Pirchei Avos (1:12)
In our collective conscience there is certain lexis which evokes positive or negative feelings before our intellect examines its essential meaning.
For example, when we hear the words genocide and murder we automatically conjure up images of horrific injustice heaved upon mankind. Anything associated with those words we view as evil and abhor. On the other hand, when we hear the words peace and harmony we are filled with a warm longing for everything to be all right.
Peace is a universal aspiration. We beseech the Almighty for it three times a day in the silent prayer established at the beginning of the Second Temple Era by Ezra’s Rabbinical Court, The Men of the Great Assembly.
Peace is our dream and hope as Henry Timrod, The Poet Laureate of the Confederacy wrote, “Not all the darkness of the land, can hide the lifted eye and hand; Nor need the clanging conflict cease, to make thee hear our cries for peace”. We are brought to tears and our hearts well with emotion at the prospect of its fruition.
This is because our souls intuit the truth that God’s blessing is peace as it says ‘the Lord will bless his people with peace (Psalms 29:11).’ (Talmud, Megilla 18a) Therefore, the ‘peace-process’ is automatically good and war is bad.
Upon further reflection this approach to any issue is tenuous. Let’s crystallize the point in our minds. One can draw an analogy. A surgeon has to commit a violent intrusion into the human body. He cuts it open during a surgical procedure. It is obvious that the loss of blood, cutting of the flesh and the experience of trauma are necessary measures in achieving the ultimate goal which is the health or survival of the patient.
The surgical process is an oddity to our emotional sensitivity. The result is an interesting quirk; we hurt in order to heal. In the words of our sages, in a different context, “Rabbi Shimon the son of Elazar said, ‘If the elders tell you to demolish and the youngsters to build, demolish and don’t build. This is because the demolishing of elders is building and the building of youngsters is demolishing.’”(Talmud, Megilla 31b)
As a matter of fact the doctors themselves possess an innate propensity toward hurting others. However, they channel this proclivity for the best, as our Sages put it, “He who is born during the hour of Mars will be a man who spills blood. Rabbi Ashi said, ‘He is destined to be a spiller of blood in some way whether he becomes a blood-letter, thief, ritual slaughterer, or one who performs circumcisions.’”(Talmud, Shabbos 147a)
If any act is to be defined as moral or otherwise it must be pursuant to the circumstances and the context of the situation in which it is performed. Therefore, peace is an impossible without delineating the methodology that one needs to employ towards its realization.
Failure to reflect upon this truth can have ominous consequences as our Sages point out in their criticism of Saul, “Rabbi Yehoshua the son of Levi said, ‘Anyone who becomes merciful when one should be cruel in the end will be cruel when they should be merciful.’”(Midrash Rabbah, Ecclesiastes 7:16) The portentous purport of this reality is the appointment of the head of the PLO, Yasser Arafat, as a Nobel Peace Laureate. He was hardly the poster child for anything to do with that concept.
Ironically, agreeing to be peaceful without correction of one’s actions does not lay the bricks on the road of peace.
In this Mishnah, Hillel teaches us how to achieve peace. One needs to seek peaceful resolution between belligerent parties. One needs to love and be generally concerned for the welfare of one’s fellow human beings. One needs to imprint one’s influence on the parties involved in such a way that they become more observant.
Therefore, declares Hillel, be a student of Aaron, the High Priest. How can we be a student of Aaron? Embody his deeds. That is the true measure of a student. (Rabbi Yonah of Gerondy, ad locum) What are his deeds? He understood that it is not enough to value and love peace as a noble ideal. One has to pursue it in action as we utter the words of King David during the Shabbos morning service “seek peace and run after it”. (Psalms 34:15) How did he pursue peace? Maimonides instructs us in his great work, the Mishnah Torah. (Hilchos Deos 5:7) Whenever he observed a dispute between two individuals, he would approach each one unbeknownst to the other and say the following. Observe your friend and see how he regrets and beats himself up because he wronged you. He told me that he wants to make amends. As a result, when they would meet each other, they would kiss and make up. (Avos DeRebbe Nosson 12:3)
This simple recipe was acutely effective because he truly loved his fellow man as Hillel affirms with his next words. The substantiation of his true love for his fellow man is that he was able to bring people closer to religious observance. Whenever, he observed that someone would not be up to par in their commitment, he would show extra affection towards that individual. That person in turn would say to themselves, if this righteous sage becomes aware of my wrongful activities he will distance himself from me. As a result, that individual would retract from their wrongful actions as the prophet Malachi (2:6) testified about Aaron, “The Torah of truth was in his mouth, and iniquity was not found in his lips; he walked with me in peace and uprightness, and he turned many away from iniquity.” (Ibid)
Aaron was very success in his endeavor to achieve peace. A testimony to this is how people reacted after his passing. An indication that a person is truly righteous is the conduct of people at the time of their death. Everyone will cry with heartfelt tears and tell of praise of the deceased. (Rashi, Shabbos 143a).
