The common lexicon is abundant with lofty platitudes. The tips of our tongues shower all who are willing to listen to such banalities as honesty being a lonely word and patience a virtue. It is true that Chaucer is most probably the promulgator of the latter which lends certain authenticity to the proverb. But the query places itself like an elephant in the room of our brains. Why is patience such a valuable trait?
Of course to answer this question more contexts are required. In our terse perusal of the issue we shall focus only from the perspective of God. Perhaps, as a tertiary benefit any leader will be able to glean from the ensuing insight kernels of wisdom that they can employ to be more effective in their leadership.
Rabbi Moshe Chaim Luzzatto (Path of the Just, chapter 4) asks. The Jewish conception of God necessitates the perspective that He is perfect. Therefore, his perfection does not allow Him to overlook infraction as the Talmud (Bava Kama 50) states, ‘Whoever, says that God overlooks, his live will be overlooked.” That being the case, just as it was in the olden days with human monarchs, any sin against God’s will should be met with immediate strict justice in the form of a well aimed lighting bolt that strikes the perpetration in his tracks. Why then does that not happen? Furthermore, the conception of teshuva should be an anathema? If one engages in licentious acts or kills someone how can they take it back? To employ the cliché, what’s done is done.
The answer that Rabbi Luzzatto offers to this question unveils a diamond-esk idea. In such circumstances God exercises patience to give the sinner time to ponder his ways. When the would-be Baal Teshuva considers the ramifications of his actions and the personality that he has become as a result, a stupendous transformation occurs. Deep regret sets in the psyche which yields a true desire to be someone else; someone more refined and better. That desire effects change in the personality contriving a committed servant of God.
God’s patience is a virtue. For instead of extirpating a person it allows a formation of resplendent servitude.
With this insight the Mishnah in the Ethics of Our Fathers (5:2) is clear. Ten generations separate between Adam and Noach and ten generations between Noach and Avaraham showing God’s patience that yield the righteous pillars of all mankind.
Tuesday, November 16, 2010
Friday, October 15, 2010
Noach: The Flooding of Humanity
Apocryphal imaginations of world destruction, domination and conquest gnaw at our consciousness. Doom and apocalypse strum the emotions into a kind of shocking awe that mesmerizes with fascination of what may occur next. Scaremongers masquerading as prophets of doom capitalize on the opportunity to stand on top pedestals declaring that black clouds of peril are soon upon us.
Yet fatal diseases that ravage humanity, earthquakes that destroy cities and tsunamis that wash away large populations are difficult to wrap one’s hands around. The seeming gargantuan quirks in the natural progression of life that leave catastrophic repercussions force us to throw up our hands in utter abandon of any explanation. Such experience according to the Ramban (Iyov, Introduction) is the main cause amongst our people for abdication of religion.
Only God Himself can provide the answer as the Talmud relates, ‘This matter (destruction of the first Temple) was asked of the Sages and the Prophets yet they could not explain it until the Holy One Blessed Be Himself explained it.’(Nedarim 81a)
Therefore, when we read in this week’s portion about the drowning of humanity concomitantly we scour the text for answers. Only God can provide an explanation for this anomalous deluge.
Of course when we look at the story of that generation we see that their deeds had such a profound affect on the universe that their actions spread like a cancer beyond their own confines. As a result, the ensuing flood was a matter of consequential recourse.
The Torah states, ‘And God saw the earth and behold it was corrupted for all the flesh had corrupted its way upon the earth.’(Genesis 6:12) Rashi (ad loc) explains that the reference to ‘all flesh” is also to the animal kingdom. That is to say that they too were involved in aberrant copulations. Animals of different species were mating with each other.
The Beis Halevi (ad loc) asks that this explanation poses a philosophical dilemma. It is axiomatic to Jewish belief that people have free will as the Talmud declares in Brachos (33b). The centrality of this idea is expounded upon and emphasized by all the Torah scholars especially the Rambam (Laws of Teshuva 5, 6). However, animals don’t have such capacity. They can’t build or destroy with the thrust of their volition. They act with instinct. If that is the case how can they become corrupt? They don’t choose between right and wrong.
The answer is that there are holy places in the world and irreverent places. There are venerable places such as Jerusalem and the Temple Mount. And there are disreputable places such as some cities in the shinier areas of the United States.
One with sensitivity can feel the spiritual purity of the holy sights even when they don’t come in contact with any residents. This is true in vice versa. The reason is that these areas are actually holy and the opposite. How do they become that way?
Our actions not only influence us they also affect the physical inanimate environment around us. If we act in a righteous way we uplift all those that are in the radius if our surroundings.
Therefore, the state of the generation of the flood was so depraved it caused the animal kingdom to become corrupt. Not because they have free choice but because they were soiled with the liquid of vile impunity of the depraved society around them.
Yet fatal diseases that ravage humanity, earthquakes that destroy cities and tsunamis that wash away large populations are difficult to wrap one’s hands around. The seeming gargantuan quirks in the natural progression of life that leave catastrophic repercussions force us to throw up our hands in utter abandon of any explanation. Such experience according to the Ramban (Iyov, Introduction) is the main cause amongst our people for abdication of religion.
Only God Himself can provide the answer as the Talmud relates, ‘This matter (destruction of the first Temple) was asked of the Sages and the Prophets yet they could not explain it until the Holy One Blessed Be Himself explained it.’(Nedarim 81a)
Therefore, when we read in this week’s portion about the drowning of humanity concomitantly we scour the text for answers. Only God can provide an explanation for this anomalous deluge.
Of course when we look at the story of that generation we see that their deeds had such a profound affect on the universe that their actions spread like a cancer beyond their own confines. As a result, the ensuing flood was a matter of consequential recourse.
The Torah states, ‘And God saw the earth and behold it was corrupted for all the flesh had corrupted its way upon the earth.’(Genesis 6:12) Rashi (ad loc) explains that the reference to ‘all flesh” is also to the animal kingdom. That is to say that they too were involved in aberrant copulations. Animals of different species were mating with each other.
The Beis Halevi (ad loc) asks that this explanation poses a philosophical dilemma. It is axiomatic to Jewish belief that people have free will as the Talmud declares in Brachos (33b). The centrality of this idea is expounded upon and emphasized by all the Torah scholars especially the Rambam (Laws of Teshuva 5, 6). However, animals don’t have such capacity. They can’t build or destroy with the thrust of their volition. They act with instinct. If that is the case how can they become corrupt? They don’t choose between right and wrong.
The answer is that there are holy places in the world and irreverent places. There are venerable places such as Jerusalem and the Temple Mount. And there are disreputable places such as some cities in the shinier areas of the United States.
One with sensitivity can feel the spiritual purity of the holy sights even when they don’t come in contact with any residents. This is true in vice versa. The reason is that these areas are actually holy and the opposite. How do they become that way?
Our actions not only influence us they also affect the physical inanimate environment around us. If we act in a righteous way we uplift all those that are in the radius if our surroundings.
Therefore, the state of the generation of the flood was so depraved it caused the animal kingdom to become corrupt. Not because they have free choice but because they were soiled with the liquid of vile impunity of the depraved society around them.
