Bo - Agency

 

Parshas Bo - Agency

In this week’s Parsha the commentators struggle to explain why Hashem took away Pharaoh’s free will.  

The underpinning motivation for this struggle is the ironclad rule that everyone has free will regardless of the circumstances as the Rambam (Hilchos Teshuva 5:2) explains that any person can be as righteous as Moshe or as evil as Yeravam. 

The Gemara declares this no less than three times in Shas (Brachos 33a, Niddah 16b, Megillah 25a) R’ Chanina said, everything is in the hands of heaven with the exception of the fear of heaven.

Every human is Divinely endowed with agency. Even Pharaoh facing an onslaught of pressure to renege on his resolve to keep the Jews enslaved was able to chose refusal because, according to the Sforno (Shemos 9:12), Hashem gave him the strength to do so. 

It seems like a simple concept. We have agency and are responsible for our actions as the Daas Tevunos says, Hashem created the world in such a way that we earn everything that we have. 

However, in today’s day and age, this concept is not simple at all. If you ask someone if they believe that they have free will they will answer, yes.

But, then they will make a myriad of excuses for their lack of accomplishments. It wasn’t my fault they will say. So and so prevented me from doing this and that. All those types of excuses are a fractional denials of agency.

This is something that is incumbent upon us to inculcate within every fiber of our being, As R’ Elazar Ben Durdia said(Avodah Zara 17a), the matter does not depend on anybody else except for me.

As a matter of fact, the entire world was created for that one impactful choice that we will make some time in our lives the Mishnah declares (Sanhedrin 37a) a person is obligated to say the world was created for me.

Vayigash - Truth

 

Vayigash - Truth

In the epoch of the Messiah veracity will be scarce (TB Sotah 49b). 

This is a pejorative prediction that falsehood will seep into civilization. It’s a message to those inclined to never give up to proliferate truth to the point of it’s insertion into the societal fabric to hinder its fray. 

But, what is the truth that one is encouraged to propagate? Living within the confines of our society it is hard to grasp. Echos jounce of walls declaring that it’s your truth that matters. 

This, of course, presupposes that truth is nonexistent because it’s presence is irreconcilable with multitudinous perspectives that are mutually exclusive.

For example, one says that my truth is that the Sun is in the sky and the other says that my truth is that the Sun isn’t in the sky. They both can’t be right. They are either both wrong or one of them is right. 

The answer is that dearth of truth is tantamount to Godlessness because the signet of God is truth (TB Shabbos 55a). Ipso facto, the pursuit of knowledge of God will yield the unveiling of truth. 

How does one know the truth that there are men and women? That they have different roles? That the familial structure is the foundation of society? That procreation is a value and a Mitzvah? That stealing and murder are wrong? That the struggle between good and evil is what’s weighty? That racial profiles or affiliation with a specific group are insignificant to one’s innate opportunity? Personal accomplishment is the only element that affords one privilege as a matter of consequence. 

Regarding Devorah being a Prophetess and serving as a Justice adjudicating Jewish Law, Tannah Debei Eliyahu (Rabbah Chapter 9) declares, “I attest upon myself with the Heaven and the Earth that whether one is Jewish, non-Jewish, man or woman, servant or maid-servant everything is according to one’s deeds. Proportionate to those deeds will the Divine Presence be manifest in their lives.”

One can only know truth by knowing God. One can only know God by studying His manifesto; The Torah. 

Not only are we to engage in loftiness. But, it is incumbent upon us to instill it in our children (TB Kiddushin 29a). 

If our progeny fails to imbed it in the inner recesses of their consciousness and apply it to their daily lives then we have ceased to live. For one who doesn’t spring forth into the future is reckoned to be dead (see Gur Aryeh, Genesis 30:1). 

This is why this week’s portion informs us that the spirit of Yaakov was enlivened (Genesis 45:27). Yaakov was apprehensive of Yosef’s spiritual state. Living in Egypt must have worn Yosef down. The depravity and dispensation of morals that was prevalent in that society certainly frayed the spirituality of Yosef until he was reduced to shadow of his old self.

That’s what Yaakov thought was the most likely scenario. But, when He heard that Yosef was still studying the Torah (Rashi, Ibid) his anxiety dissipated leaving in its wake the elation one feels when they recognize that they are still alive because their progeny continues to plot forward spiritually. 

Bamidbar - Identity

The Israelites shall camp each with his standard, under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance. (Bamidbar 2:2) 

In today’s society prevalence of succumbing to indulgence has become an epidemic. Objective speculation from an observational standpoint would conclude that this practice is due to a fallacious belief that one can eschew any pernicious affect upon their stellar character even if they periodically dabble in a some minuscule deviance. 

Imagination may conjure some rosy portrait of one’s impeccable moral standard declaring, I’m good person. But Elijah the prophet’s cry reverberates throughout the generations, “How long will you keep hopping between two opinions? (Kings 1 18:21)

The colloquialism mimicking this query is true. One cannot straddle the fence. A side has to be chosen. This is the lesson of the novel, A Strange Case of Dr. Jekyll And Mr. Hyde by Robert Louis Stevenson. In my review of the book I commented the following. 

“This is a fantasy about a researcher that has developed a drug that can catalyze a transformation in people such that their evil part becomes the dominant character to the point where even the physical features are reflective of that persona. 

He then switches to that character to facilitate his own unbridled indulgence in every desire. 

