Behukosai-Novel Interpretation of the Torah

Concerning novel insights in regards to the study of Torah, it is within an acceptable realm of analysis through study to present various novel perspectives that have not necessarily been voiced by previous scholars. However, there are certain conditions that need to be adhered to when one is engaged in such analysis.

Rabbi Chaim Ben Atar writes that, in fact, novel Biblical interpretation is sanctioned.
“You should know, therefore, that God has granted permission to interpret the meaning of verses by our using our intelligence in order to do research, even if, on occasion the conclusion we arrive at seems to contradict the traditional interpretations of the mental giants of earlier generations.

This is the meaning of the rule that there are seventy ways to interpret the Torah. (Bamidbar Rabbah, Nasso 13:16) As long as our interpretations do not result in Halakchik rulings which run counter to our traditions we are perfectly within our rights to pursue our own path, etc.”

(Translation of Or Hachaim rendered by Rabbi Eliahu Munk, vol. 1 page 10).

He again repeats this idea in Parshas Bechukosai adding the conditions upon which such endeavors are sanctioned.

“An experienced scholar will elicit new insights through studying the text repeatedly in accordance with his mental capacity…As long as the purpose of Torah study is to lead to performance of God’s commandments the Torah encourages pursuit of diverse paths of study. Under no circumstances must the pursuit of novel ways of Biblical exegesis result in what our Sages call ‘revelation of aspects of Torah which conflict with traditional rulings.’’’

(ibid, Leviticus 26:3, the fifth interpretation)

On the one hand, one is free to interpret the text as one wishes. On the other hand those interpretations must not contradict the rulings of the Sages. The reason for this is that the Rambam writes that the rulings of the Babylonian Talmud are binding on all Jews.

(Maimonides’ Mishnah Torah, Introduction)

One who decides to veer from these rulings of the Talmud is not following the Oral Law given to Moshe at Mt. Sinai 3319 years ago.

This idea of Rabbi Atar is repeated by Rabbi YomTov Lipman Heller in regards to interpreting the Mishnah.

“Even though (this Mishnah) is not interpreted in the Talmud this way, since, as far as the law is concerned it is immaterial, permission is granted to explain (in any manner). I do not see a distinction between the explanations of the Mishnah and the explanations of the Torah that permission is granted…”

(Tosfos Yom Tov, Tractate Nazir 5:5)

It seems to me that the spirit of this requirement that one is allowed to interpret the text on the condition that ones does not contradict the law of the Sages communicates another message. That is that one surely cannot interpret the text in such a way that it contradicts the fundamentals of Judaism such as that there is only one God

(see Maimionides Commentary of the Mishnah, Introduction, Sanhedrin chapter 10, for elucidation of the fundementals of Judaism)

If one breaks with tradition by disputing the law of the Sages one certainly breaks with tradition when one disputes one of the fundamentals of Judaism.

Vayechi-Knowing One's Abilities

As will be mentioned Yaakov Avinu's keen insight into the human phyche girded him with a unique abilty to identify his children's true natures. 

The import of having this knowledge is best illustrated with our insight into the Mishnah in Pirkei Avos(1:13)

“One, who extends their name, will lose their name. And one who does not study is liable for a capital offense. And one who uses the crown will disappear. One, who does not add to their study of Torah, will forget what they have already learned.”First we will analyze the initial statement of this Mishnah.“One, who extends their name, will lose their name.”On the canvas of life the puzzle pieces are laid. When we see the entire picture, we understand the unique position of every piece. Rabbi Moshe Chaim Luzzatto explains, “As a result, when a person grasps a general principle, automatically he also grasps a large number of details. Although at the outset a person possessing a general principle might not be aware of its specific details or recognize them as elements of the general principle, later, when confronted by them, he will be able to recognize them.”(The Way of God, Introduction, p. 21-22)

Such insight is necessary in many areas of life. Leadership is one example. When one recognizes everyone’s unique ability to contribute to an objective, one maximizes his group’s ability to be successful. This was the intent of our forefather Yakov ‘blessing’ each of his children before his death. (Genesis 54) “People possess different characteristics and peace can never rule among them without the midda (attribute) of truth…Under the influence of truth, he will see that only through the united effort of different people can the final result be attained. Each compliments the other and peace and harmony will crown their efforts.” (Rabbi Aryeh Carmel, Strive for Truth, p. 183)

Of course, this is true on an individual level as well. One of the most difficult tests of life is to be able to recognize one’s unique abilities and situation. Usually, lack of success is not our inability to perform rather our deficiency in implementation of our talents. Self definition and singular focus is the challenge. “The foundation of piety, and the root of total Divine service, is to clarify and authenticate to oneself what is his obligation in his world…” (Path of the Just, chapter 1)

When we mistake ourselves to be someone else, our efforts are misdirected and hence, impeded.