This was the case with Aaron as the Torah informs us, “And when the entire congregation saw that Aaron was dead, they mourned for Aaron thirty days, all the house of Israel.”(Numbers 20:29) This is in contradistinction to what it states about Moses, “And the people of Israel wept for Moses in the plains of Moab thirty days; and the days of weeping and mourning for Moses were ended.”(Deuteronomy 34:8) The words “the entire congregation”, in reference to Aaron, indicate the men and the women because he made peace between men and couples. However, in reference to Moses it states, “And the people” to indicate that only the men wept for him. (Rashi, ad locum)
It is an amazing insight into the difference between Moses and Aaron. Moses was a seeker of peace in the most challenging of moments like the inflammatory quarrel with Korach and his assembly as it says, “And Moses rose up and went to Dathan and Abiram; and the elders of Israel followed him.”(Numbers 16:25) “Reish Lakish said, ‘From here we learn that one should not hold steadfast to a dispute (Talmud, Sanhedrin 110a). This rule applies even if you are right and the other person is wrong. One must diffuse conflict as soon as possible. (Shemiras Halashon, Sec. 1. chapter 17)
Nevertheless, it is Aaron who becomes our teacher about how to achieve peace because of his love for people, concern for peace, and its pursuit. We all value peace but being the students of Aaron is the only way to achieve it.
Friday, August 8, 2008
Thursday, July 3, 2008
Korach: Pitfalls Of Anger
Numbers 16:1-18:32
Road rage is a major problem in the United States. It is estimated that more than 30,000 people per year die in the wake of its devastation. Phoenix is No. 6 on the list of cities with the most frequent incidences of road rage. The reason is the second word: rage.
When we allow the conflagration of anger to well up inside ourselves, we lose control as the Talmud states (Nedarim 22a): "Whoever gets angry all parts of hell rule over them."
Such behavior is not new; it is the ugly side of human nature.
One such example is in this week's parsha. Korach and his congregation challenged the sovereignty of Moshe. In the thick of things, Moshe sends for an audience with two of the culprits, Dathan and Abiram. Their response was, "Even if you would gouge out the eyes of those men, we shall not go up." (Numbers 16:14) Rabbi Yisrael Meir Kagan, the Chafetz Chaim of blessed memory, points out that it must be that they didn't even hear what they were saying. Who would want their eyes to be gouged out?
Such are the effects of wrath. He recalls a story of a man who became incensed with a sovereign in his Eastern European town. The man declared to his wife that he would reveal the scandalous behavior of the sovereign to the government. The man's wife tried to persuade him not to get involved and reminded him that this person was responsible for the absolution of their children from the army. Her husband's angry retort was, "I don't care if you, I and all our children go to jail as long as we see that man go down!"
When we lose control, we injure our relationships, our lives and forget about God. The Talmud declares (Shabbos 105b) that, one who rips clothing, breaks things or throws away money in anger should be in your eyes like an idol worshiper.
Therefore, it is not surprising that the Rambam is restrictive in his directives of how to deal with anger. He writes, "Also anger is a trait that is very bad. It is befitting that a person distance themselves until the other extreme. And one should accustom oneself not to get angry even for matters that one should get angry for ... this is the way of the righteous." (Mishnah Torah, Hilchos De'os 2:3)
Hillel the Elder was the exemplar of such behavior. The Talmud (Shabbos 30a) tells us that he would retain control even under the most trying of circumstances.