What he fails to realize is that one can’t compartmentalize evil and, at will, retract to his sensible self. 

Eventually, the drug fails to be efficacious and he rebounds to his evil self without conscious purpose or the drug. His evil self emerges to the fore and submerges his sensible side. 

He doubles the dose of the drug and forcibly conquers his evil self. 

But, eventually his resolve falters. Then he is forced to take extreme measures which spiral his doom…

If one permits dominance of one’s inclinations it will not be a momentary indulgence. But, rather his entire being will become subsumed in it’s parasitic consumption.”

That is to say that if one straddles the fence, the evil side will eventually ravage all opposition. As the indulgence compounds less space is left for the sensible side until there’s no room at all. This is the meaning of the Talmud’s statement, “Rav Asi said: Initially, when it begins to entice someone, the evil inclination is like a strand of a spider’s and ultimately it is like the thick ropes of a wagon.” (Succah 52A)

We humans possess the capacity to identify this issue, diagnose its exact catalyst and employ our faculties to overcome these formidable invasions of our psyche. 

That’s why identity is paramount. When one is able to isolate the framework of their identity they become cognizant that urges, desires, impulses, and lusts are tertiary to who they are. 

This is why the Torah, in this week’s portion, according to the Haamek Davar, stresses that identify is essential. The Haamek Davar states that each Tribe, in their encampment, had a flag that was specific to their identity. The Tribe of Reuven had mandrakes, the tribe of Yehuda had a lion, etc. (Bamidbar 2:2) 

Presumably the standard’s purpose was to emblazon one’s identity upon the mind. That there was an Avraham, Yitchak, Yaakov, and the Tribes. That there was a historical development of mind, spirituality, and monotheistic belief that eventually set the groundwork for the development of a people that would be ready, deserving, and qualified to receive the Torah on Mount Sinai from God Himself. 

It gave license for one to say as a famous singer once sang, “It’s all a part of me. That’s who I am”. 

Vayetzei- The seat of power is with the people

PARSHAH VAYETZEI | GENESIS 28:10-32:3

Continents have been ravaged by tyrants. Countries have been decimated by despots. People have been led like sheep to slaughter. They have been tortured, maimed, executed and controlled in a cruel, phlegmatic manner — all so that someone could garner power.

One can be born in a country that’s free with equal rights or in a dictatorship where all do as they are told. It seems that for the 7.5 billion people on this planet it’s a

matter of chance, a roll of the dice. And there’s nothing that they can do about it. One can be born in North Korea or in the United States. The choice isn’t theirs.

But the Torah teaches us differently.

Pharaoh was the absolute ruler of ancient Egypt. He made himself into a god-like figure (Rashi, Shemos 7:15). The Egyptian empire was the most powerful at the time.

He was a true king in every sense of the word. Whatever he said was law — period. Dissent was impracticable.

Egypt owed a prodigious debt of gratitude to Yosef. As the viceroy he single-handedly saved the kingdom. As we know, at that time the planet was stricken by an excru-

ciating famine. Mass starvation and economic calamity was the unavoidable fate.

Yosef devised a plan putting together an operation that was executed smoothly with precise logistics and organization. As a result of his efforts not only did the Egyptians

survive but they also thrived in the face of this famine. They became the provider of all necessities in that difficult time.

So, many years later, when the Egyptian people approached him requesting that he subjugate the Jews, because of his gratitude, he emphatically refused. In his blood and

bones Pharaoh internalized that Egypt as they knew it would be — a collapsed heap of rubble without Yosef. Therefore, he wasn’t willing to be an ingrate and subjugate his people. And when Pharaoh, the king of the entire civilized world, refuses, that is the end of the conversation.

Not so, in this case, because the people weren’t interested in that gratitude and etiquette. Au contraire, the Jews had to be corralled, the danger that they presented, eradicated. He refused so they deposed him from his reign for three months until he reneged. Only when he agreed was he reinstalled. “A new King arose that didn’t know Yosef” (Shemos Rabbah 1:8).

In other words, it was it was the same king, the same Pharaoh. But, Pharaoh acted as if he didn’t know Yosef. As if he felt no gratitude for what he did.

No matter who is in charge. No matter what type of government it is — a dictatorship, autocracy, democracy, or a republic — the governing class can’t do anything without the people’s consent. John Lennon once remarked: “People have power. They don’t even know it.” This is why in this week’s portion Yaakov consults his family before leaving Lavan. He presents an entire campaign outlining his reasoning (Bereishis 31:4-13). One would think that their departure was a fait accompli. Lavan was manipulative, ghoulish, intrusive and duplicitous. Separation from this abusive relationship was a no-brainer. Nevertheless, Yaakov understood that without the acquiescence of his family it wasn’t going to happen.

One should always make sure that the people are on their side because that is where the true power lies.

What does it mean to be alive? Version 2

“See that I have placed in front of you today life and good ... ” (Deuteronomy 30:15)

What constitutes being alive? This matter is crystallized from an incidental Halachic perspective describing the dismantling of the appropriate metaphysical and universal confluence of elements in terms of end of life. 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 lifetime 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 the deeper 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. 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 lifeforce’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 each decision is not as weighty. Therefore, they don’t feel as alive.