Sunday, August 29, 2010
Netzavim-Real Living
"See that I have placed in front of you today life and good..."(Deuteronomy 30:15)
What does it mean to live? From an incidental Halachic perspective the matter is really clear. When the appropriate confluence of the metaphysical and the universal is dismantled life ends. As the Code of Law (YD 339) articulates it is the moment the soul exits the body. A priori, the soul’s presence in the body is life.
Of course, technical mechanics for the aforementioned reality is not the exclusive prerequisite for being alive.
The Midrash (Tanchuma, V’zos Habracha) unveils the secret to being alive. “An evil person during their life time is like he is dead because he sees the sun shine and doesn’t bless…eats and drinks and doesn’t bless. However, the righteous recite a blessing on everything that they eat, drink, see and hear.” (Also see Brachos 18a) Hence, the difference between being alive and dead is the recitation of blessings.
Rabbi Meir Reiss (Ohr Lenisivasi, introduction) enlightens us to the meaning of this Midrash.
Life is awareness. When one’s senses are awake to the radiance of the shining sun, the blossoming of beautiful flowers, the scent of stirring aroma of a myriad of spices, the taste of succulent foods, the enrapturing panoramic views of the planet’s wonders, and fantastic intricacies of the inner contrivances of organisms, he is alive. On the contrary, drifting through life without attentiveness to one's surroundings is to be as lifeless as a rock. Constant recitation of blessings connected to the vicissitudes of life is emblematic of one’s life-force’s vibrancy.
For example, veterans of war remember every detail of their exploits while they might not recall their experiences a few years past. The reason for this is elementary. In midst of the battlefield every move can be the difference between life and death. They were forced to be aware of every decision. They were alive. Now in mundane existence of common life each decision is not as weighty. Their actions are not of as much import. Therefore, they don’t feel as alive.
Truthfully, the Torah is the ultimate source of awareness, of life as it states in Proverbs (3:18), “It is a tree of life.” It is taught in the Ethics of Our Fathers (6:7) and we declare it in the morning and Torah reading blessings (Siddur).
Understanding, this idea helps us to cope with the almost scandalous and dramatic declaration of Rabbi Dostai bar Yannai in the name of Rabbi Meir in the Ethics of Our Fathers(3:10). “Whoever forgets anything of his Torah learning, Scripture considers it as if he liable for the death penalty.”
Rabbi Meir’s declaration is not a matter of penalty rather of consequence. Certainly, one who forgets his Torah study is not going to be executed by a tribunal but he has severed his connection with Living God (Tiferes Yisrael, ad loc) which is life itself.
Of course, technical mechanics for the aforementioned reality is not the exclusive prerequisite for being alive.
The Midrash (Tanchuma, V’zos Habracha) unveils the secret to being alive. “An evil person during their life time is like he is dead because he sees the sun shine and doesn’t bless…eats and drinks and doesn’t bless. However, the righteous recite a blessing on everything that they eat, drink, see and hear.” (Also see Brachos 18a) Hence, the difference between being alive and dead is the recitation of blessings.
Rabbi Meir Reiss (Ohr Lenisivasi, introduction) enlightens us to the meaning of this Midrash.
Life is awareness. When one’s senses are awake to the radiance of the shining sun, the blossoming of beautiful flowers, the scent of stirring aroma of a myriad of spices, the taste of succulent foods, the enrapturing panoramic views of the planet’s wonders, and fantastic intricacies of the inner contrivances of organisms, he is alive. On the contrary, drifting through life without attentiveness to one's surroundings is to be as lifeless as a rock. Constant recitation of blessings connected to the vicissitudes of life is emblematic of one’s life-force’s vibrancy.
For example, veterans of war remember every detail of their exploits while they might not recall their experiences a few years past. The reason for this is elementary. In midst of the battlefield every move can be the difference between life and death. They were forced to be aware of every decision. They were alive. Now in mundane existence of common life each decision is not as weighty. Their actions are not of as much import. Therefore, they don’t feel as alive.
Truthfully, the Torah is the ultimate source of awareness, of life as it states in Proverbs (3:18), “It is a tree of life.” It is taught in the Ethics of Our Fathers (6:7) and we declare it in the morning and Torah reading blessings (Siddur).
Understanding, this idea helps us to cope with the almost scandalous and dramatic declaration of Rabbi Dostai bar Yannai in the name of Rabbi Meir in the Ethics of Our Fathers(3:10). “Whoever forgets anything of his Torah learning, Scripture considers it as if he liable for the death penalty.”
Rabbi Meir’s declaration is not a matter of penalty rather of consequence. Certainly, one who forgets his Torah study is not going to be executed by a tribunal but he has severed his connection with Living God (Tiferes Yisrael, ad loc) which is life itself.
Sunday, July 11, 2010
Mattos-Massai Integrity
The sculpture of pristine character is chiseled by the blade of integrity. Individuals who keep their word are a sturdy foundation upon which the edifice of any endeavor stands. In their presence we are instilled with an inner tranquillity that is the center of our ability to function. However, a breach in the dam of trust thrusts the waters of instability spiraling out of control.
One's word is sacred (im-plied in Rashi, Numbers 30:3). It is as solid as a rock. Therefore, one must adhere to it. This is a ubiquitous viewpoint among all ethicists.
The Torah takes the concept of one's word a step further. It impresses upon us that one's word actually metamorphoses into Jewish law. What one says transforms into a real obligation enforced by the law of God as is stated in this week's portion: "If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth" (Numbers 20:3).
Furthermore, one's word can change the status of objects. For example, one who vows to become a Nazirite is prohibited to drink wine and all of its derivatives (Numbers 6:3-4). That means that wine that was kosher for this person before his vow has been transformed by his word into a nonkosher substance. The very essence of this item has been reconfigured on a spiritual level to become unfit for a Nazirite.
Not only is one's word real in the physical universe, but in the spiritual one as well. The famous Kabbalist Rabbi Chaim Vital (quoted in Sha'arei Aharon ad locum) informs us that every word that we say makes an impression in the spiritual realm.
One's word is of such import that it could be the difference between life and death as it says in Proverbs 18:21 - death and life are in the power of the tongue. Since such sway is imbedded in the spoken word, it is incumbent upon us to consider what we say before the words exit our mouths. As it says in the Ethics of Our Fathers (1:9), be careful with your words.
In addition, it is important not to speak too much. As it says, "In the multitude of words sin is not lacking, but he who restrains his lips is wise" (Proverbs 10:19).
Rabbenu Yonah in his commentary (ad locum) explains that our thoughts are not always generated deliberately. Once these thoughts surface in our consciousness they have to be evaluated for their substance. Then, these thoughts can be discarded or kept accordingly. One who speaks profusely obviously states whatever comes to mind. This can cause infraction because not all that we think we should say. Therefore, one should exercise wisdom to restrain their lips until they become aware what effects their words will generate.
God weighs every word we say (Orchas Chaim Leharosh, No. 61) because those words are representative of what is inside of us (Rabbi Yerucham Levovits, ad locum).
Unfortunately, the media is inundated with delinquency in this area. Of course, there is no better story than the spectacular unraveling of the tower of trust.
Lately, there have been accusations and derisive judgments amongst the Jewish nation in the public eye. Since the spoken word wields an unpredictable power, such behavior can have drastic consequences.