Perhaps we misdiagnose ourselves because we are subconsciously unhappy with the accurate conclusion. However, what we are is predetermined. Therefore, we have to accept it. It is clear from numerous sources in the Talmud that it is, indeed the case, that every component of a person is pre-determined with the exception of free will.

Here are some examples.

1. “Rabbi Channina the son of Pappa explicated. That angel who is appointed on conception, its name is Lila…and he says in front of Him, ‘Master of the Universe…it will develop into someone who will be strong or weak, smart or foolish, rich or poor. However, evil or good he does not say in accordance with the opinion of Rabbi Channina…everything is decreed by Heaven with the exception of the fear of Heaven as it states, ‘And now, Israel, what does the Lord your God require of you, but to fear the Lord your God etc.(Deuteronomy 10:12)’”(Talmud, Nidda 16b).

2. “Rava said, ‘Life, children and sustenance do not depend on merit rather are predetermined…’” (Talmud, Moed Katan 28a)
Rabbi Elazar the son of Pedas’ situation was in abject poverty. After prayer to God the response he received was as follows. ‘Elazar my son, will it be good for you if I turn the world over from the beginning with the possibility that you will be born at the time of sustenance? (Talmud, Ta’anis 25a)

3. “Rav Tachlifa the brother of the Rabbis of Chosah taught. All of a person’s sustenance is determined from Rosh HaSannah to the following Yom Kippur…” (Talmud, Beitzah 15b-16a)
These sources emphasize that it is pre-determined who we are. The unique set of circumstances that each of us has is really a charge from God to fulfill our purpose in life. It’s as if God is the director of a colossal play called life. He assigns to each of us different costumes and stage sets and charges us to perform. Therefore, being disconcerted with one’s situation is analogous to being a servant who is unhappy with the mission that the King has assigned to them. (Orchas Tzaddikim, Gate of Jealousy, chapter 14 p. 129)

Muddled perception of what falls within the parameters of our world can spur us to seek that which is not ours. Such an embarkation can have disparaging consequences. “Whoever sets their eyes on that which is not theirs, that which they seek will not be given to them and that which they have is taken from them.”(Talmud, Sotah 9a).

This is the lesson of our Mishnah.

“One who extends their name (one who seeks honor that is not do to them), will lose their name.”
This means that one who seeks to increase the honor of their name will lose the existing honor that they possess. (Pesach Aynaim, Tiferes Yisrael, ad locum)

The Mishnah, with its next statement, continues with this theme of self recognition from a different perspective. It teaches us that one who studies Torah must recognize that they have changed into a different person. If they don’t, it could have fatal consequences.

The fact that one is transformed into a different person is clear from Maimonides’ ruling. “A student who is exiled to a city of refuge(In Jewish Law if one commits a murder by accident, they are required to be ‘exiled’ to one of the forty eight cities of refuge belonging to the Levites. They are not allowed to leave unless the high priest passes away. [Maimonides, Mishnah Torah, Hilchos Rotzeach] ) we émigré his Rabbi with him as it says, ‘(And he will run to one of these cities) and he shall live’- carry out with him accordingly that he shall live. (This is because) life for those who possess wisdom and those who seek it, without the study of Torah, is considered like death. Also a Rabbi who is exiled we émigré his Yeshiva (Rabbinical Seminary) with him. (Maimonides, Mishnah Torah, Hilchos Rotzeach 7:1) [Maimonides’ source is the Talmud (Mokkos 10a) However, upon further reflection, it is clear that the said ruling is the rendition of Maimonides’ understanding of the Talmud’s analysis.]

The intent of Maimonides is to emphasize that one who studies Torah changes into a different person. One who studies Torah is analogous to a child who requires nutrition for his diet. As the child grows his needs amplify. As the Torah is studied its knowledge restructures the individual, who in turn, requires study on a further elevated level. The additional study has become requisite just as an older child needs more nutrition. If the child will not have proper nutrition the consequences are fatal. Similarly, the lack of the necessary study results in spiritual fatality. (Rabbi Yitzchat Hutner, Pachad Yitzchak, Shavuos).
This is the significance of the words of our Mishnah.