This is true in an intellectual sense as well. Awareness of all legitimate ideas engender vibrancy. Ensconcing oneself in an echo chamber of like-minded perspectives eradicates proportionality deadening awareness. This is because opposing view points help to concretize our opinions. If we don’t clarify our positions they can become extreme. This is why R’ Yochanan didn’t want to live without Reish Lakish as a colleague. He said, “whenever I said something he would ask me twenty-four questions ...” ( Bava Metzia 84a).

Therefore, it’s important to embrace debate. Instead of blocking folks on social media or refusing to debate them, it would be constructive to consider their opinions and deal with the issues honestly.

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)

It’s study facilitates awareness with presentation of all possible perspectives in a Socratic dialogue.

Understanding this helps us to cope with the 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 is 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 the Living God (Tiferes Yisrael, ad loc) which is life itself. 

http://m.jewishaz.com/religiouslife/what-does-it-mean-to-be-alive/article_499af544-b119-11e8-bb02-8bbf4ba1836d.html?mode=jqm

Ki Sovo-Suffering Contributes To Our Spiritual Growth

Chief Justice John Roberts, in a commencement speech at Cardigan Mountain School on June 3, said:

“From time to time in the years to come, I hope you will be treated unfairly so that you will come to know the value of justice. I hope that you will suffer betrayal because that will teach you the importance of loyalty. Sorry to say, but I hope you will be lonely from time to time so that you don’t take friends for granted … ”

Overcome with challenge, we ask, “Why are there righteous people and life’s bad for them? Why are there evil people and life’s good for them?” (Berachot 7a). Faced with a quagmire irresolvable in our minds, we write books like “When Bad Things Happen to Good People” (Harold S. Kushner) that postulate unsubstantiated hypotheses.

Then we hear a simple speech from a complex individual, the 17th chief justice of the United States Supreme Court, positing that bad things bear the fruit of life lessons. From that perspective, they are kind of good. It’s an irrefutable truth. The only comment news outlets can muster regarding his speech is “it’s unconventional” to propagate such a view at a commencement gathering.

Yes, we don’t have the right to put our fellow humans through travail for the sake of their success. It’s unethical (Bava Batra 16a).

But God is, so to speak, obliged to do so. He knows everyone’s limits, strengths and weaknesses. To use an idiom, He knows how much weight to put on the bar. If He didn’t, how would we learn?

Therefore, if the challenge is in front of us, we can overcome it because God put it there. If it could be better, it would be better. Our situation is the best it could be. But it’s for us to figure out the approach, the solution.

It could be like in “Tuesdays With Morrie” (Mitch Albom) when professor Morrie Schwartz used his dying moments to fashion the most impactful period of his life. Or it could be like in “Man’s Search for Meaning” (Viktor E. Frankl), when the author conjured an innovative way to repel the Nazis controlling him.

Today, society faces deep fissures in politics. Children’s self-image and relationship capacities are being decimated by the social media epidemic. Schools, public spaces, entertainment venues and arenas are devolving into mistreating females. They are failing to recognize what Ashley Montagu called “The Natural Superiority of Women.”

Instead, focus has shifted to emphasizing external superficiality. Internal life force, spiritual spark, emotional capacity, character and intelligent consciousness have been buried in the abyss of colorful displays and under flamboyant facades.

Faced with this onslaught of issues, there is an inclination to be overcome; to be a victim; to blame others, including God, for our misfortunes. People declare, “I’m embarrassed to be an Orthodox Jew,” “it’s the president’s fault,” “this group is the source of our troubles” or “if only this person wouldn’t be in my way.”

The excuses, justifications and explanations serve to deflect responsibility. Did Candace Lightner self-destruct or lash out when her 13-year-old daughter Cari was killed by a drunk driver? No. Instead, she started Mothers Against Drunk Driving (MADD), an organization that offers education to stop drunk driving. MADD has an office in every state in the United States.

These musings may provide insight into this week’s portion. It’s true that we can’t grasp why the Jewish people have suffered throughout history and that it would be predicted in advance in this week’s portion. But one thing we do understand is that God’s actions have a constructive purpose: to contribute to our growth.

“This ain’t about giving up or giving in. We weren’t born to follow. Come on and get up off your knees. When life is a bitter pill to swallow, you gotta stand up for what you believe. Believe that the sun will shine tomorrow ... ” (Bon Jovi).

Tisha B'Av

Tisha B'Av has crept into my consciousness as a favorite day on the calendar. 

People are ensconced in all kinds of causes, movements, ideals, charities, organizations, and revolutions. 

To show solidarity, they put on bracelets, necklaces, jewelry, same color tee-shirts, and brand themselves with tattoos. 

We are a part of a two thousand year solidarity with Israel, the Temple, and the Almighty. 

It has proliferated into every fabric of our peoplehood in every corner of the planet. 

On this day every type of Jew at some point sits on the floor in a show of mourning for the destruction. 

It is so gratifying to be a part of that; to suffer for a cause, to fast and deny oneself basic pleasures with the goal of accomplishment. 

It's like climbing a mountain. It hurts. But you know the top awaits. That's a journey worth every ounce of its pain. 

I sit there on the floor, recite the special prayers, listen to the Book of Lamentations and can't help it but to smile. 

There is no way that such an effort from so many people for so many years will be for nought. I am proud to be a part of it.  

In the aftermath, the satisfaction of accomplishment is acute. The fulfillment of my part of God's ultimate plan for mankind is real. It's a trophy that I hang on a special wall in my mind's eye.  