We have such potential to show tolerance, understanding, unity and majestic character in the public arena. It would be so beautiful to seize that opportunity in these difficult times.
One's word is sacred (im-plied in Rashi, Numbers 30:3). It is as solid as a rock. Therefore, one must adhere to it. This is a ubiquitous viewpoint among all ethicists.
The Torah takes the concept of one's word a step further. It impresses upon us that one's word actually metamorphoses into Jewish law. What one says transforms into a real obligation enforced by the law of God as is stated in this week's portion: "If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth" (Numbers 20:3).
Furthermore, one's word can change the status of objects. For example, one who vows to become a Nazirite is prohibited to drink wine and all of its derivatives (Numbers 6:3-4). That means that wine that was kosher for this person before his vow has been transformed by his word into a nonkosher substance. The very essence of this item has been reconfigured on a spiritual level to become unfit for a Nazirite.
Not only is one's word real in the physical universe, but in the spiritual one as well. The famous Kabbalist Rabbi Chaim Vital (quoted in Sha'arei Aharon ad locum) informs us that every word that we say makes an impression in the spiritual realm.
One's word is of such import that it could be the difference between life and death as it says in Proverbs 18:21 - death and life are in the power of the tongue. Since such sway is imbedded in the spoken word, it is incumbent upon us to consider what we say before the words exit our mouths. As it says in the Ethics of Our Fathers (1:9), be careful with your words.
In addition, it is important not to speak too much. As it says, "In the multitude of words sin is not lacking, but he who restrains his lips is wise" (Proverbs 10:19).
Rabbenu Yonah in his commentary (ad locum) explains that our thoughts are not always generated deliberately. Once these thoughts surface in our consciousness they have to be evaluated for their substance. Then, these thoughts can be discarded or kept accordingly. One who speaks profusely obviously states whatever comes to mind. This can cause infraction because not all that we think we should say. Therefore, one should exercise wisdom to restrain their lips until they become aware what effects their words will generate.
God weighs every word we say (Orchas Chaim Leharosh, No. 61) because those words are representative of what is inside of us (Rabbi Yerucham Levovits, ad locum).
Unfortunately, the media is inundated with delinquency in this area. Of course, there is no better story than the spectacular unraveling of the tower of trust.
Lately, there have been accusations and derisive judgments amongst the Jewish nation in the public eye. Since the spoken word wields an unpredictable power, such behavior can have drastic consequences.
We have such potential to show tolerance, understanding, unity and majestic character in the public arena. It would be so beautiful to seize that opportunity in these difficult times.
Tuesday, June 29, 2010
Balak-Never Too Tired
When the thick cloud of lethargy saturates our organism we crumple beneath its weight. No task is menial and no deed facile. We are beleaguered with the feeling of dragging our feet through the mud or pushing through water. The overwhelming enormity of this sheer black cloud of lassitude forces us to spurt out excuses for every responsibility at hand. Clichés such as I can’t or I am too tired, which are apt to describe our temporary disability to perform, smoothly roll off our tongues with the expertise of a laureate poet.
Then some good news, such as an opportunity to consume our favorite food, engage in a hobby or meet a good friend, washes away the bogged-down sensation. Suddenly, our mood shifts to euphoric rapture ─ imagined bells ringing, music playing. With our countenances shining, we are invigorated by vivid rays of energy that assuage the heaviness of our limbs. We seem to effortlessly fly and glide to the task at hand.
Such was the experience of Yaakov our Forefather. “And Yaakov lifted his feet and came to the land of the people of the east” (Genesis 29:1). Once he was informed of good news, that he was promised to be protected (by God), his heart lifted his feet and it became easy to walk (Rashi, ad loc.).
In this week’s portion, Rabbi Chaim ben Atar in his monumental Torah commentary asserts that such is the experience of righteous people.
This is the meaning of the verse, He has not seen iniquity in Jacob, nor has he seen weariness in Israel (Numbers 23:21).
The intent is that even though the righteous perform mitzvos and all their toil is in the study of Torah, they do not feel weariness…rather the opposite; like a person who profits…delights…it gives them strength (Ohr HaChaim Hakodosh, ad loc).
Rabbi Atar articulates a universal intuitive concept. Not all feelings of stupor or alertness stem from an existing physiological status. Rather, the pendulum swings with psychosomatic influence. Simply put, those things that we love we have an easier time doing while those we don’t love we have a harder time doing.
Therefore, if we would love performance of mitzvos and study of Torah, we would accomplish more and most of our excuses would evaporate.
The question is, how do we develop this love? The Rambam (Sefer Hamitzvos, asei #3) and the Sefer Hachinuch (Mitzvah 418) provide the answer.
There are two ways. One is to ponder the creation. When we observe the multiple systems in the universe ─ how they are interrelated and function in their own spheres ─ we are imbued with amazement. Whether it is the solar system or the circulatory system, the intricacy, high level of function and consistency is astounding.
The other way to develop this love is to ponder the Torah. I was once told by a former minister that the Torah differs from all other religious works in that it is consistent with all of its different categories of subjects. When one studies other works, one is disturbed by a low level of anxiety due to nonsensical ideas that are borne from inconsistent thought.
In addition, the depth and breath of wisdom contained in the Torah is unparalleled.
Encountering the creation and the Torah this way infuses us with the love of God. This love is described by the Rambam (Mishnah Torah, Hilchos Teshuva 10) as an obsession that can only be compared to the deep seated feelings that lovers can manifest for each other, as expressed in the Shir HaShirim/ The Song of Songs.
When one achieves this love, no hill is too high, no road is too long, no task is too hard and nothing stands in the way.
This is what Bilaam saw with his fortuitous prophetic vision.
Then some good news, such as an opportunity to consume our favorite food, engage in a hobby or meet a good friend, washes away the bogged-down sensation. Suddenly, our mood shifts to euphoric rapture ─ imagined bells ringing, music playing. With our countenances shining, we are invigorated by vivid rays of energy that assuage the heaviness of our limbs. We seem to effortlessly fly and glide to the task at hand.
Such was the experience of Yaakov our Forefather. “And Yaakov lifted his feet and came to the land of the people of the east” (Genesis 29:1). Once he was informed of good news, that he was promised to be protected (by God), his heart lifted his feet and it became easy to walk (Rashi, ad loc.).
In this week’s portion, Rabbi Chaim ben Atar in his monumental Torah commentary asserts that such is the experience of righteous people.
This is the meaning of the verse, He has not seen iniquity in Jacob, nor has he seen weariness in Israel (Numbers 23:21).
The intent is that even though the righteous perform mitzvos and all their toil is in the study of Torah, they do not feel weariness…rather the opposite; like a person who profits…delights…it gives them strength (Ohr HaChaim Hakodosh, ad loc).
Rabbi Atar articulates a universal intuitive concept. Not all feelings of stupor or alertness stem from an existing physiological status. Rather, the pendulum swings with psychosomatic influence. Simply put, those things that we love we have an easier time doing while those we don’t love we have a harder time doing.
Therefore, if we would love performance of mitzvos and study of Torah, we would accomplish more and most of our excuses would evaporate.