Certainly, no one wishes to be ensnared in the clutches of wrath. Situations occur and we cannot help ourselves.
Then what are some methods that can be employed to avoid anger? Many works of ethics ponder these issues.
One such work is the Orchas Tzaddikim. It offers the following solutions. Low tones dissolve anger, high tones fuel it. When one senses anger, they should force themselves not to raise their voice. Furthermore, prior mental disposition of how one will conduct themselves in any given situation is very effective. The mind, when willed into action, exudes acute control over the body. Therefore, one should decide before the situation arises not to get angry.
The keys to anger management are some of the lessons in this week's parsha.
A tertiary lesson is that God requires of us to work on ourselves to become better Jews.
It is not enough to help the Jewish people in the form of support of organizations. We must also work on ourselves.
I once heard Rabbi Yehuda Silver (father of the former rabbi of Young Israel of Phoenix) speak. He said that the question is not whether the Jewish people will survive. That is not a question. They definitely will welcome the Messianic era. The question is whether we will be a part of it.
Road rage is a major problem in the United States. It is estimated that more than 30,000 people per year die in the wake of its devastation. Phoenix is No. 6 on the list of cities with the most frequent incidences of road rage. The reason is the second word: rage.
When we allow the conflagration of anger to well up inside ourselves, we lose control as the Talmud states (Nedarim 22a): "Whoever gets angry all parts of hell rule over them."
Such behavior is not new; it is the ugly side of human nature.
One such example is in this week's parsha. Korach and his congregation challenged the sovereignty of Moshe. In the thick of things, Moshe sends for an audience with two of the culprits, Dathan and Abiram. Their response was, "Even if you would gouge out the eyes of those men, we shall not go up." (Numbers 16:14) Rabbi Yisrael Meir Kagan, the Chafetz Chaim of blessed memory, points out that it must be that they didn't even hear what they were saying. Who would want their eyes to be gouged out?
Such are the effects of wrath. He recalls a story of a man who became incensed with a sovereign in his Eastern European town. The man declared to his wife that he would reveal the scandalous behavior of the sovereign to the government. The man's wife tried to persuade him not to get involved and reminded him that this person was responsible for the absolution of their children from the army. Her husband's angry retort was, "I don't care if you, I and all our children go to jail as long as we see that man go down!"
When we lose control, we injure our relationships, our lives and forget about God. The Talmud declares (Shabbos 105b) that, one who rips clothing, breaks things or throws away money in anger should be in your eyes like an idol worshiper.
Therefore, it is not surprising that the Rambam is restrictive in his directives of how to deal with anger. He writes, "Also anger is a trait that is very bad. It is befitting that a person distance themselves until the other extreme. And one should accustom oneself not to get angry even for matters that one should get angry for ... this is the way of the righteous." (Mishnah Torah, Hilchos De'os 2:3)
Hillel the Elder was the exemplar of such behavior. The Talmud (Shabbos 30a) tells us that he would retain control even under the most trying of circumstances.
Certainly, no one wishes to be ensnared in the clutches of wrath. Situations occur and we cannot help ourselves.
Then what are some methods that can be employed to avoid anger? Many works of ethics ponder these issues.
One such work is the Orchas Tzaddikim. It offers the following solutions. Low tones dissolve anger, high tones fuel it. When one senses anger, they should force themselves not to raise their voice. Furthermore, prior mental disposition of how one will conduct themselves in any given situation is very effective. The mind, when willed into action, exudes acute control over the body. Therefore, one should decide before the situation arises not to get angry.
The keys to anger management are some of the lessons in this week's parsha.
A tertiary lesson is that God requires of us to work on ourselves to become better Jews.
It is not enough to help the Jewish people in the form of support of organizations. We must also work on ourselves.
I once heard Rabbi Yehuda Silver (father of the former rabbi of Young Israel of Phoenix) speak. He said that the question is not whether the Jewish people will survive. That is not a question. They definitely will welcome the Messianic era. The question is whether we will be a part of it.