Vayaira-Posting Secrets That Stay Forever

Relative to time, in the infancy of our millennial generation, Orwellian foreshadowing seems to be as acute as ever.  When ‘big brother’ surveillance began and how comprehensively it perforated the fabric of our society is somewhat shrouded in secrecy. One thing we are becoming keenly aware of is this; privacy has been reduced to an old relic that resides only on the pedestals of our imaginations. As a smart old man sitting on a proverbial corner on some provincial street might’ve once remarked, “there’s nowhere to run and there’s nowhere to hide.” At any moment, we may be recorded, videoed, or spied upon with a vast array of mediums. 

Should we resigned to the current state-of-affairs that seem to curtail our freedom or is there an empowering message to be gleaned from this situation? 

The Universe is always speaking to us as it says, “The Heavens tell the honor of Hashem (Psalms 19:2).” Assiduous hearkening to the Universe’s message with a little extrapolation will yield a valuable lesson.

“Know what is above you; an eye that sees, an ear that hears, and all your actions are transcribed in a book (Avos 2:1)." If human intelligence can spawn forth technologies with such sophisticated capacities, certainly the Almighty Creator has contrivances at His disposal and even more. 

“On Rosh Hashanah all those that walk the face of the earth pass in front of him one by one as it says, ‘He fashioned the heart of them all and understands all their actions’ (Rosh HaShannah16a)." “This is done with Hashem’s one simple glance (Ibid 18a)." Coupled with technological implements there is an interweaving of psychological motivations that are a part of Hashem’s analysis. Unlike humans, not only does He see the data but He also understands it. 

Hashem’s analysis runs so deep that any hypocritical or contradictory nuances will surface on our final accounting. The justifications of the brothers’ inconsistencies evaporated with Yosef’s rebuke, “I am Yosef. Is my father still alive (Genesis 45:2)?" The Midrash (Bereishis Rabbah 93:10) understands that Hashem’s purview, as that of Yosef’s, must be saturated through every fabric of our actions. Therefore, it declares, “Woe is to us on the day of judgement. Woe is to us on the day of rebuke.”

Hashem is aware of every detail and nuance of our experience. This fact was established with the Plagues, as the Malbim(HaTorah Veha’Mitzva, Shemos 7:14) explains that the first nine plagues were divided into three sets. Each set was meant to prove a fact of reality. The first set proves that there exists a Deity. The second set proves that He watches and is aware of everything that occurs in the Universe. The third set proves that He has unbridled and unmatched capacity to effect anything. 

In each set the first two plagues proved one of the aforementioned facts. The third plague was meant to punish Pharaoh and the Egyptians for not acquiescing to Moshe and Aaron’s request. 

The first plague of the second set was Arov which is the mixture of wild animals that attacked the Egyptians. The miracle was two-fold. Firstly, these animals usually shy away from the populace. Secondly, when they attack, their violence is indiscriminate. Hashem sicced the animals on the Egyptians. However, they didn’t set foot into Goshen where the Jewish People lived. This proved that Hashem is specific in his protection of the Jewish People because He is aware of every situation (ibid 8:17-18).

The second plague in the second set was Dever, pestilence. A paranormal epidemic ensued where the Egyptian owned animals expired. This proved that Hashem was specific in his protection or lack thereof towards animals as well (ibid 9:4).

As privacy dissipates on the pyres of our civilization’s prying technological eyes, a message from Hashem is crystallizing in our psyches. Hashem is aware of all our deeds good and the opposite. Therefore, we will be responsible for them.

The fact that we are aware of this is empowering. It presumes that it's within our capacity to pay attention and make an accounting of myriad of our deeds.  It’s within the scope of our capacity to research, calculate, and organize what we say, do, and conduct during the span of our lives.

In a way, de-privatization in our society exposes us to more tools to be utilized for categorization of our deeds.         

Yisro-True Grit

Our ancestors found themselves on the banks of the Yom Suf with no where to go. The Egyptian army was quickly approaching with ill intent. An argument sparked amongst the people; the waters weren't splitting and no one wanted to jump in. At last Nachshon Ben Aminadov took his chances and hurled himself into the water. He was the catalyst, and the waters split. (Sotah 37a)

Hashem, as is His modus operandi (Ramban, Bereishis 22:1), delayed this miracle to give Nachshon opportunity to actualize his courage.

Perhaps Aharon saw this kernel of potential in Nachshon. Therefore, he married Elisheva, Nachshon’s sister, hoping his sons would be fashioned with congruent genes. (see Bava Basra 110a quoted in Rashi, Shemos 6:23, 'Most sons are similar to the brothers of the mother.')

No stranger to such heroism, Aharon possessed a dauntless force of character. Aharon was an admirer and seeker of peace (Avos 1). He actively pursued it. If two disgruntled folks got into an altercation without aspiration of mending he would intervene. He would approach each individual and inform them falsely that the other fellow wanted to apologize. This action would spur a meeting between them resulting in their making up. (Rav, ibid quoting Avos D'Rebbe Nosson).

Even though perpetuating falsehood for the sake of Sholom is sanctioned (see Tosfos, Bava Metzia 23b), Aharon put himself into a precarious position.  A sense of fear must've riddled his psyche. What if they find out that he was lying? What sort consequences of embarrassment would ensue? Nonetheless, he was courageous. The same trait as his brother-in-law's propelled him forward.