“One, who does not add to their study of Torah, will forget what they have already learned.”
One who has studied Torah is transformed into another individual who has learning needs commensurate with their new life form. Failure to recognize this new state is the reason why one would not add to their knowledge. This inability to recognize one’s individuality results in spiritual malnutrition whose natural outcome is the loss of current knowledge and eventual demise.

The Mishnah draws two final stroke on the portrait of the necessity of self recognition.

“And one who does not study is liable for a capital offense."

It describes an individual who is unable to ascertain the essential functionality of the tool that he holds in his hands. One has the tool of Torah in their hands. Its study can achieve spiritual productivity which is the purpose of life. If they don’t use that tool they misunderstand what they have. This misunderstanding leads to lack of achievement of their purpose. Hence, they don't have reason to live.

This is analogous to a basketball player who does not play when he is on the court. The coach will bench him not as a punishment but because he is not useful to the team. This is true in life also. As our Mishnah says, a person who does not study Torah is liable of a capital offense. They are not actually liable. In Jewish law the Rabbinical court is not sanctioned to put to death one who does not study Torah. Rather, the Mishnah means to state that one might as well be liable for a capital offense because they are not fulfilling their purpose. They are not productive in life so why are they there?

"And one who uses the crown (of Torah) will disappear.”

In addition, Torah is not meant to achieve honor and prestige. It is meant for spiritual growth. One who uses it for achievement of honor misunderstands that it is meant for spiritual growth. Rabbi Tarfon suffered his entire life because he inadvertently used his status as a Torah scholar to save himself from certain death. (Talmud, Nedarim 62a) He felt this way because of the severity of the consequence for this infraction that is communicated by our Mishnah as well as in chapter four (Mishnah 5), “Rabbi Tzadok said, Do not place it (Torah) as a crown to become great with nor a hatchet to dig with etc.’” The reason for usage of the terminology of ‘hatchet’ is to indicate misappropriation of the Torah. Just as one does not use a hatchet to dig the ground, one doesn’t use the Torah for self aggrandizement. (Irwin Bunim, Ethics from Sinai, ad locum)

Ki Sovo-God's Love

Ki Savo

Deuteronomy 26:1-29:8

Most of us have or had a relationship with our parents. For some, it was functional. For others, it was dysfunctional. Some interactions were exhilarating, while others were extremely painful.Nevertheless, one thing most of us are conscious of is that our parents love us.

Imagine a child calls her parents and tells them that she just attained a Ph.D. What would be the worst reaction that they could have? To say that they are happy? To say she could've done better? Or not to react at all, communicating their ambivalence?

My teacher used to say that the last reaction is the worst. When a parent says, "It doesn't matter to me whether you are a success or a failure," then the searing pain is too much for the child to bear. Even when our parents show displeasure, anger or disappointment, regardless of the appropriateness of the message, the point is that they care.

As Jews we know that God loves us; as it says in Deuteronomy 7:8 "Because of God's love for you," and in Malachi 1:2 "I love you, says God."God loves us and relates to us as a parent, as it says in Deuteronomy 14:1, "You are the children of God your Lord."We utter this idea in a prayer called "Our Father Our King" found in the Siddur. This prayer appears in Tractate Taanis 25b. It was recited by Rabbi Akiva during a drought, effecting God's positive reaction in the form of rain. Since then, we recite this prayer on the High Holidays and fast days.

Because God is our Father and loves us, He cares about us. Therefore, He reacts to what we do positively or, in our perception, negatively.

Therefore, when we encounter the rebukes in this week's Torah portion we know in the inner recesses of our hearts that God is saying that He cares about what we do or say.

The truth is that the unspeakable horrors of the predicaments that the Jewish people will find themselves in, if they don't follow the word of God as described in this week's portion, are impossible to fathom.What can anyone do to deserve such pain?

As children of God we may never understand, as all children don't when their parents give them consequences. But we will always know in our collective consciousnesses that God cares and loves us.

From this perspective, the reason we read this portion before Rosh Hashana is crystallized.

The Talmud in Tractate Megilla 31b declares that the reading of this portion was specifically instituted by the men of the Great Assembly to be read before Rosh Hashana. We read these rebukes in order that the year and its curses should finally end.