The question is, how do we develop this love? The Rambam (Sefer Hamitzvos, asei #3) and the Sefer Hachinuch (Mitzvah 418) provide the answer.
There are two ways. One is to ponder the creation. When we observe the multiple systems in the universe ─ how they are interrelated and function in their own spheres ─ we are imbued with amazement. Whether it is the solar system or the circulatory system, the intricacy, high level of function and consistency is astounding.
The other way to develop this love is to ponder the Torah. I was once told by a former minister that the Torah differs from all other religious works in that it is consistent with all of its different categories of subjects. When one studies other works, one is disturbed by a low level of anxiety due to nonsensical ideas that are borne from inconsistent thought.
In addition, the depth and breath of wisdom contained in the Torah is unparalleled.
Encountering the creation and the Torah this way infuses us with the love of God. This love is described by the Rambam (Mishnah Torah, Hilchos Teshuva 10) as an obsession that can only be compared to the deep seated feelings that lovers can manifest for each other, as expressed in the Shir HaShirim/ The Song of Songs.
When one achieves this love, no hill is too high, no road is too long, no task is too hard and nothing stands in the way.
This is what Bilaam saw with his fortuitous prophetic vision.
Friday, June 11, 2010
Korach-Yes We Can
The story of Korach is not just about him. It is about the ravages that ensued because of him. The conflagration of quarrel that he incited is so intense that it smolders even the innocent children. Hardly anyone escapes it gripping force. It is a Rip current that sweeps its victims into the open sea of decimation.
Liability in the earthly courts begins at Bar Mitzvah while in the heavenly courts at age of twenty. However, in our Parsha, even nursing children were lost (Rashi, Numbers 16:27).
Yet in every bleak situation beauty can emerge. Beauty, thy name is the children of Korach. They managed to abscond at the proverbial buzzer. If there ever was a last possible moment this was it.
In Parshas Pinchas we are informed that the children of Korach didn’t die (Ibid 26:11).
The clash between Korach and Moshe reached its climax, Hashem’s decree unleashed. A horrific scene unfolded in front of the perpetrators eyes. At first, there was a small tremor. Slowly, it magnified into a rumble. Quicker then their minds could grasp the small cracks became a gapping hole to a seeming abyss. With lighting speed the children of Korach were drawn in with an unstoppable force screaming in terror.
Abruptly, they ceased to fall landing on a plateau saved from the ensuing travail. They had escaped. Why?
Rashi (ad loc) explains. They were involved first. At the time of the altercation they repented in their hearts. Therefore, a tall place emerged for them in the abbadon and they sat on it.
The Divine Inspiration hovered upon them and they prophesized about the exiles, the destruction of the Temple, and the monarchy of David. (Rashi, Psalms 42:1)
They didn’t give up. One should never give up even if a prophet who is on the highest echelon of human accomplishment (Rambam, Yesodei HaTorah 7:1) tells us that it is too late.
This is what King Chizkiyahu told Isaiah.
Isaiah informed him that he had lost his portion in the World to Come because he refused to have children knowing they would be vile.
Isaiah said there was no hope and he shall suffer the fate pronounced upon him regardless of his efforts.
Chizkiyahu responded, Son of Amotz, end your prophesy and go. I have a tradition from my grandfather. Even if a sharp sword rests upon a person’s neck, he should not refrain from mercy. (Brachos 10a)
The resolve not to abjure from achieving one’s objectives is the driving force behind greatness.
Greatness is the expectation.
Consistent with that reality the Rambam writes that every person can be as righteous as Moshe our teacher (Hilchos Teshuva 5:2).
Therefore, a person is obligated to say, when will my actions be like the actions of my forefathers Avraham, Yitzchak and Yaakov? (Tanna Debei Eliahu Rabbah 1:25).
One may have the itch to say, I can’t. It’s not for me. That’s false.
Yes we can (Bob the Builder) be great. We can understand the Torah, change our character traits, relate to Hashem through prayer, and to keep the mitzvos.
We can soar to the ethers that transcend the realm of our mediocrity. We can burst open the gates of our imagination of what we can accomplish and dwell beyond the scope of our perceived aspirations and capabilities.
Shel Silverstein’s artistic flair manifested by the grace of his pen captured the emotional expression of this idea.
Listen to the MUSTN’T child,
Listen to the DON’TS.
Listen to the SHOUDN’TS, the IMPOSSIBLES, the WON’TS.
Listen to the NEVER HAVES,
Then listen close to me –
Anything can happen, child,
ANYTHING can be.
Liability in the earthly courts begins at Bar Mitzvah while in the heavenly courts at age of twenty. However, in our Parsha, even nursing children were lost (Rashi, Numbers 16:27).
Yet in every bleak situation beauty can emerge. Beauty, thy name is the children of Korach. They managed to abscond at the proverbial buzzer. If there ever was a last possible moment this was it.
In Parshas Pinchas we are informed that the children of Korach didn’t die (Ibid 26:11).
The clash between Korach and Moshe reached its climax, Hashem’s decree unleashed. A horrific scene unfolded in front of the perpetrators eyes. At first, there was a small tremor. Slowly, it magnified into a rumble. Quicker then their minds could grasp the small cracks became a gapping hole to a seeming abyss. With lighting speed the children of Korach were drawn in with an unstoppable force screaming in terror.
Abruptly, they ceased to fall landing on a plateau saved from the ensuing travail. They had escaped. Why?
Rashi (ad loc) explains. They were involved first. At the time of the altercation they repented in their hearts. Therefore, a tall place emerged for them in the abbadon and they sat on it.
The Divine Inspiration hovered upon them and they prophesized about the exiles, the destruction of the Temple, and the monarchy of David. (Rashi, Psalms 42:1)
They didn’t give up. One should never give up even if a prophet who is on the highest echelon of human accomplishment (Rambam, Yesodei HaTorah 7:1) tells us that it is too late.
This is what King Chizkiyahu told Isaiah.
Isaiah informed him that he had lost his portion in the World to Come because he refused to have children knowing they would be vile.
Isaiah said there was no hope and he shall suffer the fate pronounced upon him regardless of his efforts.
Chizkiyahu responded, Son of Amotz, end your prophesy and go. I have a tradition from my grandfather. Even if a sharp sword rests upon a person’s neck, he should not refrain from mercy. (Brachos 10a)
The resolve not to abjure from achieving one’s objectives is the driving force behind greatness.
Greatness is the expectation.
Consistent with that reality the Rambam writes that every person can be as righteous as Moshe our teacher (Hilchos Teshuva 5:2).
Therefore, a person is obligated to say, when will my actions be like the actions of my forefathers Avraham, Yitzchak and Yaakov? (Tanna Debei Eliahu Rabbah 1:25).
One may have the itch to say, I can’t. It’s not for me. That’s false.
Yes we can (Bob the Builder) be great. We can understand the Torah, change our character traits, relate to Hashem through prayer, and to keep the mitzvos.
We can soar to the ethers that transcend the realm of our mediocrity. We can burst open the gates of our imagination of what we can accomplish and dwell beyond the scope of our perceived aspirations and capabilities.
Shel Silverstein’s artistic flair manifested by the grace of his pen captured the emotional expression of this idea.