Maharal (Tiferes Yisrael, chapter 36) explains that the Decalogue contains two pairs of five statements that mirror each other. The first set deals with the Creator while the second deals with the created. While Hashem is the pinnacle of creation, the homosapien is at the apex of the Universe. There is nothing that's not affected by Man's actions (Nefesh HaChaim 1:4). The entire Universe is at his disposal and reach. He is the purpose of creation.

Therefore, one of the most hideous crimes that one can perpetrate against humanity is murder. To emphasize this point, 'do not kill' is positioned in the Decalogue at number six, which is the first of the statements to deal with people. To blot out the human being is the worst crime because he is the best of creation. He can overcome any obstacle, even fear. He is dauntless and courageous.

Don't be scared! The fire may seem too hot, the water too cold, the slope too steep, the mountain insurmountable, and people could make fun of us. But we have a mission to serve Hashem. Nothing stands in our way!

-for the Kollel Connection 2/17/17

Vayeitzei-What We All Want

A slogan can be very impactful because it encapsulates an entire philosophy. If it is sculpted correctly it will be embodied with a life of its own and perch on the lips of all who are open to it.

It's not by coincidence that the last two Presidents won their respective campaigns for the office with catchy and meaningful phrases. President Obama's slogan was 'change we need' and President Elect Trump's was 'make America great again'.

Why did these slogans resonate with people in such an acute fashion? Perhaps, because they instill hope in achieving idealistic aspirations. We all want to change and be great. It's in our spiritual DNA; as the pasuk states, Hashem create for me a pure heart. (Tehilim 51:12)

That's why we become so emotional and unreasonable when the topic of politics meanders into our conversations. Our outrage points to a deep-seated desire for things to be right. A person is recognizable by his anger. (Eruvin 65b)

Truth be told greatness is the path that Hashem has prepared for us. Every person is obligated to say, 'the Universe was created for me'. (Sanhedrin 37a) That is to say that even if every single person in the world would not be born except for us Creation would still be justified. (Ohr Hatzafon, Midas HaChesed #1) The first man is not unique in that the Universe was created for him. If we would be in his place the universe would be created for us just the same.

Therefore, a person is obligated to say, 'when will my actions be like Avraham, Yitzchak, and Yaakov? (Tanah D'bei Aliahu Rabbah(chapter 25). The combination of these three great people is akin to the level of the first man. That is the kind of person we are supposed to be if we are to take full advantage of what the world has to offer.

We should never give up on our endeavors to improve. Chizkiyahu said, 'I have a tradition from my family. Even if a sharp sword is on a person's neck they shouldn't stop themselves from believing in mercy.' (Brachos 10a)

This responsibility of achievement is on us and no one else. Rebbi Elazar Ben Durdaya said, 'the matter depends only on me.' (Avodah Zara 17a)

My Rebbe, Rabbi Tzvi Berkowitz, taught us that Leah was supposed to be, at best, a picture of mediocrity. She was to marry the pernicious Esav and have a family. Being one of the Foremothers and a progenitor of Hashem's people wasn't a part of her destiny. She knew this. She was determined for it to be otherwise. She cried and davened to Hashem until her eyes swelled from hot painful tears. (Rashi, Bereishis 29:17)

By force of conviction she inserted herself into the process of building Klal Yisrael and illustriousness for perpetuity.

This shows us that the gates of tears are never closed. (Bava Metzia 59a) Nothing stands in the way of our will. (See Megilla 6b)

The utopia that we dream of is in our hands. Believe it, say it, and do it. And it will be.

Pekudei-Never Give Up

Never Give Up

"These are the reckonings of the Mishkan, Mishkan of Testimony etc." (Exodus 38:21) The extraneous repetition of the word Mishkan which usually means Tabernacle or, more precisely, a dwelling place for Hashem's presence is puzzling. Rashi(ad loc) cites a homiletic interpretation of this discrepancy. Mishkan can be read as mashkon which means collateral. Hence, the textual repetition of Mishkan is to hint to the two Temples that would be built in the future and that Hashem would confiscate them as collateral for our iniquities. 

Rabbeinu Bechai(ad loc) adds that the verse encompasses more intimation of this prophecy in the numerical values of the words. The word HaMishkan including it's five letters has a numerical value of 420 which hints to the the expanse of years that the second Temple stood(Yuma 9a). The word Mishkan has a numerical value of 410 which is the amount of years that the first Temple stood. 

This cataclysm in the form of eventual decimation of both Temples was also foreshadowed way before the Tabernacle was even envisioned. Yosef cried when he hugged his brother Binyamin because he saw that both Temples would stand in his portion of inherited land and subsequently be destroyed. (Rashi, Genesis 45:14)

There are numerous examples of such predictions of commencements of future events in different contexts. A case in point is the story of the spies. After they returned from the Land and gave an unfavorable report the people cried(Numbers 14:1). That night was the 9th of Av. Hashem declared that their cries were for nought because the Land was good. Therefore, as castigation, there would be a reason to cry in the future because both Temples would be destroyed on that date. (Ta'anis 29a)

These future predictions evoke conflict with free-will which is an undisputed fact. (Brachos 33b, Megilla 25a, Nidda 16b, Rambam, Hilchos Teshuva chapter 5) Rambam himself deals with this difficulty(ibid #5). How can one predict the future if it is contingent upon the choices that we make? If our choices are one way the consequences which is the future will follow. If our choices are another way then a different set of consequences will follow. The first Temple was destroyed because of the three cardinal sins and the second Temple because of baseless hatred(Yoma 9b). The drama of this type of hatred burgeoned to its full ugliness in the story of kamtza bar kamtza( Gittin 55b). Additionally the destruction was caused by the failure to attribute proper honor to Torah study(Ran on Nedarim 81a s.v. davar zeh). The presumption of the aforementioned is that if we would not commit these inequities and there would be no hatred that the Temples wouldn't be destroyed. Then, how can their destruction be predicted in the future before the people's choices that caused that future to come about? Are their choices just a figment of their imagination and the future is really determined?