However, we may suggest that the Great Rabbinical Court had a multi-tiered intent with the institution of reading this portion at this particular time.

The theme of the day is the coronation of God as the King of the Universe. Therefore, in his capacity as the King, the first task that He performs is to judge His subjects.The fact that He judges His subjects presupposes that they are held accountable for their actions.

Therefore, the men of the Great Assembly instituted that we read this week's portion to communicate to us the message that God loves and cares about us and that's why He judges us.

Chukas-The Key to Any Peace Process

Pirchei Avos (1:12)
In our collective conscience there is certain lexis which evokes positive or negative feelings before our intellect examines its essential meaning.

For example, when we hear the words genocide and murder we automatically conjure up images of horrific injustice heaved upon mankind. Anything associated with those words we view as evil and abhor. On the other hand, when we hear the words peace and harmony we are filled with a warm longing for everything to be all right.

Peace is a universal aspiration. We beseech the Almighty for it three times a day in the silent prayer established at the beginning of the Second Temple Era by Ezra’s Rabbinical Court, The Men of the Great Assembly.

Peace is our dream and hope as Henry Timrod, The Poet Laureate of the Confederacy wrote, “Not all the darkness of the land, can hide the lifted eye and hand; Nor need the clanging conflict cease, to make thee hear our cries for peace”. We are brought to tears and our hearts well with emotion at the prospect of its fruition.

This is because our souls intuit the truth that God’s blessing is peace as it says ‘the Lord will bless his people with peace (Psalms 29:11).’ (Talmud, Megilla 18a) Therefore, the ‘peace-process’ is automatically good and war is bad.

Upon further reflection this approach to any issue is tenuous. Let’s crystallize the point in our minds. One can draw an analogy. A surgeon has to commit a violent intrusion into the human body. He cuts it open during a surgical procedure. It is obvious that the loss of blood, cutting of the flesh and the experience of trauma are necessary measures in achieving the ultimate goal which is the health or survival of the patient.

The surgical process is an oddity to our emotional sensitivity. The result is an interesting quirk; we hurt in order to heal. In the words of our sages, in a different context, “Rabbi Shimon the son of Elazar said, ‘If the elders tell you to demolish and the youngsters to build, demolish and don’t build. This is because the demolishing of elders is building and the building of youngsters is demolishing.’”(Talmud, Megilla 31b)

As a matter of fact the doctors themselves possess an innate propensity toward hurting others. However, they channel this proclivity for the best, as our Sages put it, “He who is born during the hour of Mars will be a man who spills blood. Rabbi Ashi said, ‘He is destined to be a spiller of blood in some way whether he becomes a blood-letter, thief, ritual slaughterer, or one who performs circumcisions.’”(Talmud, Shabbos 147a)

If any act is to be defined as moral or otherwise it must be pursuant to the circumstances and the context of the situation in which it is performed. Therefore, peace is an impossible without delineating the methodology that one needs to employ towards its realization.

Failure to reflect upon this truth can have ominous consequences as our Sages point out in their criticism of Saul, “Rabbi Yehoshua the son of Levi said, ‘Anyone who becomes merciful when one should be cruel in the end will be cruel when they should be merciful.’”(Midrash Rabbah, Ecclesiastes 7:16) The portentous purport of this reality is the appointment of the head of the PLO, Yasser Arafat, as a Nobel Peace Laureate. He was hardly the poster child for anything to do with that concept.

Ironically, agreeing to be peaceful without correction of one’s actions does not lay the bricks on the road of peace.

In this Mishnah, Hillel teaches us how to achieve peace. One needs to seek peaceful resolution between belligerent parties. One needs to love and be generally concerned for the welfare of one’s fellow human beings. One needs to imprint one’s influence on the parties involved in such a way that they become more observant.