Listen to the MUSTN’T child,
Listen to the DON’TS.
Listen to the SHOUDN’TS, the IMPOSSIBLES, the WON’TS.
Listen to the NEVER HAVES,
Then listen close to me –
Anything can happen, child,
ANYTHING can be.
Friday, May 28, 2010
Behaloscha-Who Did God Vote For?
Did God vote for our esteemed President Obama or our gallant Senator of Arizona McCain?
Truth be told, if the retort would be one of the aforementioned, I’d be barred from uttering it. Employment by a non-for profit organization precludes me of such luxuries.
However, since the answer happens to be apolitical I have figurative license to proceed.
Besides the fact that God isn’t a citizen of the United States much less a human I have a hunch that he is neither Republican nor a Democrat. Also, he isn’t the sort to keep his options open, straddle the fence with indecision or be swayed and swooned by a charismatic speaker or an impressive campaign.
Therefore, His vote isn’t based upon emotion, affiliation with the homosapien species, citizenship, or party.
Frankly, He would vote for neither because 3322 years ago He expressed His opinion about the ideal Government and the underlining principles that fuel its operation.
Diligent perusal of the commentaries on Deuteronomy (17:14-20) and Samuel I (Chapter 8) reveal the Government that God intended. Those sections discuss the mitzvah of monarch coronation and the people’s request for one, respectively. In those commentaries’ discussions it becomes elucidated that the idyllic Jewish government is a Theocracy or a Theocratic Monarchy.
What doctrines should be the foundation pillars of that Government?
The answer perhaps can be found in an insight into this week’s portion.
It states, “Speak to Aaron, and say to him, ‘when you light the lamps etc.’” (Numbers 8:2)
The literal Hebrew translation of ‘when you light’ is make the lamps rise. Why such an
expression?
Rashi (ad locum) explains, “because the flame goes up there is written in reference to lighting them a term denoting ‘going up’, for he must light the candles until the flame goes up by itself.”
The Shinave Rebbe (Divrei Yechezkel, ad locum) asks that it is a scientific fact that when one lights a candle the flame rises. What, then, is Rashi teaching us?
He proposes the following thesis to answer.
How many hours in the day should one dedicate to Torah study?
Joshua (1:8) states, “This Book of the Torah shall not depart from your mouth; but you shall meditate on it day and night that you may observe to do according to all that is written on it.”
How can this be? Doesn’t one also need to eat, sleep, work, relax, spend quality time with family and friends, and pay taxes? If one’s time was exclusively dedicated to study they would unravel literally and figuratively?
This requisite’s implausibility leads us to conclude that Joshua is not literal. Certainly, one’s time should be exactingly employed for study and necessities. Joshua’s statement that ‘the Torah shall not depart from your mouth…day and night’ is communicating a dual message.
Firstly, study. Secondly, let that study pervade all you do. As we say in the silent prayer let it become ‘the Torah of Life’; the guide to living. In this manner the Torah, in Joshua’s words, never departs from us.
Rashi stating the obvious is teaching this lesson. The Candelabra in the Temple represented the Torah (Bava Basra 25b) because its teaching is the light (Proverbs 6:23) that guides through the darkness of the universe. (Sotah 21a)
Hence, Rashi’s comments refer to the figurative Torah light of the candles. They should be lit until the flame of its teaching goes up and saturates our deeds.
Therefore, the foundation of the ideal Jewish government should be the laws, teachings and lessons of the Torah. (Deuteronomy 17:19)
In fact, the propulsion of the vicissitudes of world history with God’s word at the epicenter is acutely focused to usher humanity into the messianic era. (Nineteen Letters by R’ Hirsh)
In this light no candidate or government is ideal, making the decision for whom to vote complex.
Thursday, May 20, 2010
Ruth-Enduring Deeds
Picture our lives being a matter of public scrutiny. Imagine being followed by paparazzi constantly filming us with our spouses, parents and friends. How diligent, kind, committed and honest would we be if our actions were dissected by a major magazine and we knew the issue would appear in every supermarket in the country the next day?
The Midrash tells us how Reuven, Aharon, and Boaz would have acted if they knew their actions would be a matter of perpetual public record:Rabbi Yitzchak ben Miriam said…if a person performs a mitzvah they should do it with a whole heart, because if Reuven would have known that Hashem would write about him, And Reuven heard and saved him from their hands (Genesis 37:21), he would have brought him (Yosef) on his shoulders to his father. And if Aharon would have known that Hashem would write about him, Behold he is coming to greet you (Exodus 4:14), he would have greeted him with instruments and dancing. And if Boaz would have known that Hashem would write about him, He handed her parched grain and she ate and was satisfied and had some left over, (Ruth 2:14), he would have fed her stuffed calves. (Midrash Rabbah, Ruth 5:6)
Reuven planned to save his brother Yosef from the murderous plot of his brothers. His suggestion to heave him into the pit was a delaying tactic so that he could come back for Yosef and return him to his father. (Rashi, Genesis 37:21)
Aharon was not jealous of his brother Moshe’s leadership. But he only met him with a small exterior act of greeting, even though he was truly happy for Moshe in his heart. (Ha’amek Davar, Exodus 4:14).
Boaz wanted to perform an act of kindness by feeding Ruth. He invited her to join in his meal of bread and vinegar and gave her parched grain. (Malbim, Ruth 2:14)
The Midrash tells us that if these men had been aware that their actions would be recorded for posterity in the best-selling book of all time, they would have acted differently. Their feats of salvation, happiness, and kindness would have been more swift, acute and overt.
There is a peculiar inconsistency in the account of these events. Why would one’s actions be enhanced when in the public eye? Because improved actions receive extra approval. We will be more revered, respected, and appreciated if we look virtuous to others. Such perceptions boost our confidence and our self grandeur.
Asks the Yafeh Anaph (Midrash Ruth 5:6): these individuals were great men on the canvas of history. Certainly, it would be irresponsible to assume that these giants of spirit were motivated by such frivolous doggy bones as honor and prestige. Wouldn’t they act the same way regardless of the audience? He observes brilliantly that the catalyst for our actions in public shouldn’t be the amplification of status; rather it should be a pedagogical opportunity.
Asks the Yafeh Anaph (Midrash Ruth 5:6): these individuals were great men on the canvas of history. Certainly, it would be irresponsible to assume that these giants of spirit were motivated by such frivolous doggy bones as honor and prestige. Wouldn’t they act the same way regardless of the audience? He observes brilliantly that the catalyst for our actions in public shouldn’t be the amplification of status; rather it should be a pedagogical opportunity.
If these men had known that their actions would be documented for perpetuity, they would have performed differently not for honor or prestige but in order to teach future generations the proper way to act.
Reuven crafted a clandestine plan to liberate Yosef because he was concerned that his brothers would be a treacherous obstruction. However, if he knew that he would become the prototype rescuer for all generations, he would have risked their wrath by saving Yosef blatantly.
Aharon was genuinely exhilarated by Moshe’s appointment to leadership. But he wouldn’t have openly expressed his feelings, to avoid the confrontational derision of scoffers. However, if he knew that he would be the example for generations of rejoicing for others, he would’ve risked derision fearlessly with an outright emotional outpouring of gaiety, as one is advised to do in the Code of Law (Orach Chaim 1:1).
