgrowth of his study of the Mishna. He created his own tutor.
We all have the ability to make angels. Although we might envision an angel as a light weight winged being that only exists in fairy tales, every one of our actions create an angel. Some people view the supernatural world as being non-existent. Oftentimes I have heard ignorant newcomers to Judaism deride the Jewish belief in the afterlife as being of Christian philosophy and having no place in our tradition. Those people can’t be more mistaken. As Jews, we very strongly believe in the spiritual world. We believe that there are positive and negative energies in the world and our actions can tip the scales for the entire universe. We also believe that the entire world of the supernatural is here for one purpose: to enable us to connect to G-d.
Jacob was well aware of his ability to create and affect the world beyond us. He used it to his own advantage. There is no reason for us not to incorporate that fundamental belief into our own belief system. We can begin creating the greatest advocates on our behalf. No longer is the study of Torah and performance of mitzvah viewed as a mere commendable act, it is being a partner in the creation of a galaxy of angels!
May we all merit to only create positive angels on our behalf.
Thursday, December 4, 2008
Parshas Vayeitzei: Tikun Olam
“Abraham observed every single commandment in the Torah including [future rabbinic decrees such as] eiruv tavshilin.” –Talmud Yoma 28b
“I (Jacob) sojourned with Laban, the evil one, yet I kept the six hundred and thirteen commandments and did not learn from his evil actions.” –Rashi Genesis 32:5
The Talmud and Midrash note that our ancestors observed the Torah and its statutes well before it was given at Sinai. We are also taught that being commanded to perform a mitzvah is a much higher level than a voluntary performance. Only after the national revelation at Sinai did the Torah become binding. Accordingly, being that the Torah is the Jewish heartbeat, why weren't our founding parents actually commanded in the performance of mitzvahs?
Rabbi Chaim Volozhin (1749-1821), one of the primary disciples of the Vilna Gaon, and the father of the Lithuanian Yeshivah Movement, in his work, Nefesh Hachaim, sheds tremendous insight into the pre-Sinai Torah observance. He explains that our ancestors were on such a high spiritual level, they were able to understand the colossal cosmic effect that every mitzvah has. Every act of theirs was measured by its effect on the universe at large. They were not commanded to perform, they merely wished to make the ultimate Tikun Olam, fixing of the world. For them it was all voluntary, but they wouldn’t have it any other way. Rabbi Yehudah Loew,
The Maharal of Prague (1525-1609) as well writes that for our forefathers, a mitzvah meant a good deed. It was absolutely unbinding, but nevertheless, they chose to perform. Obviously they were obligated in the seven Noahide laws, but not more than that.
Each one of our forefathers connected with the Torah in their unique manner. Jacob only received G-d's guarantee for perseverance in the exile after 14 years of non-stop studying in yeshivah. He was only able to tap into the Divine plan following those years of uninterrupted Torah study. His Judaism did not consist of feel-good deeds couched as Tikun Olam. His Judaism was deeply rooted in the Torah, yet it was not yet binding. He performed it as good deeds.
At Sinai everything changed. The Torah was accepted as binding and immutable. A mitzvah no longer means: "a good deed." It means a commandment which was commanded by G-d at Sinai. As Jews who accepted the Torah together at Sinai, we have a collective obligation of Tikun Olam. What is Tikun Olam? The fixing of the world. How do we accomplish that? By virtue of our serving as a beacon of light to all nations through our celebration of Torah and mitzvahs. No longer do we ask ourselves "How does this feel?" Rather we tell ourselves "This is the best. And if done right, it also feels amazing!"
However, in order for the Jewish nation to reach the point of Sinai, certain cosmic fixings were necessary. Jacob understood that the Divine plan called for him to beget the Jewish nation through two sisters. Defying the Torah once it was given would be out of the question. This act was Jacob's reaching into the Divine prior to the Revelation at Sinai. Had the Torah been given to our forefathers, the foundation would have never been laid. Amram would not have been able to marry his aunt Yocheved with whom he fathered Aaron, Moses, and Miriam. And the twelve tribes would never have seen the light of day. This aspect of our history was the Divine plan.
Today, all of the global rectifications necessary are only achievable through the adherence to Torah. Good deeds and good intentions once had their place in our history, but today the greatest way of saving the world is by peering into that old and dusty treasure chest that contains our Torah. All answers are found there. Just have a look inside!
“I (Jacob) sojourned with Laban, the evil one, yet I kept the six hundred and thirteen commandments and did not learn from his evil actions.” –Rashi Genesis 32:5
The Talmud and Midrash note that our ancestors observed the Torah and its statutes well before it was given at Sinai. We are also taught that being commanded to perform a mitzvah is a much higher level than a voluntary performance. Only after the national revelation at Sinai did the Torah become binding. Accordingly, being that the Torah is the Jewish heartbeat, why weren't our founding parents actually commanded in the performance of mitzvahs?
Rabbi Chaim Volozhin (1749-1821), one of the primary disciples of the Vilna Gaon, and the father of the Lithuanian Yeshivah Movement, in his work, Nefesh Hachaim, sheds tremendous insight into the pre-Sinai Torah observance. He explains that our ancestors were on such a high spiritual level, they were able to understand the colossal cosmic effect that every mitzvah has. Every act of theirs was measured by its effect on the universe at large. They were not commanded to perform, they merely wished to make the ultimate Tikun Olam, fixing of the world. For them it was all voluntary, but they wouldn’t have it any other way. Rabbi Yehudah Loew,
The Maharal of Prague (1525-1609) as well writes that for our forefathers, a mitzvah meant a good deed. It was absolutely unbinding, but nevertheless, they chose to perform. Obviously they were obligated in the seven Noahide laws, but not more than that.
Each one of our forefathers connected with the Torah in their unique manner. Jacob only received G-d's guarantee for perseverance in the exile after 14 years of non-stop studying in yeshivah. He was only able to tap into the Divine plan following those years of uninterrupted Torah study. His Judaism did not consist of feel-good deeds couched as Tikun Olam. His Judaism was deeply rooted in the Torah, yet it was not yet binding. He performed it as good deeds.
At Sinai everything changed. The Torah was accepted as binding and immutable. A mitzvah no longer means: "a good deed." It means a commandment which was commanded by G-d at Sinai. As Jews who accepted the Torah together at Sinai, we have a collective obligation of Tikun Olam. What is Tikun Olam? The fixing of the world. How do we accomplish that? By virtue of our serving as a beacon of light to all nations through our celebration of Torah and mitzvahs. No longer do we ask ourselves "How does this feel?" Rather we tell ourselves "This is the best. And if done right, it also feels amazing!"
However, in order for the Jewish nation to reach the point of Sinai, certain cosmic fixings were necessary. Jacob understood that the Divine plan called for him to beget the Jewish nation through two sisters. Defying the Torah once it was given would be out of the question. This act was Jacob's reaching into the Divine prior to the Revelation at Sinai. Had the Torah been given to our forefathers, the foundation would have never been laid. Amram would not have been able to marry his aunt Yocheved with whom he fathered Aaron, Moses, and Miriam. And the twelve tribes would never have seen the light of day. This aspect of our history was the Divine plan.
Today, all of the global rectifications necessary are only achievable through the adherence to Torah. Good deeds and good intentions once had their place in our history, but today the greatest way of saving the world is by peering into that old and dusty treasure chest that contains our Torah. All answers are found there. Just have a look inside!
Thursday, November 27, 2008
Parshas Toldos: Creating a Lasting Legacy!
"He (Isaac) went up from there to Beer-Sheba. G-d appeared to him that night and said, "I am the G-d of your father Abraham: Fear not, for I am with you; I will bless you and increase your offspring because of Abraham my servant." -Genesis 26:23-24
Isaac was thrown out of the city of Grur as a result of the jealousy caused by his wealth. He had been living outside of the city, and he desired to return to city living in order to set up his outreach operation. There was just one catch. He was still fabulously wealthy. If jealousy caused his ills in the first place, what was his guarantee that in Be'er Sheba the people would not be jealous? Thereupon, G-d appeared to him and blessed him.
Upon closer examination of the blessing, seemingly his issue wouldn't be mitigated. Isaac was already blessed with riches; and frankly, his wealth was the cause of the jealousy in the first place. What could this blessing contain? Additionally, this blessing was being given in the merit and for the good of Abraham. How would Isaac's blessing of wealth be beneficial to Abraham who was in the Higher World?
Rabbi Naftali Tzvi Yehudah Berlin (popularly known as the Netziv, 1817-1893) explains that G-d was giving Isaac a new blessing. The blessing being given was that Isaac's progeny who study Torah (Jacob and not Esau) will have an aura of grace resting upon them. This will find them favor in the eyes of the local population. This blessing came into effect immediately. In fact, Jacob had such a positive presence in Be'er Sheba, that his departure left a noticeable void in the city's pleasant nature.
A blessing for wealth would have been redundant and counterproductive. The blessing of charm for the students of Torah was precisely the essential ingredient needed to ensure the vitality of Torah which in turn safeguards the Jewish People. This blessing was the greatest possible blessing for Abraham. In fulfillment of this blessing, the Talmud (Yoma 83) notes that Jacob would teach the Torah which he learnt from Abraham. This was only possible in Be'er Sheba where the populace resided. Therefore the blessing was given on the dawn of his arrival there.
The Talmud teaches us that if a deceased person's Torah is being learnt, it is considered that the deceased person's lips are still moving in the grave, and the deceased person receives reward for that Torah study. The greatest possible blessing for Abraham was the ability for his descendants to study his Torah in comfort. This blessing was given at night to signify the lasting nature of this blessing even for the darkness of exile. As long as the Jewish people study Torah, the non-Jewish world will respect them and tolerate them. Abraham’s legacy still lives on today through his Torah.
Everybody seeks to leave some sort of positive legacy. Abraham taught us what a legacy is. A material inheritance oftentimes shreds families apart. A moral legacy however, brings them much closer together. The true legacy to leave behind is an eternal one. So what should our legacy be? The Talmud teaches us that our actions serve as the greatest legacy of all. Each person will have their unique mission and message. That said, only a Torah based message will survive the travails of history.
May we all merit to live the very legacy that we so deeply wish to impart to future generations. Amen!
Isaac was thrown out of the city of Grur as a result of the jealousy caused by his wealth. He had been living outside of the city, and he desired to return to city living in order to set up his outreach operation. There was just one catch. He was still fabulously wealthy. If jealousy caused his ills in the first place, what was his guarantee that in Be'er Sheba the people would not be jealous? Thereupon, G-d appeared to him and blessed him.
Upon closer examination of the blessing, seemingly his issue wouldn't be mitigated. Isaac was already blessed with riches; and frankly, his wealth was the cause of the jealousy in the first place. What could this blessing contain? Additionally, this blessing was being given in the merit and for the good of Abraham. How would Isaac's blessing of wealth be beneficial to Abraham who was in the Higher World?
Rabbi Naftali Tzvi Yehudah Berlin (popularly known as the Netziv, 1817-1893) explains that G-d was giving Isaac a new blessing. The blessing being given was that Isaac's progeny who study Torah (Jacob and not Esau) will have an aura of grace resting upon them. This will find them favor in the eyes of the local population. This blessing came into effect immediately. In fact, Jacob had such a positive presence in Be'er Sheba, that his departure left a noticeable void in the city's pleasant nature.
A blessing for wealth would have been redundant and counterproductive. The blessing of charm for the students of Torah was precisely the essential ingredient needed to ensure the vitality of Torah which in turn safeguards the Jewish People. This blessing was the greatest possible blessing for Abraham. In fulfillment of this blessing, the Talmud (Yoma 83) notes that Jacob would teach the Torah which he learnt from Abraham. This was only possible in Be'er Sheba where the populace resided. Therefore the blessing was given on the dawn of his arrival there.
The Talmud teaches us that if a deceased person's Torah is being learnt, it is considered that the deceased person's lips are still moving in the grave, and the deceased person receives reward for that Torah study. The greatest possible blessing for Abraham was the ability for his descendants to study his Torah in comfort. This blessing was given at night to signify the lasting nature of this blessing even for the darkness of exile. As long as the Jewish people study Torah, the non-Jewish world will respect them and tolerate them. Abraham’s legacy still lives on today through his Torah.
Everybody seeks to leave some sort of positive legacy. Abraham taught us what a legacy is. A material inheritance oftentimes shreds families apart. A moral legacy however, brings them much closer together. The true legacy to leave behind is an eternal one. So what should our legacy be? The Talmud teaches us that our actions serve as the greatest legacy of all. Each person will have their unique mission and message. That said, only a Torah based message will survive the travails of history.
May we all merit to live the very legacy that we so deeply wish to impart to future generations. Amen!
Thursday, November 20, 2008
Parshas Chayai Sara: Your Money or Your Life?!
“And Abraham said to his slave, the elder of his household, who controlled all that was his: Place now your hand under my thigh. And I will have you swear by G-d, the L-rd of the heavens and the L-rd of the earth, that you not take a wife for my son from the daughters of the Canaanite, among whom I dwell. Rather, go to my land and to my kindred shall you go and take a wife for my son, for Isaac.” –Genesis 25: 3-4
Who tops off Forbes list as the wealthiest person in the world? Depending on the stock market, either Warren Buffet, Carlos Slim Helu, or Bill Gates will achieve that status (F.Y.I., Warren Buffet currently holds that title). In the Canaan Land some four thousand years ago, Abraham would have been the undisputed heir to that coveted title. So who managed his vast empire? Abraham relinquished the entire empire to his trustworthy servant Eliezer. Eliezer had no auditor or overseer. He was entirely in charge. After years of running the world's most successful empire, he was in for a surprise. Abraham requested that Eliezer should personally seek out a bride for Isaac. After delineating the qualities that need be sought, Abraham shockingly insisted that Eliezer take an oath of complete compliance.
What suddenly overcame Abraham? Surely if Eliezer was trustworthy enough to manage all of Abraham's financial holdings, he must have been trustworthy as well to fulfill this mission? Why did Abraham change his attitude towards Eliezer?
The founder of the mussar movement, Rabbi Yisroel Salanter (1810-1883), was fond of relating a story which helps to shed light on Abraham's enigmatic actions. On one of Rabbi Salanter's travels, he stopped off at a motel in a remote area for the night. As soon as the motel manager saw Rabbi Salanter's rabbinic visage, he asked him if he was a ritual slaughterer, and if he could please slaughter a chicken for him. Rabbi Salanter answered that he was not a slaughterer. As a ruse, the next day Rabbi Salanter asked the manager for a small loan of one Russian ruble. The manager replied that he doesn't even know him. Does he have references and witnesses to produce? Rabbi Salanter proceeded to berate the man that just yesterday he was willing to trust him as a ritual slaughterer on his say so; yet when it came to his pocketbook, he wouldn't dare trust him!
This motel manager is not alone. When people travel to another city, do they even ask about the reliability of the kosher supervision? If they do inquire, is the store owner asked, or the rabbi? Regardless, if that same person was contemplating a business deal with somebody in the city, he would conduct endless research into that individual. He would have background checks commissioned, and would invest resources to ensure the honesty and viability of the individual. Why is that? Because many people value their money more than they value their spirituality. This is true in so many areas of life. When it comes to the spiritual wellbeing of our family do we have the same standard as we have in terms of the health and financial wellbeing of the family? Do we allow our children to make choices about their spiritual future? Do we allow those same children to make choices when it comes to dental hygiene or vaccinations? IS there a double standard in place here?
Abraham had his values right. When it came to his finances, he trusted Eliezer unequivocally. However, in regards to spirituality, Abraham trusted nobody. Isaac's wife would determine his spiritual future. That decision required the utmost trust possible. That trust was only gained with an oath.
May we all learn from the model that Abraham set forth for us. Let us reexamine our values, and hopefully we will follow in his footsteps having our priorities straight.
Who tops off Forbes list as the wealthiest person in the world? Depending on the stock market, either Warren Buffet, Carlos Slim Helu, or Bill Gates will achieve that status (F.Y.I., Warren Buffet currently holds that title). In the Canaan Land some four thousand years ago, Abraham would have been the undisputed heir to that coveted title. So who managed his vast empire? Abraham relinquished the entire empire to his trustworthy servant Eliezer. Eliezer had no auditor or overseer. He was entirely in charge. After years of running the world's most successful empire, he was in for a surprise. Abraham requested that Eliezer should personally seek out a bride for Isaac. After delineating the qualities that need be sought, Abraham shockingly insisted that Eliezer take an oath of complete compliance.
What suddenly overcame Abraham? Surely if Eliezer was trustworthy enough to manage all of Abraham's financial holdings, he must have been trustworthy as well to fulfill this mission? Why did Abraham change his attitude towards Eliezer?