Therefore, declares Hillel, be a student of Aaron, the High Priest. How can we be a student of Aaron? Embody his deeds. That is the true measure of a student. (Rabbi Yonah of Gerondy, ad locum) What are his deeds? He understood that it is not enough to value and love peace as a noble ideal. One has to pursue it in action as we utter the words of King David during the Shabbos morning service “seek peace and run after it”. (Psalms 34:15) How did he pursue peace? Maimonides instructs us in his great work, the Mishnah Torah. (Hilchos Deos 5:7) Whenever he observed a dispute between two individuals, he would approach each one unbeknownst to the other and say the following. Observe your friend and see how he regrets and beats himself up because he wronged you. He told me that he wants to make amends. As a result, when they would meet each other, they would kiss and make up. (Avos DeRebbe Nosson 12:3)

This simple recipe was acutely effective because he truly loved his fellow man as Hillel affirms with his next words. The substantiation of his true love for his fellow man is that he was able to bring people closer to religious observance. Whenever, he observed that someone would not be up to par in their commitment, he would show extra affection towards that individual. That person in turn would say to themselves, if this righteous sage becomes aware of my wrongful activities he will distance himself from me. As a result, that individual would retract from their wrongful actions as the prophet Malachi (2:6) testified about Aaron, “The Torah of truth was in his mouth, and iniquity was not found in his lips; he walked with me in peace and uprightness, and he turned many away from iniquity.” (Ibid)

Aaron was very success in his endeavor to achieve peace. A testimony to this is how people reacted after his passing. An indication that a person is truly righteous is the conduct of people at the time of their death. Everyone will cry with heartfelt tears and tell of praise of the deceased. (Rashi, Shabbos 143a).

This was the case with Aaron as the Torah informs us, “And when the entire congregation saw that Aaron was dead, they mourned for Aaron thirty days, all the house of Israel.”(Numbers 20:29) This is in contradistinction to what it states about Moses, “And the people of Israel wept for Moses in the plains of Moab thirty days; and the days of weeping and mourning for Moses were ended.”(Deuteronomy 34:8) The words “the entire congregation”, in reference to Aaron, indicate the men and the women because he made peace between men and couples. However, in reference to Moses it states, “And the people” to indicate that only the men wept for him. (Rashi, ad locum)

It is an amazing insight into the difference between Moses and Aaron. Moses was a seeker of peace in the most challenging of moments like the inflammatory quarrel with Korach and his assembly as it says, “And Moses rose up and went to Dathan and Abiram; and the elders of Israel followed him.”(Numbers 16:25) “Reish Lakish said, ‘From here we learn that one should not hold steadfast to a dispute (Talmud, Sanhedrin 110a). This rule applies even if you are right and the other person is wrong. One must diffuse conflict as soon as possible. (Shemiras Halashon, Sec. 1. chapter 17)

Nevertheless, it is Aaron who becomes our teacher about how to achieve peace because of his love for people, concern for peace, and its pursuit. We all value peace but being the students of Aaron is the only way to achieve it.

Korach: Pitfalls Of Anger

Numbers 16:1-18:32

Road rage is a major problem in the United States. It is estimated that more than 30,000 people per year die in the wake of its devastation. Phoenix is No. 6 on the list of cities with the most frequent incidences of road rage. The reason is the second word: rage.

When we allow the conflagration of anger to well up inside ourselves, we lose control as the Talmud states (Nedarim 22a): "Whoever gets angry all parts of hell rule over them."
Such behavior is not new; it is the ugly side of human nature.

One such example is in this week's parsha. Korach and his congregation challenged the sovereignty of Moshe. In the thick of things, Moshe sends for an audience with two of the culprits, Dathan and Abiram. Their response was, "Even if you would gouge out the eyes of those men, we shall not go up." (Numbers 16:14) Rabbi Yisrael Meir Kagan, the Chafetz Chaim of blessed memory, points out that it must be that they didn't even hear what they were saying. Who would want their eyes to be gouged out?

Such are the effects of wrath. He recalls a story of a man who became incensed with a sovereign in his Eastern European town. The man declared to his wife that he would reveal the scandalous behavior of the sovereign to the government. The man's wife tried to persuade him not to get involved and reminded him that this person was responsible for the absolution of their children from the army. Her husband's angry retort was, "I don't care if you, I and all our children go to jail as long as we see that man go down!"

When we lose control, we injure our relationships, our lives and forget about God. The Talmud declares (Shabbos 105b) that, one who rips clothing, breaks things or throws away money in anger should be in your eyes like an idol worshiper.

Therefore, it is not surprising that the Rambam is restrictive in his directives of how to deal with anger. He writes, "Also anger is a trait that is very bad. It is befitting that a person distance themselves until the other extreme. And one should accustom oneself not to get angry even for matters that one should get angry for ... this is the way of the righteous." (Mishnah Torah, Hilchos De'os 2:3)

Hillel the Elder was the exemplar of such behavior. The Talmud (Shabbos 30a) tells us that he would retain control even under the most trying of circumstances.