Boaz wanted to be kind to Ruth. However, he was worried that the jeerers and mutterers would assume he had ulterior motives of wanting to court this young lady. However, if he would’ve known that his kindness would be the exemplar for generations, he would have disregarded this consideration in order to teach the proper lesson of how one should treat guests.
We learn from this that when one has the opportunity to perform a mitzvah, they should do it to the fullest extent, ignoring all other concerns, distractions and detractions.
Reuven crafted a clandestine plan to liberate Yosef because he was concerned that his brothers would be a treacherous obstruction. However, if he knew that he would become the prototype rescuer for all generations, he would have risked their wrath by saving Yosef blatantly.
Aharon was genuinely exhilarated by Moshe’s appointment to leadership. But he wouldn’t have openly expressed his feelings, to avoid the confrontational derision of scoffers. However, if he knew that he would be the example for generations of rejoicing for others, he would’ve risked derision fearlessly with an outright emotional outpouring of gaiety, as one is advised to do in the Code of Law (Orach Chaim 1:1).
Boaz wanted to be kind to Ruth. However, he was worried that the jeerers and mutterers would assume he had ulterior motives of wanting to court this young lady. However, if he would’ve known that his kindness would be the exemplar for generations, he would have disregarded this consideration in order to teach the proper lesson of how one should treat guests.
We learn from this that when one has the opportunity to perform a mitzvah, they should do it to the fullest extent, ignoring all other concerns, distractions and detractions.
Thursday, May 6, 2010
Thank You Speech
Thank You Speech
delivered at the Phoenix Communtiy Kollel’s Tenth Anniversery
Lag B’Omer 5770 May 4, 2010
Esther and I would like to express our feelings and thoughts at this time.
This moment of achievement is bigger then any one individual as it says in Brachos ( 58a). The great Ben Azai’s succees was dependent on the a multitude of people’s support.
Within all the Jewish souls in the past and present in the Valley there is lava of spiritual energy yearning to be a proper Jew that sanctifies G-d’s name as is hinted to in Niddah (30b) that the angel taught us the Torah before we were born.
This molten rock erupts beyond the surface of mediocrity creating an organization such as the Phoenix Community Kollel to teach and connect us to the inner recesses of our souls.
Therefore, this moment is about all of us, the entire Jewish Community even beyond the walls of this room.
It is because the people are the ones that make the leader. The people are the ones that make the teacher as it says in Taanis (7a). “From my students (I have learned) more then anyone.
Thank you to the Kollel for recognizing our efforts.
Thank you to our founding colleagues especially Rabbi and Rebbitzen Holland and their leadership for helping us together achieve what we celebrate tonight.
Thank you to Rabbi Chaim and Rebbitzin Silver, Dr. Steve and Lynn Kanner, Mitzi and Lbcl’’c Abe Friedman ob”m whose vision and fortitude have realized this reality.
More then a decade ago they wisely looked into the future as it says in Tamid (32a), ‘who is wise one who sees the future’, and refused to rest on the inviting cushions of complacency as Rashi says in Parshas Vayeishev that one should never seek tranquility.
Tonight with this celebration we look back so that we can move forward. As we did then we say now, Yes we can…I mean we will succeed!
This festivity is a resounding statement that as a community we want to touch as many of the Valley’s 100,000 Jews as we can.
delivered at the Phoenix Communtiy Kollel’s Tenth Anniversery
Lag B’Omer 5770 May 4, 2010
Esther and I would like to express our feelings and thoughts at this time.
This moment of achievement is bigger then any one individual as it says in Brachos ( 58a). The great Ben Azai’s succees was dependent on the a multitude of people’s support.
Within all the Jewish souls in the past and present in the Valley there is lava of spiritual energy yearning to be a proper Jew that sanctifies G-d’s name as is hinted to in Niddah (30b) that the angel taught us the Torah before we were born.
This molten rock erupts beyond the surface of mediocrity creating an organization such as the Phoenix Community Kollel to teach and connect us to the inner recesses of our souls.
Therefore, this moment is about all of us, the entire Jewish Community even beyond the walls of this room.
It is because the people are the ones that make the leader. The people are the ones that make the teacher as it says in Taanis (7a). “From my students (I have learned) more then anyone.
Thank you to the Kollel for recognizing our efforts.
Thank you to our founding colleagues especially Rabbi and Rebbitzen Holland and their leadership for helping us together achieve what we celebrate tonight.
Thank you to Rabbi Chaim and Rebbitzin Silver, Dr. Steve and Lynn Kanner, Mitzi and Lbcl’’c Abe Friedman ob”m whose vision and fortitude have realized this reality.
More then a decade ago they wisely looked into the future as it says in Tamid (32a), ‘who is wise one who sees the future’, and refused to rest on the inviting cushions of complacency as Rashi says in Parshas Vayeishev that one should never seek tranquility.
Tonight with this celebration we look back so that we can move forward. As we did then we say now, Yes we can…I mean we will succeed!
This festivity is a resounding statement that as a community we want to touch as many of the Valley’s 100,000 Jews as we can.
Friday, April 2, 2010
Tzav-The Original Thanksgiving
King Solomon declared, “To everything there is a season, and a time to every purpose under the heaven; a time to be born, and a time to die… a time to love, and a time to hate; a time of war, and a time of peace.” (Ecclesiastes 3:1-8).
Publicity is no different. It has its time and place. Ostentatious exhibition of oneself is unbecoming and contrary to proper Jewish conduct.
Modesty is a virtuous trait, as it says, “What does the Lord require of you… and to walk modestly with your G-d" (Michah 6:8). Also, modesty is the partition between us and the animal kingdom (Pele Yoetz, Volume 2).
However, when it comes to thanking G-d, publicity is an indispensable component. This is true on a macro level, such as drinking the four cups on Passover and lighting candles on Chanukah to publicize and thank G-d for the miracles that occurred in those respective times. (Maggid Mishnah, Laws of
Chanukah 4:12)
It is also true on a micro level, when one realizes salvation from a constricting or perilous predicament (Brachos 54b). Such an individual is required to publicly recite a special blessing of acknowledgement and thanksgiving for G-d’s salvation (Code of Law, Orach Chaim, 219).
In this week’s portion, Rashi (Leviticus 7:12) explains that these people have the option to vow a sacrifice called The Meal Offering of Thanksgiving to the Temple.
Regarding this sacrifice the Torah (Ibid, 12-15) states,
“Then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil, of fine flour,
fried… he shall offer for his offering leavened bread…. And the meat of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.”
Rashi (ad locum) explains that this sacrifice had four different types of bread, as is clear from the verse; ten loaves of each type, totaling forty loaves. Four loaves (one loaf from each type), in addition to the thigh and the breast of the animal were offered to the kohen. This left the owner with thirty-six loaves of bread and the rest of the meat that had to be eaten in one evening.
The Netziv (Rav Naftali Tzvi Yehuda Berlin, in Ha’emek Davar, ad locum) and Sforno raise an obvious peculiarity in the Torah’s dictum. Similar sacrifices had a two-night timetable for consumption. How can the Torah compel anyone to eat almost an entire animal and thirty-six loaves of bread in one evening?