The founder of the mussar movement, Rabbi Yisroel Salanter (1810-1883), was fond of relating a story which helps to shed light on Abraham's enigmatic actions. On one of Rabbi Salanter's travels, he stopped off at a motel in a remote area for the night. As soon as the motel manager saw Rabbi Salanter's rabbinic visage, he asked him if he was a ritual slaughterer, and if he could please slaughter a chicken for him. Rabbi Salanter answered that he was not a slaughterer. As a ruse, the next day Rabbi Salanter asked the manager for a small loan of one Russian ruble. The manager replied that he doesn't even know him. Does he have references and witnesses to produce? Rabbi Salanter proceeded to berate the man that just yesterday he was willing to trust him as a ritual slaughterer on his say so; yet when it came to his pocketbook, he wouldn't dare trust him!
This motel manager is not alone. When people travel to another city, do they even ask about the reliability of the kosher supervision? If they do inquire, is the store owner asked, or the rabbi? Regardless, if that same person was contemplating a business deal with somebody in the city, he would conduct endless research into that individual. He would have background checks commissioned, and would invest resources to ensure the honesty and viability of the individual. Why is that? Because many people value their money more than they value their spirituality. This is true in so many areas of life. When it comes to the spiritual wellbeing of our family do we have the same standard as we have in terms of the health and financial wellbeing of the family? Do we allow our children to make choices about their spiritual future? Do we allow those same children to make choices when it comes to dental hygiene or vaccinations? IS there a double standard in place here?
Abraham had his values right. When it came to his finances, he trusted Eliezer unequivocally. However, in regards to spirituality, Abraham trusted nobody. Isaac's wife would determine his spiritual future. That decision required the utmost trust possible. That trust was only gained with an oath.
May we all learn from the model that Abraham set forth for us. Let us reexamine our values, and hopefully we will follow in his footsteps having our priorities straight.
Thursday, November 13, 2008
Parshas Vayeira: The Origin of Prayer
"Abraham got up early in the morning to the place where he had stood before the L-rd" -Genesis 19:27
Abraham established the morning service of Shacharis, as the verse states "Abraham got up early in the morning to the place where he had stood before the L-rd." The words "Where he had stood" refers to prayer. Isaac established the afternoon service of Mincha, and Jacob established the evening service of Maariv." Talmud Berachos 26b
The age-old practice of prayer dates back to Adam's prayer for vegetation in the Garden of Eden. Our daily prayers date back to our Forefathers, with each forefather claiming one service. Why did Abraham only establish the morning service? Why didn't the paradigmatic faithful servant of G-d blaze the path for the afternoon and evening service as well?
In an eye-opening discourse, Rabbi Menachem Tzvi Tuksin clarifies the concept of prayer: Each one of our Forefathers was compelled to establish the specific prayer attributed to them. Every action of Abraham, Isaac, and Jacob, were embedded into the fabric of the Jewish People. Abraham's actions represented the time period spanning from our descent to Egypt and the Exodus until the destruction of the first Temple. Isaac's actions represented the time period of the second Temple until its destruction. And Jacob's actions represented the time period beginning with the last exile following the destruction of the second Temple until the final redemption.
What is the significance of these time periods in our history? In the course of Jewish History, G-d's presence began with the splitting of the sea, glorious revelations amidst sound and light shows, and open miracles occurring on a daily basis in the first Temple. In the second Temple, those open miracles tapered down to a much more subtle presence of G-d. Finally with the destruction of the second Temple and our current exile, G-d has hidden His open manifestation in this world. Seldom is the open act of Divine Presence nowadays.
Abraham represented the brightest aspect of our timeline. He thereby instituted the morning service which is recited from the time that the sun is rising until its complete illumination several hours later. Isaac’s influence was felt while the sun was still shining, but it had already begun to wane. The miracles weren’t as open. He therefore instituted the afternoon service which is recited while the light slowly diminishes. Jacob gave us the tools needed for the exile. He therefore established the evening service which can be recited from nightfall and onwards. Its time is only up when the light begins to reappear on the horizon. Jacobs influence is felt until the coming of the messiah. Abraham was surely always praying. The establishment of prayer however, was a process that required certain energies to be transmitted along with the prayer. Those energies were impacted by each particular Forefather.
The notion that our Forefathers and Foremothers determined the course for all subsequent generations came to an apex with the binding of Isaac. That was the final challenge that Abraham faced. With his successful passage of that ordeal, we were imbued with Abraham’s ability of selflessness and sacrifice for G-d. In the merit of the binding of Isaac, we merited becoming the nation that received the Torah. As a result, we will also merit to have Elijah the Prophet lead us to the messianic era, and eventually for the Final Days to arrive.
We do not stand on our own two feet. We are standing atop the shoulders of giants. Our merit of existence is due to the very strong shoulders that are carrying us. Those shoulders endured sacrifice all the way back to Abraham to ensure our survival and our future thriving. Those shoulders went through the Red Sea, stood at Mount Sinai, built the Temple, witnessed its destruction, and went into exile again. Those shoulders celebrated our nation’s high points, and remained faithful during the hardships. Those shoulders were subjected to the crusades, the inquisition, pogroms, and the Holocaust. Yet we are shockingly still here to tell the story. We stand on those shoulders.
May we all merit to live the life of Torah and mitzvahs that so many of those shoulders that we stand on sacrificed for. Amen.
Abraham established the morning service of Shacharis, as the verse states "Abraham got up early in the morning to the place where he had stood before the L-rd." The words "Where he had stood" refers to prayer. Isaac established the afternoon service of Mincha, and Jacob established the evening service of Maariv." Talmud Berachos 26b
The age-old practice of prayer dates back to Adam's prayer for vegetation in the Garden of Eden. Our daily prayers date back to our Forefathers, with each forefather claiming one service. Why did Abraham only establish the morning service? Why didn't the paradigmatic faithful servant of G-d blaze the path for the afternoon and evening service as well?
In an eye-opening discourse, Rabbi Menachem Tzvi Tuksin clarifies the concept of prayer: Each one of our Forefathers was compelled to establish the specific prayer attributed to them. Every action of Abraham, Isaac, and Jacob, were embedded into the fabric of the Jewish People. Abraham's actions represented the time period spanning from our descent to Egypt and the Exodus until the destruction of the first Temple. Isaac's actions represented the time period of the second Temple until its destruction. And Jacob's actions represented the time period beginning with the last exile following the destruction of the second Temple until the final redemption.
What is the significance of these time periods in our history? In the course of Jewish History, G-d's presence began with the splitting of the sea, glorious revelations amidst sound and light shows, and open miracles occurring on a daily basis in the first Temple. In the second Temple, those open miracles tapered down to a much more subtle presence of G-d. Finally with the destruction of the second Temple and our current exile, G-d has hidden His open manifestation in this world. Seldom is the open act of Divine Presence nowadays.
Abraham represented the brightest aspect of our timeline. He thereby instituted the morning service which is recited from the time that the sun is rising until its complete illumination several hours later. Isaac’s influence was felt while the sun was still shining, but it had already begun to wane. The miracles weren’t as open. He therefore instituted the afternoon service which is recited while the light slowly diminishes. Jacob gave us the tools needed for the exile. He therefore established the evening service which can be recited from nightfall and onwards. Its time is only up when the light begins to reappear on the horizon. Jacobs influence is felt until the coming of the messiah. Abraham was surely always praying. The establishment of prayer however, was a process that required certain energies to be transmitted along with the prayer. Those energies were impacted by each particular Forefather.
The notion that our Forefathers and Foremothers determined the course for all subsequent generations came to an apex with the binding of Isaac. That was the final challenge that Abraham faced. With his successful passage of that ordeal, we were imbued with Abraham’s ability of selflessness and sacrifice for G-d. In the merit of the binding of Isaac, we merited becoming the nation that received the Torah. As a result, we will also merit to have Elijah the Prophet lead us to the messianic era, and eventually for the Final Days to arrive.
We do not stand on our own two feet. We are standing atop the shoulders of giants. Our merit of existence is due to the very strong shoulders that are carrying us. Those shoulders endured sacrifice all the way back to Abraham to ensure our survival and our future thriving. Those shoulders went through the Red Sea, stood at Mount Sinai, built the Temple, witnessed its destruction, and went into exile again. Those shoulders celebrated our nation’s high points, and remained faithful during the hardships. Those shoulders were subjected to the crusades, the inquisition, pogroms, and the Holocaust. Yet we are shockingly still here to tell the story. We stand on those shoulders.
May we all merit to live the life of Torah and mitzvahs that so many of those shoulders that we stand on sacrificed for. Amen.
Thursday, November 6, 2008
Parshas Lech Lecha: Change We Can Believe In!
“Abra(ha)m took his wife Sara(i) and Lot,… and all the souls that they made in Haran.” –Genesis 12:5
“THAT THE MADE IN HARAN: They are said to have made the “souls” because Abraham and his wife Sara showed these people the truth of monotheism, and converted them all.” –Rashi ibid
Maimonides traces our belief in monotheism back to Abraham. The commentary RaABaD asks that Shem and Ever headed up a yeshivah teaching Torah long before Abraham’s arrival on the scene. Even Isaac and Jacob studied under them. Why aren’t the teachings of monotheism attributed back to them? Why aren’t they considered to be the spiritual fathers of Judaism?
Rabbi Joseph Caro (1488-1575) explains that although Shem and Ever taught Torah faithfully to all who sought them out, they remained ensconced in their sheltered study hall, only imparting the wisdom of truth to those who came to them. Abraham however, was the first to call out in the name of G-d. Not only that, Abraham was so committed to the cause that he devoted every fiber of his being towards spreading the word of G-d in the world. He put aside every other matter of importance in his life, and he directed all of his energies into teaching the world about G-d. Shem and Ever believed in G-d, and taught a few disciples about G-d. Abraham made it his mission to teach the world about G-d. The lasting impact on the world was only had by Abraham. Therefore he merited to be the spiritual father of Judaism and of monotheistic belief in the world.
What ultimately differentiated Abraham from everybody else? We know that he changed the world, but why did he do it?
He came to the realization that he possessed a priceless gift, and he wanted to share that gift with everybody, despite the fact that the recipients had no interest in his gift. He knew that once they discovered the gift, they would be forever grateful to him. And share that gift he did. He opened up shop on the desert highway, he stood on the corner preaching about G-d, and he made his case to whomever he possibly could. And we are reaping the benefits of his actions today. He truly believed in his cause.
This past Tuesday, history was made in the United States of America. The man behind the slogan: “Change we can believe in” was elected to the highest office in the USA. How was the very long road to the White House paved by this fresh senator? It was carved out by his fellow Americans who believed in his cause. They went door to door teaching people about change. They cold called millions of people to convince them that it is time to change. They quit their jobs, and abandoned their life pursuits in order to effect change. They believed in their cause and they did whatever they could do to change the world.
As Jews, we truly know all about “change we can believe in.” The greatest change is by aligning oneself to G-d, and his Torah and mitzvos. Let us learn from the events that transpired this past Tuesday, and let us create our own history by learning Torah, living Torah, and teaching Torah, just as Abraham taught us. Let us not be ashamed to approach our friends and associates and invite them over for a Shabbos meal. Let us also partake in “Change we can believe in!”
“THAT THE MADE IN HARAN: They are said to have made the “souls” because Abraham and his wife Sara showed these people the truth of monotheism, and converted them all.” –Rashi ibid
Maimonides traces our belief in monotheism back to Abraham. The commentary RaABaD asks that Shem and Ever headed up a yeshivah teaching Torah long before Abraham’s arrival on the scene. Even Isaac and Jacob studied under them. Why aren’t the teachings of monotheism attributed back to them? Why aren’t they considered to be the spiritual fathers of Judaism?
Rabbi Joseph Caro (1488-1575) explains that although Shem and Ever taught Torah faithfully to all who sought them out, they remained ensconced in their sheltered study hall, only imparting the wisdom of truth to those who came to them. Abraham however, was the first to call out in the name of G-d. Not only that, Abraham was so committed to the cause that he devoted every fiber of his being towards spreading the word of G-d in the world. He put aside every other matter of importance in his life, and he directed all of his energies into teaching the world about G-d. Shem and Ever believed in G-d, and taught a few disciples about G-d. Abraham made it his mission to teach the world about G-d. The lasting impact on the world was only had by Abraham. Therefore he merited to be the spiritual father of Judaism and of monotheistic belief in the world.
What ultimately differentiated Abraham from everybody else? We know that he changed the world, but why did he do it?
He came to the realization that he possessed a priceless gift, and he wanted to share that gift with everybody, despite the fact that the recipients had no interest in his gift. He knew that once they discovered the gift, they would be forever grateful to him. And share that gift he did. He opened up shop on the desert highway, he stood on the corner preaching about G-d, and he made his case to whomever he possibly could. And we are reaping the benefits of his actions today. He truly believed in his cause.
This past Tuesday, history was made in the United States of America. The man behind the slogan: “Change we can believe in” was elected to the highest office in the USA. How was the very long road to the White House paved by this fresh senator? It was carved out by his fellow Americans who believed in his cause. They went door to door teaching people about change. They cold called millions of people to convince them that it is time to change. They quit their jobs, and abandoned their life pursuits in order to effect change. They believed in their cause and they did whatever they could do to change the world.
As Jews, we truly know all about “change we can believe in.” The greatest change is by aligning oneself to G-d, and his Torah and mitzvos. Let us learn from the events that transpired this past Tuesday, and let us create our own history by learning Torah, living Torah, and teaching Torah, just as Abraham taught us. Let us not be ashamed to approach our friends and associates and invite them over for a Shabbos meal. Let us also partake in “Change we can believe in!”
Thursday, October 30, 2008
Parshas Noach: Greeting Winter
We have just welcomed in the Hebrew month of Cheshvan, a month eerily devoid of celebration and pomp. The silence is all the more deafening if we glance back at last month’s endless festivities.
Let us recap the meaning of last month’s celebrations, and contrast it with this month’s blandness. Rabbi Shimshon Pincus explains that Succos rides on the heels of Yom Kippur. In fact, the three weeks beginning Rosh Hashana through Shmini Etzeres, is one continual ascent of connection with G-d. The emphasis of the first ten days of repentance is on repentance out of awe for G-d. The four days between Yom Kippur and Succos are the sin-free days during which are occupied with preparing for Succos. The final week of Succos and Shmini Atzeres is focused on repenting out of love for G-d.
We began a process of repentance at the beginning of the month of Elul. We reasserted our allegiance to G-d on Rosh Hashanah. For those ten days leading up to Yom Kippur we prepared ourselves for the ultimate renewal which occurs on Yom Kippur. On Yom Kippur, our sins weren’t merely expiated; we were infused with a new existence. How do we sanctify and preserve this new existence? Immediately following Yom Kippur we grab as many mitzvahs as possible. That night we begin building the Succah, we bless the new moon, and we buy the four species. We must catch the momentum.(Midrash Vayikra Rabba 30:7) Following the four days of spiritual rejuvenation in our renewed existence, we enter our Succah and greet the spiritual guests of Ushpizin: Abraham, Isaac, Jacob, Joseph, Moshe, Aaron, and David. We show our ancestors that they should be getting some nachas from us!
We then lifted up the four species which were purchased after endless hours of peering at different esrogs through a magnifying glass, and checking the fine point of the lulav. The Midrash (Tanchuma Emor siman 18) enlightens us to the deeper meaning of the four species on Succos. The Torah tells us "take for yourselves the four species." Why is the emphasis on "for yourselves?" We just concluded the Day of Judgment. Only G-d knows which nation emerged victorious. We therefore walk out of judgment, and immediately lift up the palm branch as our sword of victory to leave the world no doubt. We then celebrated Simchas Torah, when the Jewish nation alone spent one final day together with G-d.
Now what? Perhaps the following story will set out a mission for us all. (I heard the story second hand) Josh was in a deep slumber, and suddenly in his dream, his little sister who had passed away as a young girl appeared. She explained that since there was a family celebration, she was granted permission to come to this world to be present at the celebration. She therefore was able to visit her brother as well. She then told him that the reason she died young was because a heavenly decree was cast against their family. She unceremoniously revealed to him that he was next in line to go. He asked when his time was up. She said, “right now. I have been allowed to welcome you into the next world.” He began screaming. “No, there is no way. I have a wife and two kids. I am way too young to die.” She said that she had nothing to do with the decree; she was just present to ease his departure. He began yelling. “Go to the heavenly court and tell them that I was always overly meticulous in honoring my parents. The Torah tells us that the reward is longevity. Please go to them.” After much cajoling she agreed. She left, and after some time she reappeared. “The heavenly court was very upset with me for mixing in, but they agreed to give you more time on this earth. “How long?” he asked. She replied, “That much they didn’t tell me.” With that he woke up. He turned to the side of his bed, and he saw his wife on the floor clutching the phone, sobbing bitterly. “Honey, are you alright?” She looked up and began palpitating. “Josh, is that you. For the past few minutes you haven’t been breathing, and I couldn’t find your pulse. I just got off the phone with 911!
We were just granted a new lease on life on Yom Kippur. We rushed to grab as many mitzvos as possible in the ensuing days. Now however, we are back to the humdrum of our everyday life. We must make our case to be granted life. How would we plead in front of the heavenly court to give us another chance? Let us not make Noah’s mistake. As soon as he emerged from the Ark he became intoxicated and isolated himself from society. He retreated into himself, and just couldn’t bear the thought of the great obligation that comes with a new lease on life. Let us take the opportunity of the Hebrew month of Cheshvan, and seek to incorporate those great highs that we had during the month of Tishrei onward for the entire year.