Saturday, January 26, 2008
Netzavim-Teshuva-"Return of the Jedi
"And you will return to Hashem and listen to his voice..." (Deuteronomy 30:2)
Teshuva - “Return” of the Jedi
Certain images in life are so vivid, so poignant, that they strike a deep cord within our psyche. The inevitable effect is that we never forget them. For many, one such image is the climactic ending of the movie Return of the Jedi.
In a scene charged with emotional tension, an epic battle between the dark force and good ensues. The scene is in the Death Star throne room of the Emperor. Darth Vader, the Emperor’s right-hand man, and Luke Skywalker are enwrapped in a classic light-saber clash.
We discover that Vader is really Anakin Skywalker, Luke’s father, who gave in to evil, capitulating to his dark side. The Emperor tries his best to get Luke to give in to his anger and embrace the dark side. Luke immerges victorious, refusing to kill the incapacitated Vader and allow his vengeful passion to control him. The Emperor, in a fury of rage, moves to kill Luke.
The stage is set and in a moving change of heart, Darth Vader returns from the shadows as Luke’s caring father, drawing upon the spark of good that was still shinning within his corrupt soul. He clutches the Emperor and propels him to his doom. In a moment, the symbol of the dark side is pure white. Darth Vader, after a lifetime of evil, is suddenly Anakin Skywalker, a hero forever.
We walk away, emotionally exhausted, wondering about what we have just experienced. Why was it so stirring? Some might wonder, can one really become a hero in one moment?
The answer is that this presentation has painted an allegory of real life to which we can relate. We are complex beings comprised of many facets, levels, and layers. Nobody is purely evil or entirely good. For most of us, our own lives lack the drama of good against evil. But the truth is, on some level that is exactly what is happening.
From year to year our choices affect us more than we realize and we can drift slowly towards darkness. But regardless of how corroded our spiritual being becomes, we can always muster our latent Herculean spiritual vigor and access that which is untainted within the inner recesses of our hearts. It is never too late to choose pure good.
The translation of the word Teshuva in Hebrew is “return.” The concept of repentance in Judaism is to let go of the evil in your life and to return to the good – no drama required. The purity that materializes can be tangible – you can feel the difference.
Darth Vader was given his moment –his son’s triumph over evil pierced through his black mask and with both their lives on the line, along with the epic battle between good and evil, he had to choose. And in an ending fit for the High Holidays, Darth Vader does Teshuva. His choice inspires us because we sense the same potential within ourselves.
In the words of Maimonides(Laws of Teshuva) the famous 12th-century scholar, “free will is granted to all mankind. If one desires to turn himself to the path of good and righteous, the choice is his…Since free choice is granted to all, a person should always strive to do Teshuva…”
Certain images in life are so vivid, so poignant, that they strike a deep cord within our psyche. The inevitable effect is that we never forget them. For many, one such image is the climactic ending of the movie Return of the Jedi.
In a scene charged with emotional tension, an epic battle between the dark force and good ensues. The scene is in the Death Star throne room of the Emperor. Darth Vader, the Emperor’s right-hand man, and Luke Skywalker are enwrapped in a classic light-saber clash.
We discover that Vader is really Anakin Skywalker, Luke’s father, who gave in to evil, capitulating to his dark side. The Emperor tries his best to get Luke to give in to his anger and embrace the dark side. Luke immerges victorious, refusing to kill the incapacitated Vader and allow his vengeful passion to control him. The Emperor, in a fury of rage, moves to kill Luke.
The stage is set and in a moving change of heart, Darth Vader returns from the shadows as Luke’s caring father, drawing upon the spark of good that was still shinning within his corrupt soul. He clutches the Emperor and propels him to his doom. In a moment, the symbol of the dark side is pure white. Darth Vader, after a lifetime of evil, is suddenly Anakin Skywalker, a hero forever.
We walk away, emotionally exhausted, wondering about what we have just experienced. Why was it so stirring? Some might wonder, can one really become a hero in one moment?
The answer is that this presentation has painted an allegory of real life to which we can relate. We are complex beings comprised of many facets, levels, and layers. Nobody is purely evil or entirely good. For most of us, our own lives lack the drama of good against evil. But the truth is, on some level that is exactly what is happening.