The Netziv and Sforno explain that the Torah distinctively required the consumption of large amounts of food in a small amount of time so that this individual will be compelled to invite guests to his meal. Once a person invites people to this meal, he will be encouraged to share the reason for his sacrifice, which is the deliverance he experienced.
The sharing of this incident will inevitably lead to a public thanksgiving to G-d for his escape, because it will indeed be a thanksgiving offering that they will be eating. Therefore, when one emerges from severe travail as a survivor it is a mitzvah to make a meal of thanksgiving (Pri Megadim, Orach Chaim 452:9), invite friends and relate the story.
I recall the horrific incident of my father being hit by a car and flying through the street. With G-d’s help he fully recovered. A while later my parents made a thanksgiving meal that was like a wedding or bar mitzvah. I remember having a deep sense and awareness that we are all in G-d’s hands and under His careful watch.
Publicity is no different. It has its time and place. Ostentatious exhibition of oneself is unbecoming and contrary to proper Jewish conduct.
Modesty is a virtuous trait, as it says, “What does the Lord require of you… and to walk modestly with your G-d" (Michah 6:8). Also, modesty is the partition between us and the animal kingdom (Pele Yoetz, Volume 2).
However, when it comes to thanking G-d, publicity is an indispensable component. This is true on a macro level, such as drinking the four cups on Passover and lighting candles on Chanukah to publicize and thank G-d for the miracles that occurred in those respective times. (Maggid Mishnah, Laws of
Chanukah 4:12)
It is also true on a micro level, when one realizes salvation from a constricting or perilous predicament (Brachos 54b). Such an individual is required to publicly recite a special blessing of acknowledgement and thanksgiving for G-d’s salvation (Code of Law, Orach Chaim, 219).
In this week’s portion, Rashi (Leviticus 7:12) explains that these people have the option to vow a sacrifice called The Meal Offering of Thanksgiving to the Temple.
Regarding this sacrifice the Torah (Ibid, 12-15) states,
“Then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil, of fine flour,
fried… he shall offer for his offering leavened bread…. And the meat of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.”
Rashi (ad locum) explains that this sacrifice had four different types of bread, as is clear from the verse; ten loaves of each type, totaling forty loaves. Four loaves (one loaf from each type), in addition to the thigh and the breast of the animal were offered to the kohen. This left the owner with thirty-six loaves of bread and the rest of the meat that had to be eaten in one evening.
The Netziv (Rav Naftali Tzvi Yehuda Berlin, in Ha’emek Davar, ad locum) and Sforno raise an obvious peculiarity in the Torah’s dictum. Similar sacrifices had a two-night timetable for consumption. How can the Torah compel anyone to eat almost an entire animal and thirty-six loaves of bread in one evening?
The Netziv and Sforno explain that the Torah distinctively required the consumption of large amounts of food in a small amount of time so that this individual will be compelled to invite guests to his meal. Once a person invites people to this meal, he will be encouraged to share the reason for his sacrifice, which is the deliverance he experienced.
The sharing of this incident will inevitably lead to a public thanksgiving to G-d for his escape, because it will indeed be a thanksgiving offering that they will be eating. Therefore, when one emerges from severe travail as a survivor it is a mitzvah to make a meal of thanksgiving (Pri Megadim, Orach Chaim 452:9), invite friends and relate the story.
I recall the horrific incident of my father being hit by a car and flying through the street. With G-d’s help he fully recovered. A while later my parents made a thanksgiving meal that was like a wedding or bar mitzvah. I remember having a deep sense and awareness that we are all in G-d’s hands and under His careful watch.
Tuesday, February 23, 2010
Truma-To Become a Tabernacle
We live in a simple world. That is, as long as we don’t gaze beyond the veneer.
A closer inspection reveals that the world is immeasurably complex.
For example, an iceberg that is four hundred feet high above sea-level and weighs one million tons can be nine million tons beneath the ocean surface.
An ordinary desk appears to be a solid mass of matter. Actually, it is mostly empty space. Its constitution is of atoms. The gap between each nucleus of an atom and its electrons can be compared to the following. If you could scale up the nucleus of an atom to the size of a baseball and place it in the center of the fifty yard line of a football field, the electron cloud that orbits the nucleus would be all the way at the goal posts.
Above us we see the sky. But beyond that mesmerizing blue plane is a Universe that has more stars than the grains of sand on every beach and desert on our planet.
Similarly, the outer appearance of the Tabernacle is that of a sanctuary. But the homiletic and kabbalistic sources reveal that there are deeper layers.
-Rabbi Chaim of Volozhin (Nefesh HaChaim, gate 1, chapter 4, note)
writes that the Tabernacle is a crucible that encapsulates reality which contains the energies of all the spiritual and physical universes.
In addition, Rabbi Yehoshua Heller (Ohel Yehoshua, drush 1, chapters 26-28) writes that the Tabernacle is a model of a human being.
Simply put, the Tabernacle is a sanctuary, a spiritual container of the universe and a simulation of humans.
Rabbi Heller brilliantly opines that a closer look at the Tabernacle’s structure and its vessels reveals the image of a face. The Holy of Holies is the forehead that surrounds and protects the brain which is the ark containing the Tablets of G-d. In the next chamber is the candelabrum which is the right eye and the showbread table which is the left eye. The incense altar in the middle is the nose which relates to scent. Outside of the main building is the sacrificial altar which is the mouth. Just as the mouth consumes victuals, so does the altar consume sacrifices.
The message of this representation is that we should model ourselves after the Tabernacle as we see in this week’s portion, ‘And you shall make for me a sanctuary and I will dwell in each of you.’(Exodus 25:8).
How do we make ourselves into a sanctuary of G-d?
The answer can be inferred from the Talmud (Bava Basra 25b)
which states: Rabbi Yitzchak said, (when one prays) if they want to become wise they should face the south. If they want to become rich they should face the north. And your symbol (to remember this) is that the showbread table was in the north and the candelabrum was in the south.
This signifies that the candelabrum represents the wisdom of the Torah while the table represents the physical bounty that G-d funnels into the world.
Thus, we can employ transitive logic. If our eyes are represented by the candelabrum and table, and they, in turn, represent Torah wisdom and G-d’s bounty, it follows that our eyes need to become Torah wisdom and G-d’s bounty. This is the way we can make ourselves into the Sanctuary of G-d.
We should control what our eyes see and our mouths ingest. We should see the wisdom of the Torah with our right candelabrum eye. We should understand what rightfully belongs to us with our left table eye. We should eat the right foodstuff with our sacrificial altar mouths.
From this perspective we are empowered by the idea that our every action constructs the tower of our spirituality and affects the world around us.
A closer inspection reveals that the world is immeasurably complex.
For example, an iceberg that is four hundred feet high above sea-level and weighs one million tons can be nine million tons beneath the ocean surface.
An ordinary desk appears to be a solid mass of matter. Actually, it is mostly empty space. Its constitution is of atoms. The gap between each nucleus of an atom and its electrons can be compared to the following. If you could scale up the nucleus of an atom to the size of a baseball and place it in the center of the fifty yard line of a football field, the electron cloud that orbits the nucleus would be all the way at the goal posts.