Let us recap the meaning of last month’s celebrations, and contrast it with this month’s blandness. Rabbi Shimshon Pincus explains that Succos rides on the heels of Yom Kippur. In fact, the three weeks beginning Rosh Hashana through Shmini Etzeres, is one continual ascent of connection with G-d. The emphasis of the first ten days of repentance is on repentance out of awe for G-d. The four days between Yom Kippur and Succos are the sin-free days during which are occupied with preparing for Succos. The final week of Succos and Shmini Atzeres is focused on repenting out of love for G-d.
We began a process of repentance at the beginning of the month of Elul. We reasserted our allegiance to G-d on Rosh Hashanah. For those ten days leading up to Yom Kippur we prepared ourselves for the ultimate renewal which occurs on Yom Kippur. On Yom Kippur, our sins weren’t merely expiated; we were infused with a new existence. How do we sanctify and preserve this new existence? Immediately following Yom Kippur we grab as many mitzvahs as possible. That night we begin building the Succah, we bless the new moon, and we buy the four species. We must catch the momentum.(Midrash Vayikra Rabba 30:7) Following the four days of spiritual rejuvenation in our renewed existence, we enter our Succah and greet the spiritual guests of Ushpizin: Abraham, Isaac, Jacob, Joseph, Moshe, Aaron, and David. We show our ancestors that they should be getting some nachas from us!
We then lifted up the four species which were purchased after endless hours of peering at different esrogs through a magnifying glass, and checking the fine point of the lulav. The Midrash (Tanchuma Emor siman 18) enlightens us to the deeper meaning of the four species on Succos. The Torah tells us "take for yourselves the four species." Why is the emphasis on "for yourselves?" We just concluded the Day of Judgment. Only G-d knows which nation emerged victorious. We therefore walk out of judgment, and immediately lift up the palm branch as our sword of victory to leave the world no doubt. We then celebrated Simchas Torah, when the Jewish nation alone spent one final day together with G-d.
Now what? Perhaps the following story will set out a mission for us all. (I heard the story second hand) Josh was in a deep slumber, and suddenly in his dream, his little sister who had passed away as a young girl appeared. She explained that since there was a family celebration, she was granted permission to come to this world to be present at the celebration. She therefore was able to visit her brother as well. She then told him that the reason she died young was because a heavenly decree was cast against their family. She unceremoniously revealed to him that he was next in line to go. He asked when his time was up. She said, “right now. I have been allowed to welcome you into the next world.” He began screaming. “No, there is no way. I have a wife and two kids. I am way too young to die.” She said that she had nothing to do with the decree; she was just present to ease his departure. He began yelling. “Go to the heavenly court and tell them that I was always overly meticulous in honoring my parents. The Torah tells us that the reward is longevity. Please go to them.” After much cajoling she agreed. She left, and after some time she reappeared. “The heavenly court was very upset with me for mixing in, but they agreed to give you more time on this earth. “How long?” he asked. She replied, “That much they didn’t tell me.” With that he woke up. He turned to the side of his bed, and he saw his wife on the floor clutching the phone, sobbing bitterly. “Honey, are you alright?” She looked up and began palpitating. “Josh, is that you. For the past few minutes you haven’t been breathing, and I couldn’t find your pulse. I just got off the phone with 911!
We were just granted a new lease on life on Yom Kippur. We rushed to grab as many mitzvos as possible in the ensuing days. Now however, we are back to the humdrum of our everyday life. We must make our case to be granted life. How would we plead in front of the heavenly court to give us another chance? Let us not make Noah’s mistake. As soon as he emerged from the Ark he became intoxicated and isolated himself from society. He retreated into himself, and just couldn’t bear the thought of the great obligation that comes with a new lease on life. Let us take the opportunity of the Hebrew month of Cheshvan, and seek to incorporate those great highs that we had during the month of Tishrei onward for the entire year.
Thursday, October 2, 2008
Parshas Vayeilech: Shabbos Shuva: Rosh Hashanah on Wall Street
“But I will surely have concealed My face on that day because of all the evil that it did, for it had turned to the gods of others. So now, write this song for yourselves, and teach it to the Children of Israel, place it in their mouth.” –Deuteronomy 31:19
“It is a positive commandment incumbent upon every single Israelite man to write a Torah scroll, as it states, ‘So now, write this song for yourselves.’” –Maimonides Laws of STA”M 7:1
Why is the commandment to write a Torah scroll juxtaposed with the verse referring to the concealment of G-d’s presence in this world? Rabbi Yisrael Meir Kagan (1838 - 1933) popularly known as the Chofetz Chaim, explains that the Torah is sending us a very important message. We live today in an age of hester panim, of concealment of G-d’s presence. How can we survive life’s vicissitudes without the tangible touch of G-d’s presence? The Torah therefore commands us to write a Torah scroll. The Torah contained in the scroll will serve as our beacon of light. In the face of the axis of evils, we can stand strong with an alliance of Torah.
This message rings true today, perhaps more so than in any previous generation. On the second day of Rosh Hashanah, The New York Times published an article titled: “Rabbi Has Message. So Does Cellphone.” The article goes on to relate the difficulties people faced this year on Rosh Hashanah. In the writer’s words, “But this week, perhaps more than most, it was hard to check one’s worries at the door, hard to concentrate on what it means to mark a religious holiday during a financial crisis. Some worshipers arrived at Rosh Hashanah services carrying The Wall Street Journal and The Financial Times. Others slipped out from time to time to check their voice mail and e-mail messages.”
The irony of the article is most apparent. The religious holiday referred to is Rosh Hashanah. This is a holiday like none other. Our fate for the entire year is decided upon this day. Those people interviewed for the article had no clue that the financial crisis affecting the United States, and the world at large, was decided upon on last year’s Rosh Hashanah. They would have been hedging their bets by remaining inside the synagogue and praying that this year should bring better tidings!
What can we do to change the course of evil in the world, and misfortune for ourselves? We are all commanded to write this Torah scroll. Although the actual command may be fulfilled by writing a single letter in a Torah scroll, the importance of living with the Torah is as applicable as ever. This week’s haftorah begins with the plea from the prophet Hosea: “Return, O Israel, to G-d, for you have stumbled through your iniquity. Take words with you and return to G-d.” The commentaries explain that the words that we shall take are those words of Torah. We should study and live the Torah in order to return to G-d.
As we stand in the twilight zone between Rosh Hashanah and Yom Kippur, let us heed the call of The New York Times. The cell phone has a message, but it’s a phishing scam. It may seem that being involved with the financial markets on Rosh Hashanah is the smart thing to do, but it couldn’t be further from the truth. If we would be more involved in returning to G-d through the study and fulfillment of Torah, then G-d’s presence would return to us in a very real sense. Let us use this week leading up to Yom Kippur as a focus on getting our spiritual portfolio in order.
“It is a positive commandment incumbent upon every single Israelite man to write a Torah scroll, as it states, ‘So now, write this song for yourselves.’” –Maimonides Laws of STA”M 7:1
Why is the commandment to write a Torah scroll juxtaposed with the verse referring to the concealment of G-d’s presence in this world? Rabbi Yisrael Meir Kagan (1838 - 1933) popularly known as the Chofetz Chaim, explains that the Torah is sending us a very important message. We live today in an age of hester panim, of concealment of G-d’s presence. How can we survive life’s vicissitudes without the tangible touch of G-d’s presence? The Torah therefore commands us to write a Torah scroll. The Torah contained in the scroll will serve as our beacon of light. In the face of the axis of evils, we can stand strong with an alliance of Torah.
This message rings true today, perhaps more so than in any previous generation. On the second day of Rosh Hashanah, The New York Times published an article titled: “Rabbi Has Message. So Does Cellphone.” The article goes on to relate the difficulties people faced this year on Rosh Hashanah. In the writer’s words, “But this week, perhaps more than most, it was hard to check one’s worries at the door, hard to concentrate on what it means to mark a religious holiday during a financial crisis. Some worshipers arrived at Rosh Hashanah services carrying The Wall Street Journal and The Financial Times. Others slipped out from time to time to check their voice mail and e-mail messages.”
The irony of the article is most apparent. The religious holiday referred to is Rosh Hashanah. This is a holiday like none other. Our fate for the entire year is decided upon this day. Those people interviewed for the article had no clue that the financial crisis affecting the United States, and the world at large, was decided upon on last year’s Rosh Hashanah. They would have been hedging their bets by remaining inside the synagogue and praying that this year should bring better tidings!
What can we do to change the course of evil in the world, and misfortune for ourselves? We are all commanded to write this Torah scroll. Although the actual command may be fulfilled by writing a single letter in a Torah scroll, the importance of living with the Torah is as applicable as ever. This week’s haftorah begins with the plea from the prophet Hosea: “Return, O Israel, to G-d, for you have stumbled through your iniquity. Take words with you and return to G-d.” The commentaries explain that the words that we shall take are those words of Torah. We should study and live the Torah in order to return to G-d.
As we stand in the twilight zone between Rosh Hashanah and Yom Kippur, let us heed the call of The New York Times. The cell phone has a message, but it’s a phishing scam. It may seem that being involved with the financial markets on Rosh Hashanah is the smart thing to do, but it couldn’t be further from the truth. If we would be more involved in returning to G-d through the study and fulfillment of Torah, then G-d’s presence would return to us in a very real sense. Let us use this week leading up to Yom Kippur as a focus on getting our spiritual portfolio in order.
Thursday, September 25, 2008
Parshas Nitzavim- We are family!
“You are gathered here today in front of G-d, your G-d, your leaders, your tribes, your elders and your law-enforcers, every Jew.” –Deuteronomy 29:9
“YOU ARE ALL GATHERED: You are inextricably connected one with the other. It follows that one righteous person’s merit can provide protection for the entire Jewish nation, and even the entire world. This concept also implies that a single person’s wickedness can cause negative repercussions for the entire world.” –Midrash Tanchuma ibid
The Midrash informs us that every single Jew is inextricably connected together. The Talmud takes this concept from the theoretical to the practical by ruling that one Jew can perform a mitzvah on behalf of others, (even if already fulfilled his personal obligation) thereby exempting his fellow Jew’s obligation. The most common application of this mechanism is the system of the shofar blower, whereby one person blows the shofar on behalf of the entire congregation. Similarly we find by kiddush that one person exempts everybody else. Without this concept of connection, each individual would be required to blow the shofar and to make Kiddush for themselves. Hence, this connection engenders a tremendous responsibility for all of us.
When did this Jewish connectivity occur? The Chofetz Chaim maintains that the Jewish people became agglutinated together at Sinai. They accepted upon themselves both the personal performance of Torah and a separate obligation to ensure that their fellow Jews would celebrate the Torah. Every single day, in the Shema we accept anew our obligation towards our fellow Jews. We say “And you shall place these words on your hearts.” We then proceed to elaborate that our obligations follow the concatenation from our ancestors to ourselves, from ourselves to our children to and all of our descendents, and on every single Jew. We may not realize it, but we are responsible for everybody’s actions. There is no such thing as “this is none of your business.” You better believe it’s your business!
So what holds us back from ensuring the vitality of Judaism for our fellow Jews? The answer lies in our skewed perception. The Midrash likens our oblivion to seafarers. One passenger proceeded to drill a hole in the floor of his cabin. When confronted by his fellow passengers he replied, “This has nothing to do with you! I’m drilling a hole in my own cabin.” They replied, “True, the hole is in your cabin but the consequence of your actions will ultimately sink this entire ship.” Similarly, we are all in the same boat. However, many of us choose to be like the drilling passenger. Let us never forget that we all share a common destiny. The Kabbalistic work Tomer Devorah explains that every single Jewish soul is bound together, and each soul is affected by the other. This means that our connection isn’t merely of a religious and national nature; rather we are all limbs of the same spiritual body. We are one entity.
As we approach the High Holidays, we just may have to adjust our focus. We must give an accounting not only for our actions, but for every one of our fellow Jews actions. How can we be held accountable for somebody else’s actions? The Hebrew word for the concept of the Jewish connection is called “arvus” which means “cosigner.” We are all considered our fellow Jew’s cosigner. In the materialistic world, if we cosign for somebody, we will do whatever we can to get the borrower to repay his loan so that we won’t have to repay the loan. The spiritual world is no different. We are all connected and we share the common responsibility in this world. We must do everything possible to bring people closer to G-d. That is one dimension. The second wrinkle is that people look at our actions. We should exemplify Judaism to such an extent that being a role-model alone should bring our fellow Jews back.
Let us take the reality of our connectivity to heart. Let us realize that we are family, but even more so, we are all part of the same soul.
“YOU ARE ALL GATHERED: You are inextricably connected one with the other. It follows that one righteous person’s merit can provide protection for the entire Jewish nation, and even the entire world. This concept also implies that a single person’s wickedness can cause negative repercussions for the entire world.” –Midrash Tanchuma ibid
The Midrash informs us that every single Jew is inextricably connected together. The Talmud takes this concept from the theoretical to the practical by ruling that one Jew can perform a mitzvah on behalf of others, (even if already fulfilled his personal obligation) thereby exempting his fellow Jew’s obligation. The most common application of this mechanism is the system of the shofar blower, whereby one person blows the shofar on behalf of the entire congregation. Similarly we find by kiddush that one person exempts everybody else. Without this concept of connection, each individual would be required to blow the shofar and to make Kiddush for themselves. Hence, this connection engenders a tremendous responsibility for all of us.
When did this Jewish connectivity occur? The Chofetz Chaim maintains that the Jewish people became agglutinated together at Sinai. They accepted upon themselves both the personal performance of Torah and a separate obligation to ensure that their fellow Jews would celebrate the Torah. Every single day, in the Shema we accept anew our obligation towards our fellow Jews. We say “And you shall place these words on your hearts.” We then proceed to elaborate that our obligations follow the concatenation from our ancestors to ourselves, from ourselves to our children to and all of our descendents, and on every single Jew. We may not realize it, but we are responsible for everybody’s actions. There is no such thing as “this is none of your business.” You better believe it’s your business!
So what holds us back from ensuring the vitality of Judaism for our fellow Jews? The answer lies in our skewed perception. The Midrash likens our oblivion to seafarers. One passenger proceeded to drill a hole in the floor of his cabin. When confronted by his fellow passengers he replied, “This has nothing to do with you! I’m drilling a hole in my own cabin.” They replied, “True, the hole is in your cabin but the consequence of your actions will ultimately sink this entire ship.” Similarly, we are all in the same boat. However, many of us choose to be like the drilling passenger. Let us never forget that we all share a common destiny. The Kabbalistic work Tomer Devorah explains that every single Jewish soul is bound together, and each soul is affected by the other. This means that our connection isn’t merely of a religious and national nature; rather we are all limbs of the same spiritual body. We are one entity.
As we approach the High Holidays, we just may have to adjust our focus. We must give an accounting not only for our actions, but for every one of our fellow Jews actions. How can we be held accountable for somebody else’s actions? The Hebrew word for the concept of the Jewish connection is called “arvus” which means “cosigner.” We are all considered our fellow Jew’s cosigner. In the materialistic world, if we cosign for somebody, we will do whatever we can to get the borrower to repay his loan so that we won’t have to repay the loan. The spiritual world is no different. We are all connected and we share the common responsibility in this world. We must do everything possible to bring people closer to G-d. That is one dimension. The second wrinkle is that people look at our actions. We should exemplify Judaism to such an extent that being a role-model alone should bring our fellow Jews back.
Let us take the reality of our connectivity to heart. Let us realize that we are family, but even more so, we are all part of the same soul.
Thursday, September 18, 2008
Parshas Ki Savo: The Pursuit of Happiness
“This day G-d commands you to perform these statutes and the laws, and you shall observe and perform them with all your heart and all your soul.” –Deuteronomy 26:16
“THIS DAY: This teaches us that each and every day the Torah should be considered totally fresh and new in your eyes as if it was given on that day anew.” -Rashi ibid
“All these curses will come upon you and pursue you and overtake you, until you are destroyed… because you did not serve G-d with happiness and with goodness of heart.” –Deuteronomy 28:45-47
How is it possible that a person could fulfill all of the mitzvahs in the Torah, study Torah all day, and meet an end of curses and denigration? The Torah informs us that if that very person is lacking simcha, happiness, in the performance of the mitzvah, his end will not be pretty. His lack of gladness in the performance of the mitzvahs will bring about his downfall. Rabbi Boruch Dov Povarsky o.b.m. explains this phenomenon as resulting from mankind’s incessant pursuit of happiness. Everybody seeks happiness in their lives. If somebody does not receive their dose of happiness from Judaism, they clearly have other sources of happiness. That is an open display of non-Torah priorities. An unhappy observant Jew is not a G-d serving Jew. Who knows where he is getting his happiness fix from, but it sure isn’t from G-d.
The 13th century scholar Rabbeinu Bechaya, elaborates on the importance of happiness in Judaism. He maintains that for every mitzva performed, there is both an accounting of the mitzva, and of the state of mind during the performance of the mitzva. If the person was happy, that person will receive a special reward. However if the person was unhappy, the appropriate consequences are sure to come.
