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.

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.

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.

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.