Perhaps we can suggest that the answer to this question is found in the story related in  Brachos(10a). Isaiah visited Chizkiyahu the king when he was deathly ill. Isaiah told him that he would die both here and in the World to Come. Chizkiyahu asked him, what did I do that deserves such sever reprisal? Isaiah responded, because you failed to fulfill the Divine command of procreation. Chizkiyahu explained that he purposely reneged from having children because he saw with Divine Inspiration that his offspring would be unfavorable. Isaiah rebuked him by explaining that it is not his concern about future events but, rather, Hashem's. Your obligation is to fulfill the Divine command. When Chizkiyahu understood his mistake he requested that Isaiaih give him his daughter in marriage so that they can have children. Perhaps, your merit and mine will cause the offspring to be upstanding. Isaiah retorted that the decree has already been meted out. Chizkiyahu responded that he knows now that Isaiah's prophecy has ended and that from this point on he is opining. I have a tradition from my family that even if a person has a sword on his neck that should never give up from Hashem's mercy.

The message of this story is that when a decree is set it can be changed. Chizkiyahu was supposed to die as it was predicted in Isaiah's prophecy. If he would have had children they would be bad as was predicted in his Divine Inspiration. Nevertheless, that future was contingent upon his choices. If he would choose differently he may not have children. Or, if he would have children they would be good. No prophecy is set in stone even if it's a good one unless the prophet acts it out in some way. (Ramban, Genesis 12:6)

We can illustrate this point with the game of chess. The grand master may calculate his opponent's multiple choices of moves and plan his counter moves based upon those choices. So to, predictions of the future that are found in the Torah are mere illustrations of the consequences that will ensue as results of the choices that we will make. But, if we choose differently the set of consequences will be commensurate with those choices which are not enumerated in the Torah. 

Therefore, the word Mishkan and Yosef's prophecy may communicate that in the future the Temples will be destroyed. But, that is contingent on our choices. It is true that Hashem knows the future. But, He knows many futures. Which future will we live? That depends on what future we want to live. 

Actually, this idea is explicit in the Midrash. Pharaoh seems to recant his resolve. After the seventh Plague he seems to tell Moshe that he will allow the people to go. However, 'I see evil in front of you'. (Exodus 10:10) Pharaoh saw with his magic that a star of blood which is a sign of death was going to meet the people in the desert. This was supposed to happen after the sin of the Golden Calf. Hashem would expire them as chastisement. However, this decree was changed as a result of Moshe's prayers for the people. The star of blood instead became a good tiding for them because it represents the blood of circumcision( Rashi, ad loc). 

As Chizkiyahu declared, one should never give up. We never know what the future may bring. 

Metzora-The Right Path

Having the carpet pulled out from under oneself is very disconcerting. One's feet are steadily planted on the ground. One habituates to a sense of stability. Suddenly, those sensations vanish. 

Figuratively, this may happen to us on a daily basis. When we don't judge a situation favorably performing due diligence regarding proper investigation we may concoct a fictitious occurrence in our minds. This occurrence with the surety of the fallacious facts is like the carpet under our feet. Surfacing of real facts will shatter what we thought to be true. This is like the carpet has been pulled from under our feet. 

Yes, Malcolm Gladwell writes in Blink that first impressions are usually correct. But, the Torah instructs us otherwise. "With justice you shall judge your friend." (Vayikra 19:15) Ian Pears weaves an intriguing tale in An Instance of a Fingerpost where a murder mystery is told from the perspectives of four individuals. The reader discovers the true murderer only when the last person tells his tale. There are many such stories. See Rabbi Hanoch Teller's Courtrooms of the Mind for numerous examples of entrapment in such folly.  

Not having our facts straight may have much more dire consequences. In this week's Parsha we have the metaphysically deceased Metzora. The cause of Tzoras is well known: Loshon Harah-evil speech. (Erchin 16a) But, loshon harah is a catalyst for something more hideous. It spurs the talebearer to lie and fabricate eventually leading to scoff at all serious matters which leads to assassination of every righteous character. (Mishnah Torah, Hilchos Tumas Tzoras 16:10).

In other words, engagement in wrong doing causes more wrong doing. No one is ever stagnant. The evil inclination endeavors to deprave our behavior ad infinitum. (Kiddushin 30b) Colluding in loshon harah even if it's true leads to making up the stories all together. Involvement in such activities may be so immersing that we may not even realize it until the truth hits us like a brick wall, (Mesilas Yisharim chapter 3) like a carpet being pulled out from under us.