The Talmud (Taanis 22a) relates that Rabbi Baruqa of Huza often went to the marketplace at Lapet. One day, the prophet Elijah appeared to him there, and Rabbi Baruqa asked him, "Is there anyone among all these people who will have a share in the World to Come?" Elijah answered, "There is none."… Later, two men came to the marketplace, and Elijah said to Rabbi Baruqa, "Those two will have a share in the World to Come!" Rabbi Baruqa asked the newcomers, "What is your occupation?" They replied, "We are jesters. When we see someone who is sad, we cheer him up. When we see two people quarreling, we try to make peace between them."
Happiness is absolutely crucial in order to be counted as a celebrating Jew. The Divine Spirit only rests on people in a happy state of mind. Even Jacob lost his ability of connecting with the Divine Spirit of the prophetic nature during the vary unhappy twenty-two years that Jacob was separated from Joseph. Our entire purpose on this world is to receive the greatest possible pleasure attainable. The true pleasure is obviously basking with G-d, therefore we should all be high with the most unbelievable level of happiness. (See Ramchal in opening to Mesilas Yesharim)
Now that we’ve established that being a happy Jew is essential, meaning, happy about being celebrating Jews, let us determine the practical path to this happiness. Even the Founding Fathers of the United States of America were not foolish enough to include happiness as an inalienable human right. Rather the pursuit of happiness is the immutable right. As Jews we don’t believe that happiness is a right, it is a gift. G-d gave us the opportunity to play the harp on cloud nine together with G-d. We have Torah and mitzvahs. If we would only apply ourselves to live that life, and to keep it fresh, our happiness would be abounding!
“THIS DAY: This teaches us that each and every day the Torah should be considered totally fresh and new in your eyes as if it was given on that day anew.” -Rashi ibid
“All these curses will come upon you and pursue you and overtake you, until you are destroyed… because you did not serve G-d with happiness and with goodness of heart.” –Deuteronomy 28:45-47
How is it possible that a person could fulfill all of the mitzvahs in the Torah, study Torah all day, and meet an end of curses and denigration? The Torah informs us that if that very person is lacking simcha, happiness, in the performance of the mitzvah, his end will not be pretty. His lack of gladness in the performance of the mitzvahs will bring about his downfall. Rabbi Boruch Dov Povarsky o.b.m. explains this phenomenon as resulting from mankind’s incessant pursuit of happiness. Everybody seeks happiness in their lives. If somebody does not receive their dose of happiness from Judaism, they clearly have other sources of happiness. That is an open display of non-Torah priorities. An unhappy observant Jew is not a G-d serving Jew. Who knows where he is getting his happiness fix from, but it sure isn’t from G-d.
The 13th century scholar Rabbeinu Bechaya, elaborates on the importance of happiness in Judaism. He maintains that for every mitzva performed, there is both an accounting of the mitzva, and of the state of mind during the performance of the mitzva. If the person was happy, that person will receive a special reward. However if the person was unhappy, the appropriate consequences are sure to come.
The Talmud (Taanis 22a) relates that Rabbi Baruqa of Huza often went to the marketplace at Lapet. One day, the prophet Elijah appeared to him there, and Rabbi Baruqa asked him, "Is there anyone among all these people who will have a share in the World to Come?" Elijah answered, "There is none."… Later, two men came to the marketplace, and Elijah said to Rabbi Baruqa, "Those two will have a share in the World to Come!" Rabbi Baruqa asked the newcomers, "What is your occupation?" They replied, "We are jesters. When we see someone who is sad, we cheer him up. When we see two people quarreling, we try to make peace between them."
Happiness is absolutely crucial in order to be counted as a celebrating Jew. The Divine Spirit only rests on people in a happy state of mind. Even Jacob lost his ability of connecting with the Divine Spirit of the prophetic nature during the vary unhappy twenty-two years that Jacob was separated from Joseph. Our entire purpose on this world is to receive the greatest possible pleasure attainable. The true pleasure is obviously basking with G-d, therefore we should all be high with the most unbelievable level of happiness. (See Ramchal in opening to Mesilas Yesharim)
Now that we’ve established that being a happy Jew is essential, meaning, happy about being celebrating Jews, let us determine the practical path to this happiness. Even the Founding Fathers of the United States of America were not foolish enough to include happiness as an inalienable human right. Rather the pursuit of happiness is the immutable right. As Jews we don’t believe that happiness is a right, it is a gift. G-d gave us the opportunity to play the harp on cloud nine together with G-d. We have Torah and mitzvahs. If we would only apply ourselves to live that life, and to keep it fresh, our happiness would be abounding!
Thursday, September 11, 2008
Parshas Ki Seitzei: Business and Ethics: N/ever the twain shall meet
“A perfect and honest stone shall you have, a perfect and honest measure shall you have, so that your days shall be lengthened.” –Deuteronomy 25:15
“A PERFECT AND HONEST STONE SHALL YOU HAVE: If you did so, you shall have much.” –Rashi ibid
Is business ethics an oxymoron? Judaism emphatically states that there is no business without ethics. Indeed, a ritual slaughterer in Vilna, Lithuania came to the Chief Rabbi to hang up his coat and go into business. The Rabbi asked him why he wanted to cease slaughtering. The shochet replied that since the laws of kosher are so detailed, he was worried that he will err in the laws. He figured that business wouldn’t be so fraught with these intricate laws. The Rabbi replied that there are less than thirty chapters in the code of Jewish law on the laws of slaughtering (aside from the laws rendering an animal non-kosher), whilst the laws of business are spread over 428 chapters! The rabbi advised him to stay put in his position!
The Rabbis inform us (Talmud Shabbos 31a) that the first question asked to us after death by the heavenly tribunal is “were you honest in your dealings?” The Talmud states that the prophet Habakkuk summed up the entire Torah with the verse “A Tzaddik lives by his righteousness.” The author of the book “Reishis Chachma” takes it a step further. He explains that according to this Talmudic passage, somebody who is honest in business is considered as having fulfilled the entire Torah.
Many Jews have taken up the call of Tikun Olam - repairing the world. The belief goes that being a light unto the nations requires us to take up every cause of social justice in the world. That aspect notwithstanding, the greatest sanctification of G-d’s name in the world is by being honest in business. We are G-d’s ambassadors; let’s not disappoint!
The firm of Beer, Sondheimer and Company is reported to have owed its tremendous expansion to the following fact. On a Friday in 1870, just before the Franco-German War broke out, Mr. Beer left his office for the Sabbath rest. He had large holdings in copper and other metals necessary for the waging of war. The porter received a number of telegrams, which he presented on Sunday morning to his employer. They came from the War Ministry and offered to buy all metals in the possession of Mr. Beer; each successive wire increased the price. When Mr. Beer, on Sunday, went through these messages, he informed the War Department that he would have accepted the first offer and that he had failed to answer it because it was the Sabbath. He was, therefore, prepared to let the government have all his merchandise at the rate originally suggested to him. The War Ministry was so impressed by this example of living Judaism that they made the firm its main supplier and thus established its global significance.
The story of Mr. Beer is obviously unique. Yet each one of us can strive for a higher ethic in this regard. The former proprietor of Kova Hats in Brooklyn, Mr. Erman of blessed memory, suddenly began asking his customers if they purchased a straw hat in the month of May that year. Anybody who replied in the affirmative was immediately refunded five dollars. He explained that he makes an exact calculation of his price markup, and he over-calculated it by five dollars. He therefore felt that a refund was owed.
Mr Beer and Mr. Erman were business people just like all of us. What made them exceptional is that they lived with the reality that G-d provides us with a livelihood. No matter how much we try to make an extra dollar, we can’t outsmart G-d. We are promised a lengthy life for honesty in business. Perhaps the reason is, because honest business people give a good name to G-d, so G-d wants to keep such people around.
And so we ask each other, is business ethics truly an oxymoron? To many people the answer is yes, but no believing Jew can ever reply that way!
“A PERFECT AND HONEST STONE SHALL YOU HAVE: If you did so, you shall have much.” –Rashi ibid
Is business ethics an oxymoron? Judaism emphatically states that there is no business without ethics. Indeed, a ritual slaughterer in Vilna, Lithuania came to the Chief Rabbi to hang up his coat and go into business. The Rabbi asked him why he wanted to cease slaughtering. The shochet replied that since the laws of kosher are so detailed, he was worried that he will err in the laws. He figured that business wouldn’t be so fraught with these intricate laws. The Rabbi replied that there are less than thirty chapters in the code of Jewish law on the laws of slaughtering (aside from the laws rendering an animal non-kosher), whilst the laws of business are spread over 428 chapters! The rabbi advised him to stay put in his position!
The Rabbis inform us (Talmud Shabbos 31a) that the first question asked to us after death by the heavenly tribunal is “were you honest in your dealings?” The Talmud states that the prophet Habakkuk summed up the entire Torah with the verse “A Tzaddik lives by his righteousness.” The author of the book “Reishis Chachma” takes it a step further. He explains that according to this Talmudic passage, somebody who is honest in business is considered as having fulfilled the entire Torah.
Many Jews have taken up the call of Tikun Olam - repairing the world. The belief goes that being a light unto the nations requires us to take up every cause of social justice in the world. That aspect notwithstanding, the greatest sanctification of G-d’s name in the world is by being honest in business. We are G-d’s ambassadors; let’s not disappoint!
The firm of Beer, Sondheimer and Company is reported to have owed its tremendous expansion to the following fact. On a Friday in 1870, just before the Franco-German War broke out, Mr. Beer left his office for the Sabbath rest. He had large holdings in copper and other metals necessary for the waging of war. The porter received a number of telegrams, which he presented on Sunday morning to his employer. They came from the War Ministry and offered to buy all metals in the possession of Mr. Beer; each successive wire increased the price. When Mr. Beer, on Sunday, went through these messages, he informed the War Department that he would have accepted the first offer and that he had failed to answer it because it was the Sabbath. He was, therefore, prepared to let the government have all his merchandise at the rate originally suggested to him. The War Ministry was so impressed by this example of living Judaism that they made the firm its main supplier and thus established its global significance.
The story of Mr. Beer is obviously unique. Yet each one of us can strive for a higher ethic in this regard. The former proprietor of Kova Hats in Brooklyn, Mr. Erman of blessed memory, suddenly began asking his customers if they purchased a straw hat in the month of May that year. Anybody who replied in the affirmative was immediately refunded five dollars. He explained that he makes an exact calculation of his price markup, and he over-calculated it by five dollars. He therefore felt that a refund was owed.
Mr Beer and Mr. Erman were business people just like all of us. What made them exceptional is that they lived with the reality that G-d provides us with a livelihood. No matter how much we try to make an extra dollar, we can’t outsmart G-d. We are promised a lengthy life for honesty in business. Perhaps the reason is, because honest business people give a good name to G-d, so G-d wants to keep such people around.
And so we ask each other, is business ethics truly an oxymoron? To many people the answer is yes, but no believing Jew can ever reply that way!
Thursday, September 4, 2008
Parshas Shoftim: Build Me, Don’t Break Me!
"If a corpse will be found on the land that G-d, your G-d, gives you to possess it, fallen in the field, it was not known who smote him, your elders and your judges shall go out …. All the elders of that city, who are closest to the corpse, shall wash their hands over the calf whose neck was broken in the valley. They shall speak up and say, 'Our hands have not spilled this blood, and our eyes did not see.'" –Deuteronomy 21:1-9
"OUR HANDS HAVE NOT SPILLED: Obviously the elders are not guilty of murder. Why then are they liable for atonement? They must atone for the fact that they did not observe the victim leaving the city, and he therefore left without food and escort." –Rashi ibid quoting Talmud Sotah 45b
The Talmud implies that had this victim been escorted, he never would have been murdered. This is quite difficult to comprehend. The Talmud only extends the obligation of escorting a guest to eight feet (four amos) in the city. There is no obligation to walk a guest any further. Indeed the Talmud notes that as long as a guest is escorted in the city itself, no damage will befall him. How do we understand the benefit of this escort?
The Maharal of Prague, as well as the Saba of Kelm, explains that the point of escorting a guest is purely psychological. It helps to lift up the spirits of the person. Had this victim been escorted even for a small amount, he would have felt important, and he would have been empowered. He would have had the strength needed to fight off his attacker. Because he was not escorted, he left the city dejected and deflated. When the murderer attacked him, he had no strength left to defend himself. The elders of the city are atoning for the fact that they did not build this person up. They allowed him to go off on his merry way. The shortfall of the seemingly insignificant act of escorting this person for a mere eight feet was the cause of his murder.
Obviously, the repercussion contained in the parsha is an extreme consequence of not being more caring. Unfortunately the incident of the unescorted corpse is commonplace in society. The unexplained phenomenon of kids-at-risk and the skyrocketing diagnosis of depression can be directly attributed to an apathetic community. We must all look in the mirror and able to say “Our hands have not spilled this blood.” When we hear of yet another person who has intermarried and assimilated, we must be able to say that we have done our utmost to integrate this person into our social fabric. Otherwise we can not say “our hands have not spilled this blood.” If people would be made to feel more welcome and more cared for, the self-help section in the bookstore would dramatically decrease. We would all be happier people.
Let us all begin with one step. Let us say hello to that person sitting on the other side of the bench, or in the seat next to us. Let us smile at the maintenance workers, and at the mailman. Let us invite over the singles and the newcomers to our community. Let’s take just one step in the right direction.
What is the power of a smile and a hello? In the year 2000, the following story was heavily circulated on the internet. Although the veracity of the story is unsubstantiated, the story has touched many hearts. The story is about two friends and is told in the first person by one of the friends:
One day, when I was a freshman in high school, I saw a kid from my class was walking home from school. His name was Kyle. It looked like he was carrying all of his books. I thought to myself, "Why would anyone bring home all his books on a Friday? He must really be a nerd."
I had quite a weekend planned (parties and a football game with my friends tomorrow afternoon), so I shrugged my shoulders and went on. As I was walking, I saw a bunch of kids running toward him. They ran at him, knocking all his books out of his arms and tripping him so he landed in the dirt. His glasses went flying, and I saw them land in the grass about ten feet from him. He looked up and I saw this terrible sadness in his yes.
My heart went out to him. So, I jogged over to him and as he crawled around looking for his glasses, and I saw tear in his eye. As I handed him his glasses, I said, "Those guys are jerks. They really should get lives." He looked at me and said, "Hey thanks!" There was a big smile on his face. It was one of those smiles that showed real gratitude.
I helped him pick up his books, and asked him where he lived. As it turned out, he lived near me, so I asked him why I had never seen him before. He said he had gone to private school before now. I would have never hung out with a private school kid before.
We talked all the way home, and I carried some of his books. He turned out to be a pretty cool kid. I asked him if he wanted to play a little football with my friends. He said yes. We hung out all weekend and the more I got to know Kyle, the more I liked him, and my friends thought the same of him.
Monday morning came, and there was Kyle with the huge stack of books again. I stopped him and said, "Boy, you are gonna really build some serious muscles with this pile of books everyday!" He just laughed and handed me half the books. Over the next four years, Kyle and I became best friends.
When we were seniors, we began to think about college. Kyle decided on Georgetown, and I was going to Duke. I knew that we would always be friends, that the miles would never be a problem. He was going to be a doctor, and I was going for business on a football scholarship. Kyle was valedictorian of our class. I teased him all the time about being a nerd. He had to prepare a speech for graduation.
I was so glad it wasn't me having to get up there and speak. Graduation day, I saw Kyle. He looked great. He was one of those guys that really found himself during high school. He filled out and actually looked good in glasses. He had more friends than I had, and everybody loved him. Boy, sometimes I was jealous.
Today was one of those days. I could see that he was nervous about his speech. So, I smacked him on the back and said, "Hey, big guy, you'll be great!" He looked at me with one of those looks (the really grateful one) and smiled. "Thanks," he said.
As he started his speech, he cleared his throat, and began. "Graduation is a time to thank those who helped you make it through those tough years. Your parents, your teachers, your siblings, maybe a coach...but mostly your friends. I am here to tell all of you that being a friend to someone is the best gift you can give them. I am going to tell you a story."
I just looked at my friend with disbelief as he told the story of the first day we met. He had planned to kill himself over the weekend. He talked of how he had cleaned out his locker so his Mom wouldn't have to do it later and was carrying his stuff home. He looked hard at me and gave me a little smile.
"Thankfully, I was saved. My friend saved me from doing the unspeakable." I heard the gasp go through the crowd as this handsome, popular boy told us all about his weakest moment. I saw his Mom and dad looking at me and smiling that same grateful smile. Not until that moment did I realize it's depth.
Never underestimate the power of your actions. With one small gesture you can change a person's life. For better or for worse. G-d puts us all in each other's lives to impact one another in some way. Look for G-d in others.
Let us learn from Kyle and his friend, and may we all wash our hands saying “our hands have not spilled this blood!”