Above us we see the sky. But beyond that mesmerizing blue plane is a Universe that has more stars than the grains of sand on every beach and desert on our planet.
Similarly, the outer appearance of the Tabernacle is that of a sanctuary. But the homiletic and kabbalistic sources reveal that there are deeper layers.
-Rabbi Chaim of Volozhin (Nefesh HaChaim, gate 1, chapter 4, note)
writes that the Tabernacle is a crucible that encapsulates reality which contains the energies of all the spiritual and physical universes.
In addition, Rabbi Yehoshua Heller (Ohel Yehoshua, drush 1, chapters 26-28) writes that the Tabernacle is a model of a human being.
Simply put, the Tabernacle is a sanctuary, a spiritual container of the universe and a simulation of humans.
Rabbi Heller brilliantly opines that a closer look at the Tabernacle’s structure and its vessels reveals the image of a face. The Holy of Holies is the forehead that surrounds and protects the brain which is the ark containing the Tablets of G-d. In the next chamber is the candelabrum which is the right eye and the showbread table which is the left eye. The incense altar in the middle is the nose which relates to scent. Outside of the main building is the sacrificial altar which is the mouth. Just as the mouth consumes victuals, so does the altar consume sacrifices.
The message of this representation is that we should model ourselves after the Tabernacle as we see in this week’s portion, ‘And you shall make for me a sanctuary and I will dwell in each of you.’(Exodus 25:8).
How do we make ourselves into a sanctuary of G-d?
The answer can be inferred from the Talmud (Bava Basra 25b)
which states: Rabbi Yitzchak said, (when one prays) if they want to become wise they should face the south. If they want to become rich they should face the north. And your symbol (to remember this) is that the showbread table was in the north and the candelabrum was in the south.
This signifies that the candelabrum represents the wisdom of the Torah while the table represents the physical bounty that G-d funnels into the world.
Thus, we can employ transitive logic. If our eyes are represented by the candelabrum and table, and they, in turn, represent Torah wisdom and G-d’s bounty, it follows that our eyes need to become Torah wisdom and G-d’s bounty. This is the way we can make ourselves into the Sanctuary of G-d.
We should control what our eyes see and our mouths ingest. We should see the wisdom of the Torah with our right candelabrum eye. We should understand what rightfully belongs to us with our left table eye. We should eat the right foodstuff with our sacrificial altar mouths.
From this perspective we are empowered by the idea that our every action constructs the tower of our spirituality and affects the world around us.
Tuesday, February 2, 2010
Noach-Serving Hashem with Unity in Context
Rabbi Channina the deputy High Priest said, “Entreat for the welfare of the government because if it were not for its fear, people would swallow each other alive.” (Avos 3:2)
R’ Hirsh explains the motivation behind the juxtaposition of this avowal to the previous mishnah.
It states: “Akavia ben be Mahalalel said, consider three things and you will not approach transgression. Know from where you came, where you are going and before whom you will face judgment and reckoning” (Avos 3:1).
R’ Channina is teaching us that the optimal devout state is to be cognizant of G-d. However, most of us lack such towering devotion. Therefore, one should supplicate the Almighty that at the very least the fear of the government should swathe them.
R’ Hirsh’s revelation that the correlation between these two mishnayos is intentional sheds light upon the commentary of Rabbeinu Yonah (ad locum) on this mishnah. He understands that when a building is destroyed in New York, a tsunami originates in the Indian Ocean, or an earthquake hits in Haiti, one’s consciousness needs to be saturated with concern for the plight of others. The righteous must feels their pain and rejoice in their triumph. Therefore, the mishnah mandates prayer for peace.
What is the connection to the previous mishnah of Akavia’s statement that one must be attentive of G-d’s presence? The answer is that certainly peace should be our priority.
However, it must be within the context of G-d’s existence in the world.
Peace is an ideal which can yield beautiful results provided it is utilized appropriately. For example, the generation of dispersion achieved peace for the purpose of rebellion by building the tower of Babylon G-d (Rashi, Genesis 11:9).
On the other hand, the Jews achieved peace amongst each other to leave Egypt (Aznaim LeTorah, Exodus 12:17) and to receive the Torah (Rashi, Ibid 19:2).
To illustrate the point, the same principle applies to character traits such as stubbornness and love. Rabbi Yosef Zevin (LeTorah U’LeMoadim, 10:1) writes that love is not inherently evil or good. One can love one’s neighbor as oneself (Leviticus 19:18) or love G-d (Deuteronomy 6:5). However, one can also love evil more than good. (Psalms 52:5)
One can be born with a proclivity to see blood. Nevertheless, they can choose to be a doctor, a ritual slaughterer, a circumciser or a murderer (Shabbos 156a).
Hashem provided people with a box full of tools such as love, peace, strength and courage. They encounter constant opportunities to use these tools to grow or to regress.
When presented with the challenge of how to use our tools, how will we respond?
Thursday, Feb. 18
R’ Hirsh explains the motivation behind the juxtaposition of this avowal to the previous mishnah.
It states: “Akavia ben be Mahalalel said, consider three things and you will not approach transgression. Know from where you came, where you are going and before whom you will face judgment and reckoning” (Avos 3:1).
R’ Channina is teaching us that the optimal devout state is to be cognizant of G-d. However, most of us lack such towering devotion. Therefore, one should supplicate the Almighty that at the very least the fear of the government should swathe them.
R’ Hirsh’s revelation that the correlation between these two mishnayos is intentional sheds light upon the commentary of Rabbeinu Yonah (ad locum) on this mishnah. He understands that when a building is destroyed in New York, a tsunami originates in the Indian Ocean, or an earthquake hits in Haiti, one’s consciousness needs to be saturated with concern for the plight of others. The righteous must feels their pain and rejoice in their triumph. Therefore, the mishnah mandates prayer for peace.
What is the connection to the previous mishnah of Akavia’s statement that one must be attentive of G-d’s presence? The answer is that certainly peace should be our priority.
However, it must be within the context of G-d’s existence in the world.
Peace is an ideal which can yield beautiful results provided it is utilized appropriately. For example, the generation of dispersion achieved peace for the purpose of rebellion by building the tower of Babylon G-d (Rashi, Genesis 11:9).
On the other hand, the Jews achieved peace amongst each other to leave Egypt (Aznaim LeTorah, Exodus 12:17) and to receive the Torah (Rashi, Ibid 19:2).
To illustrate the point, the same principle applies to character traits such as stubbornness and love. Rabbi Yosef Zevin (LeTorah U’LeMoadim, 10:1) writes that love is not inherently evil or good. One can love one’s neighbor as oneself (Leviticus 19:18) or love G-d (Deuteronomy 6:5). However, one can also love evil more than good. (Psalms 52:5)
One can be born with a proclivity to see blood. Nevertheless, they can choose to be a doctor, a ritual slaughterer, a circumciser or a murderer (Shabbos 156a).
Hashem provided people with a box full of tools such as love, peace, strength and courage. They encounter constant opportunities to use these tools to grow or to regress.
When presented with the challenge of how to use our tools, how will we respond?
Thursday, Feb. 18
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