A priori the inverse is true as well. When we curtail negativity in all its manifestations and introduce positivity into our lives good will happen. In the way the a person wants to go they will lead him. (Makkos 10b) Angels are created to help him go in the right path. (Maharsha, ad loc) One who comes to purify they help him. (Shabbos 104a) Open for me...an opening like the sharpness of a needle and I will open for you opening thru which calfs and wagons fit. (Shir Hashirim Rabba 5:2) One mitzvah causes another mitzvah. (Avos Chapter 4) The reward for a mitzvah is unfathomable because it's expanse of delight is beyond the boundaries of physicality. Therefore, Hashem only gives further opportunities to perform mitzvos to earn more of this same reward. (Michtav M'Eliahu 1:2) All physical rewards such as comforts, financial flexibilities, and health are opportunities to perform more mitzvos given that we demonstrated the wherewithal to perform them in the first place. (Mishnah Torah, Hilchos Teshuva 9) The matter is very close to you. It is in your mouth and heart to do. (Devarim 30:14) Goodness is close to us, meaning easy. All we have to do is engage our mouths and hearts in it. The rest will follow with the shower of Divine support. 

Vayeishev-Bridge to the World to Come

Torah's sobriquets of greatness and commoners are criticized and we learn lessons. Avraham shouldn't have exited Eretz Yisrael during the famine. (Ramban, B'reishis 12:10) Yaakov shouldn't have engaged Esav upon his return(B'reshis Rabbah 75:2) or played favorites among his children. (Shabbos 10b) The brothers shouldn't have contrived to rid themselves of their brother Yosef. (Yom Kippur Machzor, Mussaf) 

Aren't such mundane improprieties common to all people? Fratricide, sibling rivalry, favoring one's children, spousal strife, familial discord, and miscalculated enemy engagement, are the building blocks of historical progression and intriguing novels. How could such tales constitute a spiritual engagement which propels us to the World to Come?

Maharal(Tiferes Yisrael, 11) answers that the difference between Hashem and the rest of Creation is that He is perfect and they are not. Therefore, any secular wisdom such as math, science, or psychology is study of imperfection. Engagement in such study can only yield achievement commensurate with its own identity which, ultimately, is imperfection. In contrast Torah study is Hashem's decrees upon Creation. By definition, since Hashem is perfect, His interface with Creation is the essential expression of that perfection. Therefore, when one studies a topic of insignificance and triviality in the Torah it is transformed into the most lofty of insights elucidating Hashem's perfection. 

Torah study is really a discernment of Hashem's thoughts. Insight into Hashem's thoughts forges a connection with Him. Connection to Hashem hoists one beyond the temporal Universe of their sojourning. Thus, the Torah is the only device by which to achieve Olam Habah. It is our pathway beyond our own corporeal existence. 

In With All My Heart, With All My Soul by B.D. Da'Ehu the author writes that the Greeks worshiped humans. This worship promulgated them to oppose davening because it necessitated dependence on others. Dependence engenders weakness. This, he explains, is a fallacious argument because davening allows one to connect with something beyond oneself which makes one greater. 

With this insight we may understand Nedarim (39b) and Shabbos (88b) that the Torah's creation preceded the Universe's. The difficulty of this proclamation is striking. How can the Torah which contains stories of people's decisions that were commenced in the future exist before creation? Doesn't the Torah's existence at that point in time presuppose determinism and retard the free will of those individuals recounted in its record. Isn't that the question that the Ramban( Hilchos Teshuva 5:5) poses? Knowledges of the future is determinism of that future? 

According to Maharal this query isn't an issue. The Torah existed before the Universe in the form of Hashem's perfection but not necessarily in its current expression. At Har Sinai Hashem choose to form the Torah's lessons and teachings with the past experiences of those that lived following the Universe's creation. 

Vayeitzei-Purpose of Beauty

We are inundated with beauty, grandeur, and majesty. Social media facilitates access to breathtaking landscapes, grand vistas, majestic visions, and gorgeous people. Our eyes feast upon exquisitely appealing veneers seemingly as deep as the blue ocean. When the sun shines on these displays of pulchritude they seem to sparkle with an alluring message that says, "this is what matters".

But we know better. We saw The Beauty and Beast and read The Hunchback of Notre Dame. Idioms like 'beauty is in the eyes of the beholder' and 'don't judge a book by its cover' are intertwined in the lexicon of Western Culture. We studied the Ethics Of Our Fathers(4:27) statement, "don't look at the flask but what is in it". Also, Rabbi Yehoshua said that ugliness is the best container for wisdom. (Taanis 7a) Proverbs(31) states, "Beauty is vanity. A woman who fears heaven is praiseworthy". 

But is that really true? Don't the words of Billy Crystal, 'it's not how you feel but how you look', ring genuine in our ears? Doesn't it feel good to receive the ultimate compliment from Zsa Zsa Gabor, 'darling, you look marvelous'?