Certainly, no one wishes to be ensnared in the clutches of wrath. Situations occur and we cannot help ourselves.

Then what are some methods that can be employed to avoid anger? Many works of ethics ponder these issues.

One such work is the Orchas Tzaddikim. It offers the following solutions. Low tones dissolve anger, high tones fuel it. When one senses anger, they should force themselves not to raise their voice. Furthermore, prior mental disposition of how one will conduct themselves in any given situation is very effective. The mind, when willed into action, exudes acute control over the body. Therefore, one should decide before the situation arises not to get angry.

The keys to anger management are some of the lessons in this week's parsha.

A tertiary lesson is that God requires of us to work on ourselves to become better Jews.

It is not enough to help the Jewish people in the form of support of organizations. We must also work on ourselves.

I once heard Rabbi Yehuda Silver (father of the former rabbi of Young Israel of Phoenix) speak. He said that the question is not whether the Jewish people will survive. That is not a question. They definitely will welcome the Messianic era. The question is whether we will be a part of it.

Netzavim-Teshuva-"Return of the Jedi

"And you will return to Hashem and listen to his voice..." (Deuteronomy 30:2)

Teshuva - “Return” of the Jedi

Certain images in life are so vivid, so poignant, that they strike a deep cord within our psyche. The inevitable effect is that we never forget them. For many, one such image is the climactic ending of the movie Return of the Jedi.

In a scene charged with emotional tension, an epic battle between the dark force and good ensues. The scene is in the Death Star throne room of the Emperor. Darth Vader, the Emperor’s right-hand man, and Luke Skywalker are enwrapped in a classic light-saber clash.


We discover that Vader is really Anakin Skywalker, Luke’s father, who gave in to evil, capitulating to his dark side. The Emperor tries his best to get Luke to give in to his anger and embrace the dark side. Luke immerges victorious, refusing to kill the incapacitated Vader and allow his vengeful passion to control him. The Emperor, in a fury of rage, moves to kill Luke.

The stage is set and in a moving change of heart, Darth Vader returns from the shadows as Luke’s caring father, drawing upon the spark of good that was still shinning within his corrupt soul. He clutches the Emperor and propels him to his doom. In a moment, the symbol of the dark side is pure white. Darth Vader, after a lifetime of evil, is suddenly Anakin Skywalker, a hero forever.

We walk away, emotionally exhausted, wondering about what we have just experienced. Why was it so stirring? Some might wonder, can one really become a hero in one moment?

The answer is that this presentation has painted an allegory of real life to which we can relate. We are complex beings comprised of many facets, levels, and layers. Nobody is purely evil or entirely good. For most of us, our own lives lack the drama of good against evil. But the truth is, on some level that is exactly what is happening.

From year to year our choices affect us more than we realize and we can drift slowly towards darkness. But regardless of how corroded our spiritual being becomes, we can always muster our latent Herculean spiritual vigor and access that which is untainted within the inner recesses of our hearts. It is never too late to choose pure good.

The translation of the word Teshuva in Hebrew is “return.” The concept of repentance in Judaism is to let go of the evil in your life and to return to the good – no drama required. The purity that materializes can be tangible – you can feel the difference.

Darth Vader was given his moment –his son’s triumph over evil pierced through his black mask and with both their lives on the line, along with the epic battle between good and evil, he had to choose. And in an ending fit for the High Holidays, Darth Vader does Teshuva. His choice inspires us because we sense the same potential within ourselves.

In the words of Maimonides(Laws of Teshuva) the famous 12th-century scholar, “free will is granted to all mankind. If one desires to turn himself to the path of good and righteous, the choice is his…Since free choice is granted to all, a person should always strive to do Teshuva…”

Kedoshim-Helping Others Helps Us

Helping Others Helps Us

As we look around us on God's green earth, a realization surfaces: We are fortunate to find ourselves living in the United States of America. The spirits of camaraderie and empathy are the hallmarks of what it means to be American. We rally around those who are in need in unprecedented and selfless ways.

Take for example Hurricane Katrina, the Asian tsunami or any other natural or manmade disaster that occurs around the world. The United States is at the forefront of the relief efforts. We spend billions of dollars helping others, whether financially or through volunteer efforts. Kindness and consideration are the fabric of our national character.