From year to year our choices affect us more than we realize and we can drift slowly towards darkness. But regardless of how corroded our spiritual being becomes, we can always muster our latent Herculean spiritual vigor and access that which is untainted within the inner recesses of our hearts. It is never too late to choose pure good.
The translation of the word Teshuva in Hebrew is “return.” The concept of repentance in Judaism is to let go of the evil in your life and to return to the good – no drama required. The purity that materializes can be tangible – you can feel the difference.
Darth Vader was given his moment –his son’s triumph over evil pierced through his black mask and with both their lives on the line, along with the epic battle between good and evil, he had to choose. And in an ending fit for the High Holidays, Darth Vader does Teshuva. His choice inspires us because we sense the same potential within ourselves.
In the words of Maimonides(Laws of Teshuva) the famous 12th-century scholar, “free will is granted to all mankind. If one desires to turn himself to the path of good and righteous, the choice is his…Since free choice is granted to all, a person should always strive to do Teshuva…”
Wednesday, January 23, 2008
Kedoshim-Helping Others Helps Us
Helping Others Helps Us
As we look around us on God's green earth, a realization surfaces: We are fortunate to find ourselves living in the United States of America. The spirits of camaraderie and empathy are the hallmarks of what it means to be American. We rally around those who are in need in unprecedented and selfless ways.
Take for example Hurricane Katrina, the Asian tsunami or any other natural or manmade disaster that occurs around the world. The United States is at the forefront of the relief efforts. We spend billions of dollars helping others, whether financially or through volunteer efforts. Kindness and consideration are the fabric of our national character.
Just as all people possess unique qualities, the same is true for nations. This trait manifests itself in the most acute way in our American nation and, hence, permeates every individual that is its citizen. The immediate results are obvious and their essential contributions to the world are strongly felt.
Relatively speaking, the United States is young in years, having being born out of the womb of the Declaration of Independence in 1776. However, the ideals of kindness and giving have been taught to the world by the Jewish Nation for 3,317 years, since they received the directives from God on Mount Sinai. If we delve deeper into those teachings, we will get a glimpse of why these qualities are so essential to the human race.
The Torah states in Leviticus 19:18, "Love your neighbor as yourself." Nachmanides, a 12th-century Jewish scholar and philosopher, asks how it is possible for us to replicate self-love, which is rooted so deeply in the inner recesses of our subconscious, as a feeling for others. He concludes that the directive does not intend that we should engender these feelings within ourselves, but that we should perform those deeds for our neighbors that we would perform for ourselves.
Hence, the gamut of the entire strata of human relationship is succinctly and poetically related as a directive in these words. It is incumbent on every one of us, as a directive from God, to give love, compassion, sensitivity, consideration and help - whether it is psychological, financial or physical - to our fellow human beings.
Furthermore, we read in the Talmud (Shabbos 137b, Sotah 14a. see also introduction to Ahavas Chesed by Chafetz Chaim) a very fascinating passage. It states that the same way that God clothes the naked, visits the sick, comforts mourners, buries the dead and is compassionate, so too we should emulate His ways by performing the same actions. God expects us to be godly. God's giving is pure without any blemish of personal intent. The more selfless and pure we become in giving to others, the more Godly we are.
The reason for this expectation is beautifully stated by the 18th-century Kabbalist Rabbi Moshe Chaim Luzzatto in his book "The Way of God." In the spiritual realm, proximity is not measured by distance but by similarity. Therefore, the more similar we are to God, the closer we are to Him. Being Godly means being close to God. Closeness to God means emulating His ways by being kind to others.
To draw another stroke on this exquisite portrait of the Jewish idea of helping others, we encounter the famous statement of the Ethics of Our Fathers 1:2: "On three things the Universe stands; on the study of Torah, on the service of God and upon acts of loving- kindness."The spiritual foundations upon which the edifice of this glorious universe perches itself are the aforementioned things. Without them, the universe would have no sustenance, no spirit and no breath of life. It would cease to exist.