"OUR HANDS HAVE NOT SPILLED: Obviously the elders are not guilty of murder. Why then are they liable for atonement? They must atone for the fact that they did not observe the victim leaving the city, and he therefore left without food and escort." –Rashi ibid quoting Talmud Sotah 45b
The Talmud implies that had this victim been escorted, he never would have been murdered. This is quite difficult to comprehend. The Talmud only extends the obligation of escorting a guest to eight feet (four amos) in the city. There is no obligation to walk a guest any further. Indeed the Talmud notes that as long as a guest is escorted in the city itself, no damage will befall him. How do we understand the benefit of this escort?
The Maharal of Prague, as well as the Saba of Kelm, explains that the point of escorting a guest is purely psychological. It helps to lift up the spirits of the person. Had this victim been escorted even for a small amount, he would have felt important, and he would have been empowered. He would have had the strength needed to fight off his attacker. Because he was not escorted, he left the city dejected and deflated. When the murderer attacked him, he had no strength left to defend himself. The elders of the city are atoning for the fact that they did not build this person up. They allowed him to go off on his merry way. The shortfall of the seemingly insignificant act of escorting this person for a mere eight feet was the cause of his murder.
Obviously, the repercussion contained in the parsha is an extreme consequence of not being more caring. Unfortunately the incident of the unescorted corpse is commonplace in society. The unexplained phenomenon of kids-at-risk and the skyrocketing diagnosis of depression can be directly attributed to an apathetic community. We must all look in the mirror and able to say “Our hands have not spilled this blood.” When we hear of yet another person who has intermarried and assimilated, we must be able to say that we have done our utmost to integrate this person into our social fabric. Otherwise we can not say “our hands have not spilled this blood.” If people would be made to feel more welcome and more cared for, the self-help section in the bookstore would dramatically decrease. We would all be happier people.
Let us all begin with one step. Let us say hello to that person sitting on the other side of the bench, or in the seat next to us. Let us smile at the maintenance workers, and at the mailman. Let us invite over the singles and the newcomers to our community. Let’s take just one step in the right direction.
What is the power of a smile and a hello? In the year 2000, the following story was heavily circulated on the internet. Although the veracity of the story is unsubstantiated, the story has touched many hearts. The story is about two friends and is told in the first person by one of the friends:
One day, when I was a freshman in high school, I saw a kid from my class was walking home from school. His name was Kyle. It looked like he was carrying all of his books. I thought to myself, "Why would anyone bring home all his books on a Friday? He must really be a nerd."
I had quite a weekend planned (parties and a football game with my friends tomorrow afternoon), so I shrugged my shoulders and went on. As I was walking, I saw a bunch of kids running toward him. They ran at him, knocking all his books out of his arms and tripping him so he landed in the dirt. His glasses went flying, and I saw them land in the grass about ten feet from him. He looked up and I saw this terrible sadness in his yes.
My heart went out to him. So, I jogged over to him and as he crawled around looking for his glasses, and I saw tear in his eye. As I handed him his glasses, I said, "Those guys are jerks. They really should get lives." He looked at me and said, "Hey thanks!" There was a big smile on his face. It was one of those smiles that showed real gratitude.
I helped him pick up his books, and asked him where he lived. As it turned out, he lived near me, so I asked him why I had never seen him before. He said he had gone to private school before now. I would have never hung out with a private school kid before.
We talked all the way home, and I carried some of his books. He turned out to be a pretty cool kid. I asked him if he wanted to play a little football with my friends. He said yes. We hung out all weekend and the more I got to know Kyle, the more I liked him, and my friends thought the same of him.
Monday morning came, and there was Kyle with the huge stack of books again. I stopped him and said, "Boy, you are gonna really build some serious muscles with this pile of books everyday!" He just laughed and handed me half the books. Over the next four years, Kyle and I became best friends.
When we were seniors, we began to think about college. Kyle decided on Georgetown, and I was going to Duke. I knew that we would always be friends, that the miles would never be a problem. He was going to be a doctor, and I was going for business on a football scholarship. Kyle was valedictorian of our class. I teased him all the time about being a nerd. He had to prepare a speech for graduation.
I was so glad it wasn't me having to get up there and speak. Graduation day, I saw Kyle. He looked great. He was one of those guys that really found himself during high school. He filled out and actually looked good in glasses. He had more friends than I had, and everybody loved him. Boy, sometimes I was jealous.
Today was one of those days. I could see that he was nervous about his speech. So, I smacked him on the back and said, "Hey, big guy, you'll be great!" He looked at me with one of those looks (the really grateful one) and smiled. "Thanks," he said.
As he started his speech, he cleared his throat, and began. "Graduation is a time to thank those who helped you make it through those tough years. Your parents, your teachers, your siblings, maybe a coach...but mostly your friends. I am here to tell all of you that being a friend to someone is the best gift you can give them. I am going to tell you a story."
I just looked at my friend with disbelief as he told the story of the first day we met. He had planned to kill himself over the weekend. He talked of how he had cleaned out his locker so his Mom wouldn't have to do it later and was carrying his stuff home. He looked hard at me and gave me a little smile.
"Thankfully, I was saved. My friend saved me from doing the unspeakable." I heard the gasp go through the crowd as this handsome, popular boy told us all about his weakest moment. I saw his Mom and dad looking at me and smiling that same grateful smile. Not until that moment did I realize it's depth.
Never underestimate the power of your actions. With one small gesture you can change a person's life. For better or for worse. G-d puts us all in each other's lives to impact one another in some way. Look for G-d in others.
Let us learn from Kyle and his friend, and may we all wash our hands saying “our hands have not spilled this blood!”
Thursday, August 28, 2008
Parshas Re’eih: Becoming a Matchmaker
“… When any of your brothers is poor, do not harden your heart or shut your hand against your needy brother. Open your hand generously, and extend to him any credit he needs to take care of his wants which he lacks.” -Deuteronomy 15:7-8
WHICH HE LACKS: This refers to finding him a wife. –Rashi ibid quoting Sifrei
What is our obligation to give Charity? The Torah informs us that our obligation is to ensure that the recipient’s essential needs are met. This biblical obligation is quite difficult to fulfill. The laws are very detailed, and many conditions must be met in order to fulfill this level of tzedaka. There is however one aspect of the biblical command that each and every one of us can fulfill. That is the obligation to help our fellow Jew finds his or her bashert. Rashi tells us that included in the mitzvah of tzedaka is the mitzvah of finding a shidduch for somebody. Becoming a matchmaker is not about hobby or profession. It is about fulfilling our obligation of tzedaka.
We are now in the zone between Tu B’Av and Yom Kippur. Both of those days were dedicated to finding shidduchim. Those days were the holiest and most festive days in the calendar. Nowadays, Tu B’Av and Yom Kippur are not specifically dedicated to shidduchim. Nonetheless, we have an obligation to our fellow brothers and sisters to find them shidduchim.
Practically speaking, how do we give the tzedaka of a shidduch? There are many ways of fulfilling this mitzvah. You can write up a list of all the single young man and ladies that you know, and brainstorm together with your spouse. An entire generation could result from your efforts. You could join a shidduch group, or you can create a shidduch group. You can call up connected friends for shidduch ideas. There are so many ways to ease up the situation. If we observed a hungry child on the street, there is no way that we would just click our tongues while continuing walking and say “nebach.” We would act immediately. Why is shidduchim any different? It is also tzedaka. We all have an obligation to do our part in helping out the shidduch crises.
As we usher in Elul this coming week, our focus becomes more centered on G-dly actions. We begin blowing the shofer and we also begin reciting the special chapter in Psalms of Ledavid. We are all seeking merits for the upcoming Rosh Hashana. There is a threefold plan of action for Rosh Hashana: Repentance, prayer, and charity. Although we may already be fulfilling our monetary obligations of tzedaka, let us work on the shidduch aspect of tzedaka this Elul. There are thousands upon thousands of singles eagerly awaiting your involvement. Please don’t let them down. In the merit of our efforts to bring happiness into these peoples lives, may G-d grant us only happiness and meaning in our lives. Amen.
WHICH HE LACKS: This refers to finding him a wife. –Rashi ibid quoting Sifrei
What is our obligation to give Charity? The Torah informs us that our obligation is to ensure that the recipient’s essential needs are met. This biblical obligation is quite difficult to fulfill. The laws are very detailed, and many conditions must be met in order to fulfill this level of tzedaka. There is however one aspect of the biblical command that each and every one of us can fulfill. That is the obligation to help our fellow Jew finds his or her bashert. Rashi tells us that included in the mitzvah of tzedaka is the mitzvah of finding a shidduch for somebody. Becoming a matchmaker is not about hobby or profession. It is about fulfilling our obligation of tzedaka.
We are now in the zone between Tu B’Av and Yom Kippur. Both of those days were dedicated to finding shidduchim. Those days were the holiest and most festive days in the calendar. Nowadays, Tu B’Av and Yom Kippur are not specifically dedicated to shidduchim. Nonetheless, we have an obligation to our fellow brothers and sisters to find them shidduchim.
Practically speaking, how do we give the tzedaka of a shidduch? There are many ways of fulfilling this mitzvah. You can write up a list of all the single young man and ladies that you know, and brainstorm together with your spouse. An entire generation could result from your efforts. You could join a shidduch group, or you can create a shidduch group. You can call up connected friends for shidduch ideas. There are so many ways to ease up the situation. If we observed a hungry child on the street, there is no way that we would just click our tongues while continuing walking and say “nebach.” We would act immediately. Why is shidduchim any different? It is also tzedaka. We all have an obligation to do our part in helping out the shidduch crises.
As we usher in Elul this coming week, our focus becomes more centered on G-dly actions. We begin blowing the shofer and we also begin reciting the special chapter in Psalms of Ledavid. We are all seeking merits for the upcoming Rosh Hashana. There is a threefold plan of action for Rosh Hashana: Repentance, prayer, and charity. Although we may already be fulfilling our monetary obligations of tzedaka, let us work on the shidduch aspect of tzedaka this Elul. There are thousands upon thousands of singles eagerly awaiting your involvement. Please don’t let them down. In the merit of our efforts to bring happiness into these peoples lives, may G-d grant us only happiness and meaning in our lives. Amen.
Thursday, August 21, 2008
Parshas Eikev: First Class Envy:
Being that I am currently in Hong Kong, I will share with you a thought from my travels. On the first leg of the journey from Tel Aviv to Bangkok via Moscow, the airline’s reservation system mistakenly assigned business class seats to all six of our group. The ticket agents in the airport were unable to view the seating on the plane, yet they informed us that we were in fact seated in first class. When we arrived on the plane, my wife and I discovered that we were seated in business class, yet our fellow four companions were seated in first class. This was no ordinary first class. It was a Boeing 747-400 with seats that transformed into beds. Until I arrived on the plane I was ecstatic knowing that I would finally be flying in business class. In all due honesty, once I spotted my friends sitting in first class, it diminished the ecstasy of business class. The twelve hours spent on the plane was fine, but I couldn’t help thinking that I was guilty of transgressing the prohibition of coveting that which was not rightfully mine.
What is the root of the prohibition to covet a fellow’s possession (or a first class seat)? For the occasion of Tisha B’av, the Chafetz Chaim Heritage Foundation released a video which was screened in hundreds of locations worldwide. This year’s annual video focused on the topic of envy. The Mashgiach of the Lakewood Yeshivah, (BMG) Rabbi Mattisyahu Solomon, explained that the root of jealousy is the inherent belief that each person determines their own fate. The reality is that every person’s portfolio is determined by G-d. Yes we put in our effort, but in effect, our effort simply provides the illusion that the outcome is caused by our effort. That illusion is precisely that: an illusion. G-d solely determines our share. Yes, we must do our part, but the ultimate result is G-d’s decree.
As was pointed out in the video, envy is the cause of much of our negative issues in interpersonal relations. Gossip, judging somebody unfavorably, harboring grudges, and many other issues are a direct consequence of envy. If we would comprehend the fact that each person has their individually unique portion, much of our negative interpersonal issues would disappear.
Now that I have pretty much gotten over that mediocre business class experience, I hope that the root cause of envy has also been diminished. (Just for the record, the economy class experience on Sri Lankan Airlines from Bangkok to Hong Kong was much more enjoyable than both the business and first class seats on the way to Bangkok!) It is no simple matter to erase all vestiges of envy overnight. Let us bear in mind however that G-d determined envy to be such an impediment to spirituality that G-d included it in the Ten Commandments. It is a lifetime’s work, but let it begin today!
May we all merit to attain the level of becoming devoid of envy to the extent that we can fully rejoice in each other’s happiness, and be pained by each others sadness’s R”L. Amen.
What is the root of the prohibition to covet a fellow’s possession (or a first class seat)? For the occasion of Tisha B’av, the Chafetz Chaim Heritage Foundation released a video which was screened in hundreds of locations worldwide. This year’s annual video focused on the topic of envy. The Mashgiach of the Lakewood Yeshivah, (BMG) Rabbi Mattisyahu Solomon, explained that the root of jealousy is the inherent belief that each person determines their own fate. The reality is that every person’s portfolio is determined by G-d. Yes we put in our effort, but in effect, our effort simply provides the illusion that the outcome is caused by our effort. That illusion is precisely that: an illusion. G-d solely determines our share. Yes, we must do our part, but the ultimate result is G-d’s decree.
As was pointed out in the video, envy is the cause of much of our negative issues in interpersonal relations. Gossip, judging somebody unfavorably, harboring grudges, and many other issues are a direct consequence of envy. If we would comprehend the fact that each person has their individually unique portion, much of our negative interpersonal issues would disappear.
Now that I have pretty much gotten over that mediocre business class experience, I hope that the root cause of envy has also been diminished. (Just for the record, the economy class experience on Sri Lankan Airlines from Bangkok to Hong Kong was much more enjoyable than both the business and first class seats on the way to Bangkok!) It is no simple matter to erase all vestiges of envy overnight. Let us bear in mind however that G-d determined envy to be such an impediment to spirituality that G-d included it in the Ten Commandments. It is a lifetime’s work, but let it begin today!
May we all merit to attain the level of becoming devoid of envy to the extent that we can fully rejoice in each other’s happiness, and be pained by each others sadness’s R”L. Amen.
Thursday, August 14, 2008
Parshas Va’eschanan: Torah in the Exile:
Shema Yisrael is the clarion call for all the Jewish People for eternity. In this weeks parsha we read the very portion that contains the Shema. What is the great message hidden in the Shema? Why has Shema become the identifying factor of the Jewish People?
As I sit here in my hotel room in Bangkok, Thailand, knowing good and well that two books provided by the hotel gratis are sitting in my night table, there is no wonder that Shema must be reaffirmed. These two books are the New Testament, and the Teachings of Buddhism. Wherever one walks here in the Far East, there are miniature idols the likes of which Abraham sought to destroy several millennia ago, yet they are still going strong here in the Far East. It is uncanny to find a need to reaffirm the most basic tenants of Judaism, however when the falsity of pantheism and polytheism is staring in your face, Shema must be recited with an even greater intensity.
That is all fine and dandy for those of us who venture out into the hinterland. What relevance does the Shema contain for the typical Westerner who has primarily been exposed to purported monotheistic religions?
The Rabbis teach us that the first paragraph following the Shema declaration serves as an instruction to the extent of service required. “Thou must love G-d your G-d with all your heart, all your soul, and all of your being.” Loving G-d is no simple matter. It is a lifelong process. As the great Rabbi Akiba was being barbarically flayed with iron combs to death he declared, “My entire life I have sought to fulfill the obligation of loving G-d with my entire being, and now I finally have the opportunity!” Rabbi Akiba understood that the command of Shema was meant to be fulfilled until his dying moment. He appreciated the most basic level of Shema, yet he understood that contained in the most basic dictum of Shema was the obligation to be absolutely saturated with love for G-d.
The message of the Shema need not be taken to heart only when one comes face to face with an idol or a temple. The reality of our lives is that we all have some sort of idol or temple that holds us back from being totally overtaken with love for G-d. The god of capitalism is money. That god is so utterly present, that if people only worked so hard at amassing G-dliness as they worked to amass the dollar, the Messiah would have come already. Shema Yisrael reminds us of our true values. What values do we wish to transmit to our children? What do we want written on our tombstone? Rare is the individual whose overarching value that he wishes to leave being is his hunger for money.
Every one of us is cognizant of the Shema’s message; we simply must make more of an effort to make it real. One does not need to visit Thailand or India to find foreign gods that have obscured the way for our true values in life to shine forth. Let us look inside of the inner recess of our heart and soul to find the blocked up channels to achieving the level of Rabbi Akiba as he was being tortured to death. The message of Shema is to come closer to G-d by recognizing the obstacles in the way.
May we merit to destroy all of the personal idol worshiping that exists in our own lives, and may we all merit to witness the fulfillment of G-d being our G-d, and G-d becoming the only G-d recognized by all nations. Amen.