Just as all people possess unique qualities, the same is true for nations. This trait manifests itself in the most acute way in our American nation and, hence, permeates every individual that is its citizen. The immediate results are obvious and their essential contributions to the world are strongly felt.

Relatively speaking, the United States is young in years, having being born out of the womb of the Declaration of Independence in 1776. However, the ideals of kindness and giving have been taught to the world by the Jewish Nation for 3,317 years, since they received the directives from God on Mount Sinai. If we delve deeper into those teachings, we will get a glimpse of why these qualities are so essential to the human race.

The Torah states in Leviticus 19:18, "Love your neighbor as yourself." Nachmanides, a 12th-century Jewish scholar and philosopher, asks how it is possible for us to replicate self-love, which is rooted so deeply in the inner recesses of our subconscious, as a feeling for others. He concludes that the directive does not intend that we should engender these feelings within ourselves, but that we should perform those deeds for our neighbors that we would perform for ourselves.

Hence, the gamut of the entire strata of human relationship is succinctly and poetically related as a directive in these words. It is incumbent on every one of us, as a directive from God, to give love, compassion, sensitivity, consideration and help - whether it is psychological, financial or physical - to our fellow human beings.

Furthermore, we read in the Talmud (Shabbos 137b, Sotah 14a. see also introduction to Ahavas Chesed by Chafetz Chaim) a very fascinating passage. It states that the same way that God clothes the naked, visits the sick, comforts mourners, buries the dead and is compassionate, so too we should emulate His ways by performing the same actions. God expects us to be godly. God's giving is pure without any blemish of personal intent. The more selfless and pure we become in giving to others, the more Godly we are.

The reason for this expectation is beautifully stated by the 18th-century Kabbalist Rabbi Moshe Chaim Luzzatto in his book "The Way of God." In the spiritual realm, proximity is not measured by distance but by similarity. Therefore, the more similar we are to God, the closer we are to Him. Being Godly means being close to God. Closeness to God means emulating His ways by being kind to others.

To draw another stroke on this exquisite portrait of the Jewish idea of helping others, we encounter the famous statement of the Ethics of Our Fathers 1:2: "On three things the Universe stands; on the study of Torah, on the service of God and upon acts of loving- kindness."The spiritual foundations upon which the edifice of this glorious universe perches itself are the aforementioned things. Without them, the universe would have no sustenance, no spirit and no breath of life. It would cease to exist.

The commentaries explain that in light of the verse in Psalms 89:3, "For I said, the world will be built through kindness," the thought emerges as follows: Through spiritual channels, the divine influence that manifests itself in sustenance of the entire universe is dependent and directly influenced by the actions of people themselves. In other words, as the old adage goes, God helps those who help themselves. If we help and are kind to others then there is reciprocity from God to the universe. Hence, the building of the universe is dependent upon our loving kindness.

In summary, the Jewish view on being kind and helping others is paramount to our existence for three reasons: People need our help, helping makes us Godly, and it sustains the universe.
When we encounter an opportunity to help others in any way, including volunteering our own services for worthy organizations or causes, we should take advantage of it. It will forge us into better Jews and better Americans.

Vaetchanan-Shema: The Eternal Message

The Eternal Message

Parsha Devarim, Deuteronomy 6:1

Let's imagine ourselves in a different time. It is approximately the year 170 C.E., more than 1,800 years ago. We are witness to a most gruesome and painful sight. Rabbi Akiva, one of the greatest leaders of his generation, is being tortured. Agents of the Roman Empire are scraping his flesh with combs of iron. We stand among his students and notice a deeply moving phenomenon. It is the time to recite the Shema and we hear words that are very familiar. We realize that the soul of this sagacious individual is breaching the barriers of physical adversity in its extreme. As he utters the final word of the prayer, "echad" (He is One), his soul departs his body.

As we are torn asunder by the pain and anguish of what we have just experienced, we are also moved, exhausted and awe-inspired. We are suddenly thrust into a yearning for such profound commitment. We identify with it. It's logical. We value it and sense it in ourselves.
This is not a unique experience. We as Jews have always showed this commitment and resolve through all the vicissitudes of our history.