The commentaries explain that in light of the verse in Psalms 89:3, "For I said, the world will be built through kindness," the thought emerges as follows: Through spiritual channels, the divine influence that manifests itself in sustenance of the entire universe is dependent and directly influenced by the actions of people themselves. In other words, as the old adage goes, God helps those who help themselves. If we help and are kind to others then there is reciprocity from God to the universe. Hence, the building of the universe is dependent upon our loving kindness.
In summary, the Jewish view on being kind and helping others is paramount to our existence for three reasons: People need our help, helping makes us Godly, and it sustains the universe.
When we encounter an opportunity to help others in any way, including volunteering our own services for worthy organizations or causes, we should take advantage of it. It will forge us into better Jews and better Americans.
As we look around us on God's green earth, a realization surfaces: We are fortunate to find ourselves living in the United States of America. The spirits of camaraderie and empathy are the hallmarks of what it means to be American. We rally around those who are in need in unprecedented and selfless ways.
Take for example Hurricane Katrina, the Asian tsunami or any other natural or manmade disaster that occurs around the world. The United States is at the forefront of the relief efforts. We spend billions of dollars helping others, whether financially or through volunteer efforts. Kindness and consideration are the fabric of our national character.
Just as all people possess unique qualities, the same is true for nations. This trait manifests itself in the most acute way in our American nation and, hence, permeates every individual that is its citizen. The immediate results are obvious and their essential contributions to the world are strongly felt.
Relatively speaking, the United States is young in years, having being born out of the womb of the Declaration of Independence in 1776. However, the ideals of kindness and giving have been taught to the world by the Jewish Nation for 3,317 years, since they received the directives from God on Mount Sinai. If we delve deeper into those teachings, we will get a glimpse of why these qualities are so essential to the human race.
The Torah states in Leviticus 19:18, "Love your neighbor as yourself." Nachmanides, a 12th-century Jewish scholar and philosopher, asks how it is possible for us to replicate self-love, which is rooted so deeply in the inner recesses of our subconscious, as a feeling for others. He concludes that the directive does not intend that we should engender these feelings within ourselves, but that we should perform those deeds for our neighbors that we would perform for ourselves.
Hence, the gamut of the entire strata of human relationship is succinctly and poetically related as a directive in these words. It is incumbent on every one of us, as a directive from God, to give love, compassion, sensitivity, consideration and help - whether it is psychological, financial or physical - to our fellow human beings.
Furthermore, we read in the Talmud (Shabbos 137b, Sotah 14a. see also introduction to Ahavas Chesed by Chafetz Chaim) a very fascinating passage. It states that the same way that God clothes the naked, visits the sick, comforts mourners, buries the dead and is compassionate, so too we should emulate His ways by performing the same actions. God expects us to be godly. God's giving is pure without any blemish of personal intent. The more selfless and pure we become in giving to others, the more Godly we are.
The reason for this expectation is beautifully stated by the 18th-century Kabbalist Rabbi Moshe Chaim Luzzatto in his book "The Way of God." In the spiritual realm, proximity is not measured by distance but by similarity. Therefore, the more similar we are to God, the closer we are to Him. Being Godly means being close to God. Closeness to God means emulating His ways by being kind to others.
To draw another stroke on this exquisite portrait of the Jewish idea of helping others, we encounter the famous statement of the Ethics of Our Fathers 1:2: "On three things the Universe stands; on the study of Torah, on the service of God and upon acts of loving- kindness."The spiritual foundations upon which the edifice of this glorious universe perches itself are the aforementioned things. Without them, the universe would have no sustenance, no spirit and no breath of life. It would cease to exist.
The commentaries explain that in light of the verse in Psalms 89:3, "For I said, the world will be built through kindness," the thought emerges as follows: Through spiritual channels, the divine influence that manifests itself in sustenance of the entire universe is dependent and directly influenced by the actions of people themselves. In other words, as the old adage goes, God helps those who help themselves. If we help and are kind to others then there is reciprocity from God to the universe. Hence, the building of the universe is dependent upon our loving kindness.
In summary, the Jewish view on being kind and helping others is paramount to our existence for three reasons: People need our help, helping makes us Godly, and it sustains the universe.
When we encounter an opportunity to help others in any way, including volunteering our own services for worthy organizations or causes, we should take advantage of it. It will forge us into better Jews and better Americans.
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