As I sit here in my hotel room in Bangkok, Thailand, knowing good and well that two books provided by the hotel gratis are sitting in my night table, there is no wonder that Shema must be reaffirmed. These two books are the New Testament, and the Teachings of Buddhism. Wherever one walks here in the Far East, there are miniature idols the likes of which Abraham sought to destroy several millennia ago, yet they are still going strong here in the Far East. It is uncanny to find a need to reaffirm the most basic tenants of Judaism, however when the falsity of pantheism and polytheism is staring in your face, Shema must be recited with an even greater intensity.
That is all fine and dandy for those of us who venture out into the hinterland. What relevance does the Shema contain for the typical Westerner who has primarily been exposed to purported monotheistic religions?
The Rabbis teach us that the first paragraph following the Shema declaration serves as an instruction to the extent of service required. “Thou must love G-d your G-d with all your heart, all your soul, and all of your being.” Loving G-d is no simple matter. It is a lifelong process. As the great Rabbi Akiba was being barbarically flayed with iron combs to death he declared, “My entire life I have sought to fulfill the obligation of loving G-d with my entire being, and now I finally have the opportunity!” Rabbi Akiba understood that the command of Shema was meant to be fulfilled until his dying moment. He appreciated the most basic level of Shema, yet he understood that contained in the most basic dictum of Shema was the obligation to be absolutely saturated with love for G-d.
The message of the Shema need not be taken to heart only when one comes face to face with an idol or a temple. The reality of our lives is that we all have some sort of idol or temple that holds us back from being totally overtaken with love for G-d. The god of capitalism is money. That god is so utterly present, that if people only worked so hard at amassing G-dliness as they worked to amass the dollar, the Messiah would have come already. Shema Yisrael reminds us of our true values. What values do we wish to transmit to our children? What do we want written on our tombstone? Rare is the individual whose overarching value that he wishes to leave being is his hunger for money.
Every one of us is cognizant of the Shema’s message; we simply must make more of an effort to make it real. One does not need to visit Thailand or India to find foreign gods that have obscured the way for our true values in life to shine forth. Let us look inside of the inner recess of our heart and soul to find the blocked up channels to achieving the level of Rabbi Akiba as he was being tortured to death. The message of Shema is to come closer to G-d by recognizing the obstacles in the way.
May we merit to destroy all of the personal idol worshiping that exists in our own lives, and may we all merit to witness the fulfillment of G-d being our G-d, and G-d becoming the only G-d recognized by all nations. Amen.
Thursday, August 7, 2008
Parshas Devarim: The Vantage Point:
An old friend was traveling in California and when the clock hit three o’clock a.m., he decided that it was time to call it a night. He began leafing through a tour book, and he discovered the phone number of a motel advertised to be open twenty-four hours a day. He dialed the number, and after the phone rang some thirty times, a groggy-sounding voice picked up. After inquiring about rates, rooms, and availability, the clerk suddenly lashed out, “do you know what time it is?” The fellow replied, “Well it says that you are open twenty fours a day.” The clerk responded “Sure we’re open twenty-fours a day, but not at three in the morning!”
That same friend was walking in Fisherman’s Wharf in San Francisco when a street person walked over and asked him if he wanted to play a game. He replied in the affirmative. The fellow then said “I am a shoe shiner, and I really know shoes. Let’s make a deal. If I can guess where you got your shoes, what city, what state, you give me five dollars. If however I am wrong, I’ll give you a free shoe shine. And you know what, even if you are wrong and you give me five dollars, I’ll still give you a free shoe shine.” The deal was on. They then shook hands. The shoe shiner told the fellow, “My father told me never to shake hands with a man on his own game! You got your shoes on your feet, in San Francisco, California. Now hand over the five dollars! “
Life is a matter of perspective, and this Shabbos in particular is about gaining a new perspective. This Shabbos is called Shabbos Chazon. It gets its name of Chazon from the first word of the Haftorah, recalling the vision of Isaiah. The prophet Isaiah had the ungrateful task of putting things into their proper perspective. He forewarned the Jewish People about the impending destruction of the Temple. His pleas went unanswered. In perhaps the most striking admonishment, Isaiah prophesied that G-d had no more desire for the Jewish People’s sacrifices and offerings. The People were praying and practicing, but the intention of their deeds were ignoble. It is quite fitting that this haftorah is read during the week in which we commemorate the destruction of the two Temples on the ninth of Av. The haftorah serves as a focus for the mourning of the ninth of Av and of the three weeks preceding it. Jews do not mourn the past. We mourn the present. Our present tragedy is that the Temple remains destroyed. Isaiah was spelling out the root cause for the destruction.
Rabbi Samson Raphael Hirsch remarks that the Jew does not mourn that thousands of years ago the Temple was destroyed, rather that it had to have been destroyed. Not over the destruction, rather over the causes of the destruction. Rabbi Hirsch concludes, “Therefore every recurring ninth of Av, in the light of this word of the prophet is to pose the question to every generation: Is our Jewish contemporary present already so deeply imbued with the Jewish spirit, so filled with the Jewish way of thinking, with knowledge of Judaism, with knowledge of the all comprising and deep contents of the Torah that it can form a worthy environment for a Temple of G-d to be erected in its midst? Does not the gulf between Israel and its G-d yawn perhaps wider than ever?”
Let us look to change our perspective during this week of Tisha B’Av. Tisha B’Av is no mere commemorative day on the Jewish calendar. It is a call to action to rebuild and to reconnect. Let us use this Tisha B’v as an opportunity to rectify the causes for the destruction, thereby pouring the foundation for the Third Temple to be built speedily in our times!
That same friend was walking in Fisherman’s Wharf in San Francisco when a street person walked over and asked him if he wanted to play a game. He replied in the affirmative. The fellow then said “I am a shoe shiner, and I really know shoes. Let’s make a deal. If I can guess where you got your shoes, what city, what state, you give me five dollars. If however I am wrong, I’ll give you a free shoe shine. And you know what, even if you are wrong and you give me five dollars, I’ll still give you a free shoe shine.” The deal was on. They then shook hands. The shoe shiner told the fellow, “My father told me never to shake hands with a man on his own game! You got your shoes on your feet, in San Francisco, California. Now hand over the five dollars! “
Life is a matter of perspective, and this Shabbos in particular is about gaining a new perspective. This Shabbos is called Shabbos Chazon. It gets its name of Chazon from the first word of the Haftorah, recalling the vision of Isaiah. The prophet Isaiah had the ungrateful task of putting things into their proper perspective. He forewarned the Jewish People about the impending destruction of the Temple. His pleas went unanswered. In perhaps the most striking admonishment, Isaiah prophesied that G-d had no more desire for the Jewish People’s sacrifices and offerings. The People were praying and practicing, but the intention of their deeds were ignoble. It is quite fitting that this haftorah is read during the week in which we commemorate the destruction of the two Temples on the ninth of Av. The haftorah serves as a focus for the mourning of the ninth of Av and of the three weeks preceding it. Jews do not mourn the past. We mourn the present. Our present tragedy is that the Temple remains destroyed. Isaiah was spelling out the root cause for the destruction.
Rabbi Samson Raphael Hirsch remarks that the Jew does not mourn that thousands of years ago the Temple was destroyed, rather that it had to have been destroyed. Not over the destruction, rather over the causes of the destruction. Rabbi Hirsch concludes, “Therefore every recurring ninth of Av, in the light of this word of the prophet is to pose the question to every generation: Is our Jewish contemporary present already so deeply imbued with the Jewish spirit, so filled with the Jewish way of thinking, with knowledge of Judaism, with knowledge of the all comprising and deep contents of the Torah that it can form a worthy environment for a Temple of G-d to be erected in its midst? Does not the gulf between Israel and its G-d yawn perhaps wider than ever?”
Let us look to change our perspective during this week of Tisha B’Av. Tisha B’Av is no mere commemorative day on the Jewish calendar. It is a call to action to rebuild and to reconnect. Let us use this Tisha B’v as an opportunity to rectify the causes for the destruction, thereby pouring the foundation for the Third Temple to be built speedily in our times!
Thursday, July 31, 2008
Parshas Maasei: The Wandering Jew
These are the journeys of the Children of Israel, who went forth from the land of Egypt according to their legions, under the hand of Moses and Aaron. Moses wrote their goings forth according to their journeys at the bidding of G-d, and these were their journeys according to their goings forth. –Numbers 33:1-2
THESE ARE THE JOURNEYS: This is comparable to a king whose son was ill, and he took him to a distant land to cure him. After he was cured, they headed back the same way they had come. On the way back his father began to count all of the journeys. He said to his son, Here we slept. Here we felt cold, Here you had a headache, etc. –Midrash Tanchuma quoted by Rashi
Our sages inform us that everything mentioned in the Torah contains relevance for future generations. What relevance does the sojourning of the Jewish People hold for the contemporary cosmopolitan Jew?
THESE ARE THE JOURNEYS: This is comparable to a king whose son was ill, and he took him to a distant land to cure him. After he was cured, they headed back the same way they had come. On the way back his father began to count all of the journeys. He said to his son, Here we slept. Here we felt cold, Here you had a headache, etc. –Midrash Tanchuma quoted by Rashi
Our sages inform us that everything mentioned in the Torah contains relevance for future generations. What relevance does the sojourning of the Jewish People hold for the contemporary cosmopolitan Jew?
Additionally,why does the Torah refer to the journeys in the present?
Finally, after the Torah gives this great introduction to the journeys, it describes both the journeys and the encampments. Why does the Torah only introduce them as journeys?
In Hassidic literature there is a widespread teaching that traces its roots back to the founder of the movement, Rabbi Israel Ba’al Shem Tov. The Ba’al Shem Tov, as he is commonly referred known, explains that the message of the journeys could not be more relevant today. He maintains that every Jew must undergo forty-two journeys in their lifetime, just as the Jews journeyed on forty-two separate journeys in the desert. Rabbi Samson Raphael Hirsch explains: “Journey and halt (in the desert) were always made at G-d’s command. When G-d made them break camp, the purpose was always to reach a fresh goal for which G-d’s educational ruling considered the new halting place the most suitable. Each journey was a progress…”
In Hassidic literature there is a widespread teaching that traces its roots back to the founder of the movement, Rabbi Israel Ba’al Shem Tov. The Ba’al Shem Tov, as he is commonly referred known, explains that the message of the journeys could not be more relevant today. He maintains that every Jew must undergo forty-two journeys in their lifetime, just as the Jews journeyed on forty-two separate journeys in the desert. Rabbi Samson Raphael Hirsch explains: “Journey and halt (in the desert) were always made at G-d’s command. When G-d made them break camp, the purpose was always to reach a fresh goal for which G-d’s educational ruling considered the new halting place the most suitable. Each journey was a progress…”
The same rule of thumb is apropos for all of the various situations that we face in this ever changing world. We are granted numerous opportunities for growth throughout our lifetime. Alexander Graham Bell summed it all up with his famous statement, ““When one door closes, another opens; but we often look so long and so regretfully upon the closed door that we do not see the one which has opened for us.” From the time of birth, each person is placed in unique situations. No two people embark on the same journey. Whilst undergoing a particular situation/challenge, one may not necessarily even realize that this is yet another journey on the long highway of life. We journey and journey, but there are also the encampments. The purpose of the encampments is to allow us to take stock of our growth and to plan for the future. By no means is stagnation being advocated, rather a meticulous and calculated evaluation of the journey is an absolute requirement. That is why the Torah refers to the making of the camp as part of the journey. It is a vital aspect of journeying, if only that it allows us to refuel for the next mission. The Jewish view is that our past informs our future. We must reflect at our past in order to charge up for the future, but fixating on our past could easily jeopardize the opportunities contained within.
R. Chaim ibn Attar,(1696-1743) the Ohr HaChaim, expands on this thought. He explains that the Jewish People were journeying in the desert specifically to undo the negative energy that built up there over the years. As Idol-worshiping sects set up camps in the desert on their way back to civilization, negative energy was imparted into the very earth. Some places were utterly suffused with negative energy, therefore many years of Positive Energy were needed to undo their effect. Other places just needed a quick cleansing with the purifier of Positive Energy. Similarly in our times, the job on each of our journeys is to impart the spiritual energy wherever we may be. Whether we find ourselves in Bangkok, Hong Kong, Jerusalem, or Thornhill, it makes no difference. Our job is the same. We must spread the spirituality!
R. Chaim ibn Attar,(1696-1743) the Ohr HaChaim, expands on this thought. He explains that the Jewish People were journeying in the desert specifically to undo the negative energy that built up there over the years. As Idol-worshiping sects set up camps in the desert on their way back to civilization, negative energy was imparted into the very earth. Some places were utterly suffused with negative energy, therefore many years of Positive Energy were needed to undo their effect. Other places just needed a quick cleansing with the purifier of Positive Energy. Similarly in our times, the job on each of our journeys is to impart the spiritual energy wherever we may be. Whether we find ourselves in Bangkok, Hong Kong, Jerusalem, or Thornhill, it makes no difference. Our job is the same. We must spread the spirituality!
Journeying is not always simple, but that is the only way we can make it the proverbial Promised Land. When life throws you curveballs, hit them out of the park! There is no other way to live. May we all live life to its fullest, and may we view each challenge as one journey closer to our ultimate goal in this world!
Thursday, July 24, 2008
Parshas Matos: Rejuvenation
“Elazar the Kohen said to the men of the army who came to battle, “This is the decree of the Torah, which H-shem commanded Moses: Only the gold and the silver, the copper, the iron, the tin, and the lead – everything that comes into fire – you shall pass through fire and it will be purified; but it must be purified with the waters of sprinkling; and everything that does not come into fire, you shall pass through waters.” –Numbers 21:21-23
ONLY THE GOLD ETC: is stated to say that one must remove a vessel’s rust before purging it. That is implied by the term “only” to exclude the rust, and to mandate that the metal should be in its pure state. –Rashi ibid
The Torah outlines the obligation to purge utensils of their non-kosher defilement. How is this accomplished? First, one must remove any grime that has gathered on the utensil. Once the utensil is completely clean, an assessment of the utensils defilement must be taken. If the non-kosher food made its way into the utensils walls via a hot water medium , then that same medium of scalding hot water must be used to purge the utensil. However if the utensil became non-kosher through the medium of direct fire, then fire is needed to purge the utensil.
On a base level, we all understand the notion of reciprocation. Purely based on the technical rules of chemistry, this is the manner needed to completely purge an item of its non-kosher elements. On a deeper level, this contains a very important message for all of us:
This week ushers in the beginning of a cycle of twelve haftorah’s that are determined entirely by the time of year and the corresponding historical events, as opposed to the weekly parsha. The first three haftorahs talk about the need for the Jewish People to repent and the repercussions that result if repentance is not carried out. The next seven console the Jewish People, and the final two stress the need for our repentance. These twelve haftorah’s take us through the end of the year. We have officially begun the process leading up to Yom Kippur. The High Holidays are around the corner. The time for repentance is now. As the old line goes, beat the High Holidays rush and repent now!
The Chafetz Chaim explains that we have much to learn about repentance from the process of making our utensils kosher. Our soul is our utensil. The first process of removing the negative energy that has crusted upon our souls is to scrub it away through the medium of teshuva/repentance. That includes regretting the past, enumerating the sins, (similar to Alchoholics Anonymous step five) and committing to a positive course of action for the future. Once we have reached that level we must ensure that no remnant remains in our soul. The purging process must be directly correlated to the manner in which the sin was committed. A sin that was perpetrated with great fanfare will necessitate a purging through performance of a mitzvah with the same fervor and intensity. The Chafetz Chaim points out that the main cleansing possible for misdeeds is the study of Torah. That is the purifier for gossip and for much else. Even though teshuva was undertaken, a complete purging is still required. That must be accomplished through the study of Torah.
May we all merit to prepare for Yom Kippur through the process of cleaning our soul via Torah study!
ONLY THE GOLD ETC: is stated to say that one must remove a vessel’s rust before purging it. That is implied by the term “only” to exclude the rust, and to mandate that the metal should be in its pure state. –Rashi ibid
The Torah outlines the obligation to purge utensils of their non-kosher defilement. How is this accomplished? First, one must remove any grime that has gathered on the utensil. Once the utensil is completely clean, an assessment of the utensils defilement must be taken. If the non-kosher food made its way into the utensils walls via a hot water medium , then that same medium of scalding hot water must be used to purge the utensil. However if the utensil became non-kosher through the medium of direct fire, then fire is needed to purge the utensil.
On a base level, we all understand the notion of reciprocation. Purely based on the technical rules of chemistry, this is the manner needed to completely purge an item of its non-kosher elements. On a deeper level, this contains a very important message for all of us:
This week ushers in the beginning of a cycle of twelve haftorah’s that are determined entirely by the time of year and the corresponding historical events, as opposed to the weekly parsha. The first three haftorahs talk about the need for the Jewish People to repent and the repercussions that result if repentance is not carried out. The next seven console the Jewish People, and the final two stress the need for our repentance. These twelve haftorah’s take us through the end of the year. We have officially begun the process leading up to Yom Kippur. The High Holidays are around the corner. The time for repentance is now. As the old line goes, beat the High Holidays rush and repent now!