One father relates his experience of the Sbarro Pizzeria blasts less than 24 hours after that fateful day of Aug. 9, 2001, in Jerusalem, where 15 people were killed and 130 injured."My daughter Shira lies bruised, battered and broken after a long surgery that gave her life back. ... Shira is alternately sleeping and awake, drowsy from the painkillers. At one point, she wants to ask me something. 'Daddy, what happened to that family in front of us in line for pizza?'"
I know the family she is talking about. Both parents and three children died in the blast. I try to delay the news of the tragedy, to protect my child from the bitter news until a later time. ... But after several minutes Shira asks again, 'Daddy, how is that family?' I ask her why she asks specifically about them. Shira tells me that the children caught fire in the terrible explosion. A small one cried, 'Daddy, Daddy, save me!' And the father replied, 'Say with me Shema Yisrael - Hear O Israel, the Lord our God, the Lord is One!'"'Then all was quiet, Daddy.' She stares at me. 'What happened to them?'"

We recite these words many times; in the morning, evening, before we go to sleep, at the conclusion of the Yom Kippur service and the moment before we die. These words have been the cry of the Jew throughout the ages. What do they mean? Why are they so important?
We are enlightened by the words of Rabbi Moshe Chaim Luzzatto in his book, "The Way Of God" (pages 287-289): "The significance of the first verse of the Shema ... to bear witness to God's unity in all its aspects as well as to accept the yoke of His kingdom and His authority over all creation, and to resolve to give one's life for the sanctification of God's name."

In this week's portion, we encounter these words. This simple formula conveys the following: The creation of the universe and all that it contains is the manifestation of the work of God's hands. Therefore, even though there appears to be an incalculable number of causes, powers and effects in the universe, God is One. He is the only source of all those events.

This is the message that the Jew has conveyed and will convey to the nations of the world until such time as described by the prophet Zechariah (14:9), "And the Lord shall be king over all the earth; on that day the Lord shall be one, and his name One."

Beshalach-God's Providence

God's Providence
Beshalach, Exodus 13:17-17:16

The world is a beautiful place. We are awed by the Swiss Alps. We are amazed by the Grand Canyon. There are so many breathtaking places. They are too numerous to name.

When we find ourselves in such a place or just witnessing an "ordinary sunset" we wonder, is this accidental? Or did someone make it beautiful?

If we investigate further, the world seems to be designed. The sun sets, the sun rises. There is day, there is night. The sun seems to be the perfect distance from the earth. If it were a little too far, it would be too cold. If it were a little too close, it would be too hot.

As the Midrash in the portion of Lech Lecha points out, Abraham, our forefather, asked these questions. He came to a conclusion: There is a God. He created the Universe.

In Egypt, God showed everyone that He also controls the universe. In this week's portion, Beshalach, this message is brought home.

In order to save the Jewish people, God instructs Moses to split the Red Sea. Moses lifts his staff and the deed is done. One of the most dramatic passages in Torah relates how the Jewish people walked through the sea to the plateau of their salvation. The Egyptians follow them in. Then God tells Moses to raise his staff and make the sea return to its original state. He does. It returns. The Egyptians drown. The Jews are saved. They burst into joy and song.

Rabbi Chaim ben Atar, in his commentary on the Torah, Ohr HaChaim (Exodus 14:26), asks, Why did Moses have to lift his staff to return the sea to its original state? When it is split, that is a miracle. When it returns to its original state, that is nature. Yet it seems like the same effort was made by Moses to split the sea as to return it to its original state. Why? Performing miracles is an effort; returning something to it its natural state is not. That is the way the sea has functioned since creation. Therefore, as soon as the Jewish people emerged from the sea, it would have returned to its original state.

Rabbi Akiva Tatz, in his book "Worldmask," answers that the miraculous state of being is just as miraculous as the natural state of being. It is not natural for the sea to be split or to flow. Both are miracles. Therefore, to change the sea from whatever state it is in requires the same effort. That is why God instructed Moses to raise his staff to return the sea to its original state.

This same idea is expressed by Nachmanides in his famous commentary on the Torah at the end of the portion of Bo (Exodus 13:16). He writes that there is no such thing as nature. God controls everything. Therefore, everything is a miracle. The difference between what we call a miracle and what we call nature is the following: What we call nature is what we are used to. What we call miracle is what we are not used to. This understanding, he writes, is the bedrock of the Jewish faith.

Since everything that happens is miraculous, of course God makes it happen. Therefore, He controls the universe that He created.