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.
Sunday, July 11, 2010
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.
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