The Chafetz Chaim explains that we have much to learn about repentance from the process of making our utensils kosher. Our soul is our utensil. The first process of removing the negative energy that has crusted upon our souls is to scrub it away through the medium of teshuva/repentance. That includes regretting the past, enumerating the sins, (similar to Alchoholics Anonymous step five) and committing to a positive course of action for the future. Once we have reached that level we must ensure that no remnant remains in our soul. The purging process must be directly correlated to the manner in which the sin was committed. A sin that was perpetrated with great fanfare will necessitate a purging through performance of a mitzvah with the same fervor and intensity. The Chafetz Chaim points out that the main cleansing possible for misdeeds is the study of Torah. That is the purifier for gossip and for much else. Even though teshuva was undertaken, a complete purging is still required. That must be accomplished through the study of Torah.
May we all merit to prepare for Yom Kippur through the process of cleaning our soul via Torah study!
Thursday, July 17, 2008
Parshas Pinchas: Will The Real Leader Please Stand Up!
Moses spoke to G-d saying, May H-shem, G-d of the spirits of all flesh, appoint a man over the assembly, who shall go out before them and come in before them, who shall take them out and who shall bring them in; and let the assembly of H-shem not be like sheep that have no shepherd.
G-d said to Moses, “Take to yourself Joshua son of Nun, a man in whom there is spirit, and lean your hand upon him.” -Numbers 27:15-18
G-D OF THE SPIRITS: Appoint a leader who can put up with each individual according to his personality. –Rashi ibid
How do you choose a leader? What constitutes a successful leader? What essential qualities must the Rabbinic Search Committee look for in a candidate?
These are all questions that any thinking person has asked himself or herself. Think no more, the answer is in! This week’s parsha paints the portrait of a leader. As Moses prepares to pass on the mantle of leadership, he asks G-d to ensure that a worthy successor will fill his shoes. Whom did G-d choose? G-d chose Joshua to take over the reign of leadership. What characteristics did Joshua posses? As Nachmanidies notes, scholars of higher caliber than Joshua existed. Although the Sages inform us that Joshua was chosen because he was Moses’ primary disciple and devotee, the verse spotlights the singular quality that raised him above everybody else. The verse tells us that Joshua possessed a distinct sensitivity that enabled him to be a true leader of every single individual. He was able to tap into the mind and heart of every single member of the Jewish People. Moses specifically asked for a man, as opposed to a leader or communal activist. Moses knew that the leader must be in touch with the rank and file of the Jewish People. Of course he had to be a Torah scholar of the highest level. That was the easy part. The much more difficult job was finding somebody who was not on an ivory tower consumed in his own world of scholarship, and had disconnected from the people. Moses hinted to the very quality that caused G-d to choose him as leader. He asked for a shepherd for the flock. We all know that G-d only appeared to Moses at the burning bush subsequent to Moses having run after a lamb who had strayed from the flock. Moses caringly picked up the lamb and ever so gently rejoined him with the flock. The human element of a leader is what G-d sought, and that is what Moses requested for the next generation.
There is a plethora of books written about the qualities of leadership, but very few ever mention the most important characteristic needed: being a caring and sensitive person. The quality of leadership that Joshua possessed was also present in Pinhas. The Torah specifically links Pinhas to his grandfather Aaron to demonstrate that the leadership that Pinhas embodied was not based on empty zealotry; it was rather based on the foundations passes on by his grandfather Aaron. The Mishna in Avos tells us that Aaron loved the people and drew them closer to Torah. The commentators remark that Aaron’s secret was to love people. He didn’t blow them away with the latest scientific argument proving G-d’s existence, he simply showed them love. The people realized that they were only worthy of his love if they lived a similar lifestyle to the one that Aaron lived (See Maimonides). They therefore became more Torah oriented.
The future of the Jewish People depends upon our connection to Torah. The leadership required in order to draw the Jews closer to Torah is one of unadulterated love and sensitivity.
In conclusion, what is a leader? Somebody who is a father to every single member of his community; somebody who rejoices in the happiness of each person and is pained by their sadness. If those rabbinic search committees were more aware of this fact, the fabric of the Jewish People would be much more beautiful and complete. May we all merit to strive to the level of Joshua and Aaron… to love everybody, thereby drawing them closer to Torah.
G-d said to Moses, “Take to yourself Joshua son of Nun, a man in whom there is spirit, and lean your hand upon him.” -Numbers 27:15-18
G-D OF THE SPIRITS: Appoint a leader who can put up with each individual according to his personality. –Rashi ibid
How do you choose a leader? What constitutes a successful leader? What essential qualities must the Rabbinic Search Committee look for in a candidate?
These are all questions that any thinking person has asked himself or herself. Think no more, the answer is in! This week’s parsha paints the portrait of a leader. As Moses prepares to pass on the mantle of leadership, he asks G-d to ensure that a worthy successor will fill his shoes. Whom did G-d choose? G-d chose Joshua to take over the reign of leadership. What characteristics did Joshua posses? As Nachmanidies notes, scholars of higher caliber than Joshua existed. Although the Sages inform us that Joshua was chosen because he was Moses’ primary disciple and devotee, the verse spotlights the singular quality that raised him above everybody else. The verse tells us that Joshua possessed a distinct sensitivity that enabled him to be a true leader of every single individual. He was able to tap into the mind and heart of every single member of the Jewish People. Moses specifically asked for a man, as opposed to a leader or communal activist. Moses knew that the leader must be in touch with the rank and file of the Jewish People. Of course he had to be a Torah scholar of the highest level. That was the easy part. The much more difficult job was finding somebody who was not on an ivory tower consumed in his own world of scholarship, and had disconnected from the people. Moses hinted to the very quality that caused G-d to choose him as leader. He asked for a shepherd for the flock. We all know that G-d only appeared to Moses at the burning bush subsequent to Moses having run after a lamb who had strayed from the flock. Moses caringly picked up the lamb and ever so gently rejoined him with the flock. The human element of a leader is what G-d sought, and that is what Moses requested for the next generation.
There is a plethora of books written about the qualities of leadership, but very few ever mention the most important characteristic needed: being a caring and sensitive person. The quality of leadership that Joshua possessed was also present in Pinhas. The Torah specifically links Pinhas to his grandfather Aaron to demonstrate that the leadership that Pinhas embodied was not based on empty zealotry; it was rather based on the foundations passes on by his grandfather Aaron. The Mishna in Avos tells us that Aaron loved the people and drew them closer to Torah. The commentators remark that Aaron’s secret was to love people. He didn’t blow them away with the latest scientific argument proving G-d’s existence, he simply showed them love. The people realized that they were only worthy of his love if they lived a similar lifestyle to the one that Aaron lived (See Maimonides). They therefore became more Torah oriented.
The future of the Jewish People depends upon our connection to Torah. The leadership required in order to draw the Jews closer to Torah is one of unadulterated love and sensitivity.
In conclusion, what is a leader? Somebody who is a father to every single member of his community; somebody who rejoices in the happiness of each person and is pained by their sadness. If those rabbinic search committees were more aware of this fact, the fabric of the Jewish People would be much more beautiful and complete. May we all merit to strive to the level of Joshua and Aaron… to love everybody, thereby drawing them closer to Torah.
Thursday, July 10, 2008
Parshas Balak: The Balaam Syndrome
Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a humble spirit and a meek soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a greedy soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and as is stated, "To bequeath to those who love Me there is, and their treasures I shall fill" (Proverbs 8:21). The disciples of the wicked Balaam inherit purgatory and descend into the pit of destruction, as is stated, "And You, G-d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in you" (Psalms, 55:24) (Ethics of Our Fathers 5:22)
The gentile prophet Balaam is the protagonist in this week’s parsha. The parsha begins with the Moabite king Balak having retained Balaam to curse the Jews. Balaam, whom the Midrash describes as having reached Moses’ level of prophesy, gladly acquiesced; that is for the right price of course! Ultimately, G-d prevented Balaam from cursing the Jews, so he delivered a curse disguised as a blessing. He also advised Balak on the way of seducing the Jewish People to sin. That suggestion was implemented, and it cost many Jewish lives including one of its leaders. Despite all of Balaam’s evil acts, he ended off his case for not cursing the Jews with a heartfelt plea: "Let my soul die the death of “yesharim” (a term describing the righteous which literally means 'straight'). [23:10]” The Talmud explains that the “yesharim” refers to Abraham, Isaac, and Jacob. Balaam could not care less to live a righteous life, but he sure did not want to bear the consequences of his iniquities. He wanted to have it all. He wanted to live a wanton life, and to receive the same reward that the most Holy people of all time received. He knew where the truth lied. He simply had no desire to own up to it.
Rabbi Chaim Shmuelevitz, (1902–1978), the Mirrer Rosh Yeshiva, is very bothered with the seeming disparity between Balaam’s actions and desires. Here was a man who had reached the pinnacle of prophesy. He knew where the truth was, yet the Mishna in Avos describes his students as having the worst possible traits; the exact opposite traits of the students of our Patriarch Abraham. Was he suffering from schizophrenia?
Rabbi Shmuelevitz offers a very important insight into the complex world of the human psyche. Balaam was neither the first nor the last intellectual who wanted to have it all. He philosophized and intellectualized for hours on end, but that had no relevance to the way he led his life. His emotional draws were not influenced whatsoever by the realities of G-d and the truth that exists. Sure, he wanted the full reward in the World to Come, but he was not willing to invest in that stock at all. He was so removed from G-dliness that the only teaching that stuck with his students was his being a role model for an evil eye, a haughty spirit and a greedy soul. Balaam did whatever he could do to avoid the truth. If there was any candidate for conversion, he was the prime candidate. His heart however held him back.
Balaam’s quandary is faced by so many Jews worldwide. The truth stares us in the face, but the desires of the outside world are quite overwhelming. So how do we break out of the Balaam syndrome? By realizing that we can have it all. The greatest pleasure in the world is living a life of meaning. The Torah lifestyle is our answer to Balaam. It seems daunting and that is what prevented Balaam from taking the plunge. We cannot afford the same mistake.
May we merit to have it all.
Wednesday, July 9, 2008
Parshas Chukas: Why The Snakes?
We are all familiar with the emblem of the American Medical Association; the serpent wrapped around a pole symbolizing healing. That symbol was taken out of this week’s parsha. The Jewish people complained again. They asserted that the spiritual manna which had the ability to taste like any food that one desired, was bland and insufficient. They desired the physically scrumptious and sumptuous smorgasbord from Egypt. (Abarbanel) Thereupon, G-d sent poisonous snakes to silence those naysayers. Moshe prayed for salvation so G-d instructed him to make a copper serpent and place it on a pole. By staring at the serpent, the afflicted person would be cured.
What is the measure for measure here? Why were snakes chosen to be both the punishment and the cure?
Rashi explains that the snake was punished as being the first gossipmonger by saying loshon harah about G-d to Eve in the Garden of Eden. Therefore, the people who were now spreading loshon horah on G-d were punished with snakes.
Additionally, the punishment of the snake was that it will eat dust and that all food will taste the same. Contrast that with the manna which tasted like all of the worlds delicacies, and even so they were ungrateful for that bestowal of good. Therefore their punishment was to bitten by the mono-tasting serpents. The measure for measure is obvious. G-d was granting them reprieve from the curse of Adam “by the sweat of your brow shall you eat bread” with the best tasting fare of all time, and their response was kafuyei tovah, sheer ingratitude.
Rav Hirsch elaborates that G-d was sending a very clear message to the ingrates. They were focusing on the small items in life that overshadowed everything else. They were forgetting about the daily miracles that was protecting them. There were always serpents lurking in the desert, and it was only through miraculous intervention that they were kept at bay. G-d removed the protection which they enjoyed until then, and out came the snakes. By gazing at the snake, one remembers G-d’s graciousness of providing constant protection from all sorts of dangers in the world. One realizes that every moment of existence is a gift from Heaven, thereby consoling us from everyday disappointments in life. It is all about having the proper perspective in life.
Samantha, a hardworking housewife demonstrated this lesson quite aptly. One day her husband came home from work only to find the house upside down. Toys were strewn everywhere, the children were fighting, and leftovers from breakfast had found their way onto the living room floor. He went running to check on his wife, and there she was reading peacefully in bed. “Samantha, what in the world is going on” he proclaimed. Calmly, she looked up from her book and said, “You know how you always ask me what I do the whole day. Today I went on vacation!”
May we all merit to appreciate the good in our lives and to express the due appreciation!
What is the measure for measure here? Why were snakes chosen to be both the punishment and the cure?
Rashi explains that the snake was punished as being the first gossipmonger by saying loshon harah about G-d to Eve in the Garden of Eden. Therefore, the people who were now spreading loshon horah on G-d were punished with snakes.
Additionally, the punishment of the snake was that it will eat dust and that all food will taste the same. Contrast that with the manna which tasted like all of the worlds delicacies, and even so they were ungrateful for that bestowal of good. Therefore their punishment was to bitten by the mono-tasting serpents. The measure for measure is obvious. G-d was granting them reprieve from the curse of Adam “by the sweat of your brow shall you eat bread” with the best tasting fare of all time, and their response was kafuyei tovah, sheer ingratitude.
Rav Hirsch elaborates that G-d was sending a very clear message to the ingrates. They were focusing on the small items in life that overshadowed everything else. They were forgetting about the daily miracles that was protecting them. There were always serpents lurking in the desert, and it was only through miraculous intervention that they were kept at bay. G-d removed the protection which they enjoyed until then, and out came the snakes. By gazing at the snake, one remembers G-d’s graciousness of providing constant protection from all sorts of dangers in the world. One realizes that every moment of existence is a gift from Heaven, thereby consoling us from everyday disappointments in life. It is all about having the proper perspective in life.
Samantha, a hardworking housewife demonstrated this lesson quite aptly. One day her husband came home from work only to find the house upside down. Toys were strewn everywhere, the children were fighting, and leftovers from breakfast had found their way onto the living room floor. He went running to check on his wife, and there she was reading peacefully in bed. “Samantha, what in the world is going on” he proclaimed. Calmly, she looked up from her book and said, “You know how you always ask me what I do the whole day. Today I went on vacation!”
May we all merit to appreciate the good in our lives and to express the due appreciation!
Thursday, June 26, 2008
Parshas Korach: Behind Every Man…
Rebellion and dissention were no strangers to the Jewish people during their 40-year sojourn in the dessert. Perhaps the greatest rebellion, and the hardest one to comprehend, is the rebellion of Korach and his followers. The Mishnah in Ethics of Our Fathers singles out Korach as the paradigm of dissention. In fact, the Mishnah draws a distinction between the arguments of Hillel and Shamai and those of Korach. The Mishnah states, “What is an argument for the sake of Heaven? That of Hillel and Shamai. And what is an argument that is not for the sake of heaven? That of Korach and his comrades.” The commentaries note that while Hillel and Shamai were adversaries, the adversary in Korach’s case was Moshe. Why then does it mention Korach and his comrades, as opposed to Korach and Moshe? The answer given is that in Korach’s case, there was such internal strife that it never reached a point where one could clearly single out the two sides because each one had their personal goals and ambitions in minds. There was never a united front against Moshe.
What transformed Korach from being an elder statesman of the Jewish people to turning against his own leader, his own tradition and ultimately his own G-d? The Talmud in Sanhedrin 109b elaborates on the root of Korach’s rebellion. Korach came home one day with his head shaven and he seemed somewhat disheveled. Over dinner, his wife asked him if anything out of the ordinary occurred that day. In between bites, he managed to reply that in fact, today Moshe made the appointments of the Priests and the Levites. Unfortunately, he was passed over for a coveted position and it was given to a younger member of the family. Additionally, since he was a Levite, his head was shaven and Moshe physically waved him around like a lulav for his inaugural ceremony. Aghast, Korach’s wife nearly choked on the piece of lamb chop that she was in middle of swallowing. She exclaimed, “What is Moshe doing? Is he trying to embarrass you?” He replied, “No, Moshe himself was included in the hair shaving ceremony for the Levite inauguration.” His wife illogically retorted that once Moshe did this to everyone else, he included himself as well, even though his intentions where to embarrass Korach. Thereupon, she proclaimed that Korach must stand in opposition to overthrow Moshe. The rest is history. Korach was okay with Moshe’s actions. His wife was not okay. His wife ultimately persevered, and brought down the entire ship with her.
The Gemarah directly attributes the entire rebellion to Korach’s wife. Let us contrast this example with that of the wife of On ben Pelles. The Talmud relates that although the Torah includes On ben Pelles in the original leadership of the revolt, his name mysteriously disappears as the story unfolds. The Talmud explains that after On ben Pelles joined up with Korach in the rebellion, he arrived home and related the events to his wife. In a clairvoyant fashion she pointed out that On ben Peles had nothing to gain from joining Korach. Either Korach or Moshe would end up in charge, but regardless of the outcome, On ben Peles wouldn’t be in charge. “Distance yourself immediately from this rebellion,” she demanded. He explained that he could not withdraw due to an oath that he had taken when joining Korach’s forces. She said, “Leave it to me to rectify matters.” She intoxicated On, put him to sleep and uncovered her hair. When Korach’s forces came and saw her uncovered hair they ran away. That was On’s salvation.