In fact the Torah places beauty on a pedestal. "And Yosef was of handsome form and handsome appearance". (Genesis 39:6) The Egyptian girls would scale the walls to look at him. (Rashi, Ibid, 49:22) Avsholom had Godly hair and Shaul a Godly neck. (Sotah 10a). All the ladies were jealous of Miriam's beauty. (ibid 12a) Rabbi Yochanan's handsomeness shone like a light (Brachos 5b) which left his student, Reish Lakish, stunned. (Bava Metzia 84a) The wicked ruler's daughter wanted to flay Rabbi Yishmael's facial skin and stuff it so that she can gaze upon his beauty at her leisure. (Yom Kippur Machzor, Mussaf) His son's and daughter's beauty were unparalleled on the entire planet. (Gitten 58a) Avraham said to Sarah, "you are a woman of beauty". (Genesis 12:11) Regarding Rivka the Torah states, "the maiden was very fair to look upon."(Ibid 24:16) Ten measures of beauty trickled down into the world with nine going to Jerusalem. (Kiddushin 49b)

This week's portion is no exception. "The eyes of Leah were soft(pretty-Targum). Rachel was beautiful of form and appearance."(Ibid 29:17) To ratchet up the accolades and veneration the Talmud( Megilla 15a) makes a list of the most beautiful women in history. Bava Basra(58a) compares the looks of Adam and Chava to a host of people. 

Preoccupation with beauty seems incongruous with the lofty spirituality promoted in the religious ideals of Judaism? How do we resolve this oddity?  

The answer is as follows. Divine commands are to provide people with a medium to propel themselves beyond the natural world; to achieve a supernatural state which is consistent with the essence of their souls. (Tiferes Yisrael, chapter 6) To that end the world which we find ourselves in is designed to be used to achieve this goal. 

All of its components are intermediaries to be used to perform God's commandments. (Path Of The Just, chapter 1) Therefore, all of the rewards, gifts, and blessings mentioned in the Torah are opportunities to achieve purpose. (Mishnah Torah, Laws of Teshuva, chapter 9)

The attribute of beauty is also a tool in our hands to be used to achieve purpose. When it is used in this fashion it is praiseworthy. One example is Jerusalem's beauty. Since it the spiritual center of the planet it needs to be an aesthetically pleasant place so that it's visitors should be able to focus and not be distracted by other elements. (Bear Mechokek, Chaya Sarah)

Leviticus-A Theme of Repentance

The purport of the present aeon YA(Young Adult) genre of literature is a struggle with self-definition. 

In Hogwarts Harry Potter's House was Gryffindor but he exuded Slytherin traits. Tris Prior belonged to the Abnegation Faction but joined Dauntless being divergent. Mia Hall struggled continuing to live in If I Stay clouded about her identity without family. The children in A Series of Unfortunate Events discovered that their unique proclivities were tools with which to navigate their lives. Artemis Fowl resolved that you don't have to be evil. Clary Fray in the Mortal Instruments Series realized that she wasn't who she thought she was. Katniss Everdeen was from District 12 in Panem in the Hunger Games. But she sparked a revolution not only in deed but in blurring of lines demarcating district members. #4 and his companions grow with disparate powers etching their identities in the Lorien Legacies Series. Jonas struggles in a futuristic society that has forged sameness in The Giver. 

These stories may be contra-distinct but they share a common theme; struggle for self-definition. This struggle is appropriate for young adults. Their physical maturation is concomitantly accompanied with spiritual, emotional, and intellectual blossoming.  

As adults we should be beyond that life-stage. We should be aware of our identities, strengths and weaknesses. However, that is not always the case. Rabbi Chaim Voloziner, Nefesh HaChaim(1:6), writes that since the first infraction was committed our malevolent inclination is internalized no longer a distinct entity exterior to our being. Rather, it's interwoven with our essence manifesting geminated qualities of our own ourselves . Therefore, occasionally we identify with our lusts, desires, selfish thoughts, hatreds, and beliefs. We declare ubiquitously, "This is who I am and can't change". 

Repentance, the process of return to G-d, is meant to extricate us from these fallacious thoughts. One pervading theme in Leviticus is repentance. The animal offerings are supposed kindle feelings of self-sacrifice as explained by the Nachmanides(Commentary Ibid 1:9). The day of inauguration of the Tabernacle was designed to procure atonement for the sin of the Golden Calf(Rashi ibid 9:2). The leprosy-like spiritual decease called Tzaras is meant to encourage us to to repent as codified by Maimonides( Mishnah Torah, Hilchos Tumas Tzaras 16:10). The Yom Kippur Temple Service coupled with repentance is meant to achieve atonement as well(Talmud,Tractate Yoma 86a).

One of the ways to embark upon the path of repentance is to study. Because when we study classic works of Jewish ethics such as The Path of the Just, The Way of God, The Gates of Repentance, The Duties of the Heart, and The Ethics of Our Fathers, we are engendered toward introspection and self analysis. This gives the opportunity to weed out the imperfections in our psyches that don't define who we are. 

This sort of change can only be accomplished with our own personal efforts. The Talmud, Tractate Avoda Zara (16a), tells us a story of a Elazar Ben Durdia who was deeply stooped in the netherworld of licentious behavior. He was inspired by a carelessly vicious comment by a harlot, no less, to repent. At first his quest to find his way was recruitment of others to help him. In the end he concluded that, "the matter depends only on me". 

Perhaps this is what Robert Frost meant in Stopping By The Woods On a Snowy Evening, "And miles to go before I sleep". Before his life concludes he has to traverse miles of self introspection and repentance to sprout his identity to fruition.  

  

Selichos Inspiration-Ahavas Torah 2013

Stream


Download

Noach-The Creation of Time

Download

Stream

Bereishis-Biblical Lifespans According to Rambam and Ramban

Stream
Download

Bereishis Shabbos-The Purpose Of Creation

Stream
Download

Bereishis-Creation of Spiritual Light

Stream
Download