After contrasting these two woman, the Talmud concludes that a wife has the power to either make or break her man.
In another rebellion we also find how a woman saved the day. Out of the twelve spies sent to the land of Israel, only Joshua and Caleb remained righteous and delivered a positive report. Moshe prayed on behalf of his disciple Joshua to remain righteous, and Caleb prayed for himself at the Patriarchal tomb in Hebron. Why didn’t Moshe pray for Caleb as well? Rabbi Yaakov Kamenetsky explains that since Caleb was married to Miriam (Aaron and Moshe’s sister) he had no fear for Caleb. With such a righteous wife there was no chance that he would be negatively affected.
Here we have it; the Jewish women determined the outcome of two of the most disastrous rebellions in Jewish history. Sure, Korach was a tremendous leader and Torah giant, but his wife broke him. On ben Peles, and Caleb’s wives saved them. The lesson: Never underestimate the power of the Jewish woman!
What transformed Korach from being an elder statesman of the Jewish people to turning against his own leader, his own tradition and ultimately his own G-d? The Talmud in Sanhedrin 109b elaborates on the root of Korach’s rebellion. Korach came home one day with his head shaven and he seemed somewhat disheveled. Over dinner, his wife asked him if anything out of the ordinary occurred that day. In between bites, he managed to reply that in fact, today Moshe made the appointments of the Priests and the Levites. Unfortunately, he was passed over for a coveted position and it was given to a younger member of the family. Additionally, since he was a Levite, his head was shaven and Moshe physically waved him around like a lulav for his inaugural ceremony. Aghast, Korach’s wife nearly choked on the piece of lamb chop that she was in middle of swallowing. She exclaimed, “What is Moshe doing? Is he trying to embarrass you?” He replied, “No, Moshe himself was included in the hair shaving ceremony for the Levite inauguration.” His wife illogically retorted that once Moshe did this to everyone else, he included himself as well, even though his intentions where to embarrass Korach. Thereupon, she proclaimed that Korach must stand in opposition to overthrow Moshe. The rest is history. Korach was okay with Moshe’s actions. His wife was not okay. His wife ultimately persevered, and brought down the entire ship with her.
The Gemarah directly attributes the entire rebellion to Korach’s wife. Let us contrast this example with that of the wife of On ben Pelles. The Talmud relates that although the Torah includes On ben Pelles in the original leadership of the revolt, his name mysteriously disappears as the story unfolds. The Talmud explains that after On ben Pelles joined up with Korach in the rebellion, he arrived home and related the events to his wife. In a clairvoyant fashion she pointed out that On ben Peles had nothing to gain from joining Korach. Either Korach or Moshe would end up in charge, but regardless of the outcome, On ben Peles wouldn’t be in charge. “Distance yourself immediately from this rebellion,” she demanded. He explained that he could not withdraw due to an oath that he had taken when joining Korach’s forces. She said, “Leave it to me to rectify matters.” She intoxicated On, put him to sleep and uncovered her hair. When Korach’s forces came and saw her uncovered hair they ran away. That was On’s salvation.
After contrasting these two woman, the Talmud concludes that a wife has the power to either make or break her man.
In another rebellion we also find how a woman saved the day. Out of the twelve spies sent to the land of Israel, only Joshua and Caleb remained righteous and delivered a positive report. Moshe prayed on behalf of his disciple Joshua to remain righteous, and Caleb prayed for himself at the Patriarchal tomb in Hebron. Why didn’t Moshe pray for Caleb as well? Rabbi Yaakov Kamenetsky explains that since Caleb was married to Miriam (Aaron and Moshe’s sister) he had no fear for Caleb. With such a righteous wife there was no chance that he would be negatively affected.
Here we have it; the Jewish women determined the outcome of two of the most disastrous rebellions in Jewish history. Sure, Korach was a tremendous leader and Torah giant, but his wife broke him. On ben Peles, and Caleb’s wives saved them. The lesson: Never underestimate the power of the Jewish woman!
Thursday, June 19, 2008
Parshas Shelach: What's In a String?
This week’s parsha, Parshas Shelach concludes with the biblical commandment to tie fringes in the corners of our garments. A number of questions come to mind.
Why is the mitzvah of tzitzis placed in juxtaposition to the episode of the first Shabbos desecrator?
Parshas Shelach is primarily addressing the incident of the spies who sinned by speaking negatively about the Land of Israel. What is the connection between the spies’ action and the mitzvah of tzitzis?
The haftorah relates the incident of the two spies that Yehoshua sent to the Land of Israel forty years later. The famed paramour Rachav put them up for the night and saved them by lowering them out of the city by rope. In reward for her action they promised her that she would be spared when the Jews conquered the Land. The sign that they agreed upon was for her to tie a string in her window, so that she’ll be spared. Why of all signs possible, was a string the sign of choice?
After Avraham successfully waged war against the five kings in order to rescue his captive nephew Lot, (Genesis 14) Avraham refused to partake in the spoils saying “that I will take neither a thread nor a shoe-lace.” What is the significance of a couple of strings that Avraham singled them out from all the spoils?
Let’s try to understand the essence of the mitzvah of tzitzis and through that we will come to answer these four questions. During a visit to Toronto, somebody came over to me with his son. He explained that his son was struggling with the mitzvah of wearing tzitzis and he wanted some advice to convince his son to begin wearing tzitzis. I explained to the son about the significance of tzitzis. The next shabbos the duo came back over and the son proudly displayed his tzitzis. Then his father let the cat out the bag and said that thank G-d his son is now wearing tzitzis, but he’s been struggling to wear it for years to no avail. That father is not alone. But hopefully with a deeper appreciation for the inner meaning of tzitzis he will go the extra mile and wear it.
What’s the rationale given in the Torah for wearing tzitzis? The verse states “so that you may look upon it, and remember all the commandments of the L-rd, and perform them, and that you go not after your own heart and your eyes, after which you use to go astray.” It seems that there is something inherent in tzitzis that creates a connection to all of the other mitzvos.
The Medrash Tanchuma points out that the numerical value of the word tzitzis is 600 + 5 knots + 8 strings = 613 which is representative of all of the mitzvos. The sefer Hachinuch elaborates on this theme by saying that there is no greater constant reminder to perform mitzvos that having G-d’s conspicuous insignia on ones clothing. Furthermore, the Talmud (Menachos 43b) asks why is the commandment to tie a string of tcheiles (one blue fringe in every corner), as opposed to a different color? The Talmud explains that blue is the color of the ocean, and the color of the ocean is similar to the color of the sky, which in turn is similar to the color of G-d’s throne, thereby reminding us of G-d and his commandments. Rabbi Moshe Feinstein queries: why do we have to make such mental gymnastics to reach G-d’s throne, why can’t the color just correlate directly with the throne? He answers that in order to ascend levels in holiness one can’t leap up all the rungs of the ladder at once. Rather it must be taken piecemeal. That is why we first find the color similar to the ocean in order to remind us how to go about performing mitzvos. He concludes that only when one progresses gradually into mitzvos will the commitment be everlasting. Rabbi Feinstein then asks that the verse states “so that you may look upon it, and remember all the commandments of the L-rd, and perform them, and that you go not after your own heart and your eyes, after which you use to go astray.” If indeed tzitzis has such a power, although the custom is to buy a four cornered garment special for the mitzvah, why isn’t one commanded to wear tzitzis regardless of whether one owns a four cornered garment? He answers that although tzitzis has such a special power, one could only tap into it if they are guided by a spiritual mentor. He points out that we see people who wear tzitzis and it doesn’t have the hoped for effect. That is because they are not channeling the message correctly.
In fact the Talmud in Menachos 44a relates that a man sought out the most expensive paramour in the world, traveling over oceans and deserts to reach her. When he finally arrived, he began ascending her gold stairs and suddenly his tzitzis hit him in the face. He halted in his tracks, recanted, fully repented, and she was so impressed with the power of tzitzis that she converted and they got married. He was wearing the tzitzis beforehand, but only when it hit him in the face did he wake up and remember its message.
We find that before the first haircut of a three year old child there is a custom to wrap him in a talis, bring him to school, and begin the study of the aleph-bet. After marriage Ashkenazic men have the custom to begin wearing a talis, and also when somebody passes away the custom is to wrap him in a talis. The message of the talis carries us throughout life. Aside from the aforementioned representations of tzitzis, there is another message contained. My grandfather, Rabbi Mordechai Savitsky OBM was fond of telling newly minted grooms that the garment represents the physical and the strings represent our connection to the spiritual. Judaism believes that marriage is the way to embrace and to sanctify the physical, and that is why Ashkenazim wait until marriage to don a talis.
One more thought, the Talmudic understanding on the verse “do not follow your own heart” is that it refers to apostasy. The Chafetz Chaim explains that it refers to those people who say that religion means to merely be a good person in your heart. Cardiac Jews are heretical Jews! The tzitzis is a clarion call to action. We glance at the tzitzis and just like that little string tied around ones finger to remember something, we remember who our boss is and what we are privileged to do.
Now with all of these ideas swirling around, let’s make some sense of the previous questions.
The mitzvah of tzitzis comes immediately after the episode of the fist Shabbos desecrator because he followed his heart and did not follow his teacher Moshe. That is why tzitzis would not have helped him because he didn’t heed the message of tzitzis. Additionally he followed his own heart, and that led him astray. Therefore the mitzvah of tzitzis is placed next to that incident to teach us that lesson.
The connection between the spies actions and tzitzis is that the spies, who were the leaders of their tribes, were afraid that their term would come up once they entered into the Land of Israel. Their personal biases stood in the way of their objective judgment. Therefore tzitzis tells us not to follow our hearts and eyes, rather tune into the will of G-d.
The reason why the sign to save Rachav the paramour was a string is that the string represents a connection to something beyond our physical self. The Talmud Megillah 14 informs us that Rachav reached such spiritual heights that she merited marrying Yehoshua. The medrash tells us that Jeremiah was saved from death in a pit by a rope because he was a descendant of Rachav. How did Rachav go from being the most sought out woman of ill-repute to marrying the leader of the Jewish nation? Because she understood the message of that little string. There is something spiritual beyond the physical.
Avraham said that he did not want any sort of string from the war spoils because his connection to the physical was through the spiritual. He was telling the King of Sodom that he did not want to have any connection to the pure physical materialism. He would not even take a string because a Sodomite string has no spiritual dimension to it. The Alter of Slobodka asserted that because Avraham dedicated his life to the sanctification of G-d’s name, his descendents merited to be given the opportunity to wear tzitzis. By his refusal to accept the strings, we merit to sanctify our strings.
May the mitzvah of tzitzis serve as a merit for us all.
Why is the mitzvah of tzitzis placed in juxtaposition to the episode of the first Shabbos desecrator?
Parshas Shelach is primarily addressing the incident of the spies who sinned by speaking negatively about the Land of Israel. What is the connection between the spies’ action and the mitzvah of tzitzis?
The haftorah relates the incident of the two spies that Yehoshua sent to the Land of Israel forty years later. The famed paramour Rachav put them up for the night and saved them by lowering them out of the city by rope. In reward for her action they promised her that she would be spared when the Jews conquered the Land. The sign that they agreed upon was for her to tie a string in her window, so that she’ll be spared. Why of all signs possible, was a string the sign of choice?
After Avraham successfully waged war against the five kings in order to rescue his captive nephew Lot, (Genesis 14) Avraham refused to partake in the spoils saying “that I will take neither a thread nor a shoe-lace.” What is the significance of a couple of strings that Avraham singled them out from all the spoils?
Let’s try to understand the essence of the mitzvah of tzitzis and through that we will come to answer these four questions. During a visit to Toronto, somebody came over to me with his son. He explained that his son was struggling with the mitzvah of wearing tzitzis and he wanted some advice to convince his son to begin wearing tzitzis. I explained to the son about the significance of tzitzis. The next shabbos the duo came back over and the son proudly displayed his tzitzis. Then his father let the cat out the bag and said that thank G-d his son is now wearing tzitzis, but he’s been struggling to wear it for years to no avail. That father is not alone. But hopefully with a deeper appreciation for the inner meaning of tzitzis he will go the extra mile and wear it.
What’s the rationale given in the Torah for wearing tzitzis? The verse states “so that you may look upon it, and remember all the commandments of the L-rd, and perform them, and that you go not after your own heart and your eyes, after which you use to go astray.” It seems that there is something inherent in tzitzis that creates a connection to all of the other mitzvos.
The Medrash Tanchuma points out that the numerical value of the word tzitzis is 600 + 5 knots + 8 strings = 613 which is representative of all of the mitzvos. The sefer Hachinuch elaborates on this theme by saying that there is no greater constant reminder to perform mitzvos that having G-d’s conspicuous insignia on ones clothing. Furthermore, the Talmud (Menachos 43b) asks why is the commandment to tie a string of tcheiles (one blue fringe in every corner), as opposed to a different color? The Talmud explains that blue is the color of the ocean, and the color of the ocean is similar to the color of the sky, which in turn is similar to the color of G-d’s throne, thereby reminding us of G-d and his commandments. Rabbi Moshe Feinstein queries: why do we have to make such mental gymnastics to reach G-d’s throne, why can’t the color just correlate directly with the throne? He answers that in order to ascend levels in holiness one can’t leap up all the rungs of the ladder at once. Rather it must be taken piecemeal. That is why we first find the color similar to the ocean in order to remind us how to go about performing mitzvos. He concludes that only when one progresses gradually into mitzvos will the commitment be everlasting. Rabbi Feinstein then asks that the verse states “so that you may look upon it, and remember all the commandments of the L-rd, and perform them, and that you go not after your own heart and your eyes, after which you use to go astray.” If indeed tzitzis has such a power, although the custom is to buy a four cornered garment special for the mitzvah, why isn’t one commanded to wear tzitzis regardless of whether one owns a four cornered garment? He answers that although tzitzis has such a special power, one could only tap into it if they are guided by a spiritual mentor. He points out that we see people who wear tzitzis and it doesn’t have the hoped for effect. That is because they are not channeling the message correctly.
In fact the Talmud in Menachos 44a relates that a man sought out the most expensive paramour in the world, traveling over oceans and deserts to reach her. When he finally arrived, he began ascending her gold stairs and suddenly his tzitzis hit him in the face. He halted in his tracks, recanted, fully repented, and she was so impressed with the power of tzitzis that she converted and they got married. He was wearing the tzitzis beforehand, but only when it hit him in the face did he wake up and remember its message.
We find that before the first haircut of a three year old child there is a custom to wrap him in a talis, bring him to school, and begin the study of the aleph-bet. After marriage Ashkenazic men have the custom to begin wearing a talis, and also when somebody passes away the custom is to wrap him in a talis. The message of the talis carries us throughout life. Aside from the aforementioned representations of tzitzis, there is another message contained. My grandfather, Rabbi Mordechai Savitsky OBM was fond of telling newly minted grooms that the garment represents the physical and the strings represent our connection to the spiritual. Judaism believes that marriage is the way to embrace and to sanctify the physical, and that is why Ashkenazim wait until marriage to don a talis.
One more thought, the Talmudic understanding on the verse “do not follow your own heart” is that it refers to apostasy. The Chafetz Chaim explains that it refers to those people who say that religion means to merely be a good person in your heart. Cardiac Jews are heretical Jews! The tzitzis is a clarion call to action. We glance at the tzitzis and just like that little string tied around ones finger to remember something, we remember who our boss is and what we are privileged to do.
Now with all of these ideas swirling around, let’s make some sense of the previous questions.
The mitzvah of tzitzis comes immediately after the episode of the fist Shabbos desecrator because he followed his heart and did not follow his teacher Moshe. That is why tzitzis would not have helped him because he didn’t heed the message of tzitzis. Additionally he followed his own heart, and that led him astray. Therefore the mitzvah of tzitzis is placed next to that incident to teach us that lesson.
The connection between the spies actions and tzitzis is that the spies, who were the leaders of their tribes, were afraid that their term would come up once they entered into the Land of Israel. Their personal biases stood in the way of their objective judgment. Therefore tzitzis tells us not to follow our hearts and eyes, rather tune into the will of G-d.
The reason why the sign to save Rachav the paramour was a string is that the string represents a connection to something beyond our physical self. The Talmud Megillah 14 informs us that Rachav reached such spiritual heights that she merited marrying Yehoshua. The medrash tells us that Jeremiah was saved from death in a pit by a rope because he was a descendant of Rachav. How did Rachav go from being the most sought out woman of ill-repute to marrying the leader of the Jewish nation? Because she understood the message of that little string. There is something spiritual beyond the physical.
Avraham said that he did not want any sort of string from the war spoils because his connection to the physical was through the spiritual. He was telling the King of Sodom that he did not want to have any connection to the pure physical materialism. He would not even take a string because a Sodomite string has no spiritual dimension to it. The Alter of Slobodka asserted that because Avraham dedicated his life to the sanctification of G-d’s name, his descendents merited to be given the opportunity to wear tzitzis. By his refusal to accept the strings, we merit to sanctify our strings.
May the mitzvah of tzitzis serve as a merit for us all.
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