The common lexicon is abundant with lofty platitudes. The tips of our tongues shower all who are willing to listen to such banalities as honesty being a lonely word and patience a virtue. It is true that Chaucer is most probably the promulgator of the latter which lends certain authenticity to the proverb. But the query places itself like an elephant in the room of our brains. Why is patience such a valuable trait?
Of course to answer this question more contexts are required. In our terse perusal of the issue we shall focus only from the perspective of God. Perhaps, as a tertiary benefit any leader will be able to glean from the ensuing insight kernels of wisdom that they can employ to be more effective in their leadership.
Rabbi Moshe Chaim Luzzatto (Path of the Just, chapter 4) asks. The Jewish conception of God necessitates the perspective that He is perfect. Therefore, his perfection does not allow Him to overlook infraction as the Talmud (Bava Kama 50) states, ‘Whoever, says that God overlooks, his live will be overlooked.” That being the case, just as it was in the olden days with human monarchs, any sin against God’s will should be met with immediate strict justice in the form of a well aimed lighting bolt that strikes the perpetration in his tracks. Why then does that not happen? Furthermore, the conception of teshuva should be an anathema? If one engages in licentious acts or kills someone how can they take it back? To employ the cliché, what’s done is done.
The answer that Rabbi Luzzatto offers to this question unveils a diamond-esk idea. In such circumstances God exercises patience to give the sinner time to ponder his ways. When the would-be Baal Teshuva considers the ramifications of his actions and the personality that he has become as a result, a stupendous transformation occurs. Deep regret sets in the psyche which yields a true desire to be someone else; someone more refined and better. That desire effects change in the personality contriving a committed servant of God.
God’s patience is a virtue. For instead of extirpating a person it allows a formation of resplendent servitude.
With this insight the Mishnah in the Ethics of Our Fathers (5:2) is clear. Ten generations separate between Adam and Noach and ten generations between Noach and Avaraham showing God’s patience that yield the righteous pillars of all mankind.
Tuesday, November 16, 2010
Friday, October 15, 2010
Noach: The Flooding of Humanity
Apocryphal imaginations of world destruction, domination and conquest gnaw at our consciousness. Doom and apocalypse strum the emotions into a kind of shocking awe that mesmerizes with fascination of what may occur next. Scaremongers masquerading as prophets of doom capitalize on the opportunity to stand on top pedestals declaring that black clouds of peril are soon upon us.
Yet fatal diseases that ravage humanity, earthquakes that destroy cities and tsunamis that wash away large populations are difficult to wrap one’s hands around. The seeming gargantuan quirks in the natural progression of life that leave catastrophic repercussions force us to throw up our hands in utter abandon of any explanation. Such experience according to the Ramban (Iyov, Introduction) is the main cause amongst our people for abdication of religion.
Only God Himself can provide the answer as the Talmud relates, ‘This matter (destruction of the first Temple) was asked of the Sages and the Prophets yet they could not explain it until the Holy One Blessed Be Himself explained it.’(Nedarim 81a)
Therefore, when we read in this week’s portion about the drowning of humanity concomitantly we scour the text for answers. Only God can provide an explanation for this anomalous deluge.
Of course when we look at the story of that generation we see that their deeds had such a profound affect on the universe that their actions spread like a cancer beyond their own confines. As a result, the ensuing flood was a matter of consequential recourse.
The Torah states, ‘And God saw the earth and behold it was corrupted for all the flesh had corrupted its way upon the earth.’(Genesis 6:12) Rashi (ad loc) explains that the reference to ‘all flesh” is also to the animal kingdom. That is to say that they too were involved in aberrant copulations. Animals of different species were mating with each other.
The Beis Halevi (ad loc) asks that this explanation poses a philosophical dilemma. It is axiomatic to Jewish belief that people have free will as the Talmud declares in Brachos (33b). The centrality of this idea is expounded upon and emphasized by all the Torah scholars especially the Rambam (Laws of Teshuva 5, 6). However, animals don’t have such capacity. They can’t build or destroy with the thrust of their volition. They act with instinct. If that is the case how can they become corrupt? They don’t choose between right and wrong.
The answer is that there are holy places in the world and irreverent places. There are venerable places such as Jerusalem and the Temple Mount. And there are disreputable places such as some cities in the shinier areas of the United States.
One with sensitivity can feel the spiritual purity of the holy sights even when they don’t come in contact with any residents. This is true in vice versa. The reason is that these areas are actually holy and the opposite. How do they become that way?
Our actions not only influence us they also affect the physical inanimate environment around us. If we act in a righteous way we uplift all those that are in the radius if our surroundings.
Therefore, the state of the generation of the flood was so depraved it caused the animal kingdom to become corrupt. Not because they have free choice but because they were soiled with the liquid of vile impunity of the depraved society around them.
Yet fatal diseases that ravage humanity, earthquakes that destroy cities and tsunamis that wash away large populations are difficult to wrap one’s hands around. The seeming gargantuan quirks in the natural progression of life that leave catastrophic repercussions force us to throw up our hands in utter abandon of any explanation. Such experience according to the Ramban (Iyov, Introduction) is the main cause amongst our people for abdication of religion.
Only God Himself can provide the answer as the Talmud relates, ‘This matter (destruction of the first Temple) was asked of the Sages and the Prophets yet they could not explain it until the Holy One Blessed Be Himself explained it.’(Nedarim 81a)
Therefore, when we read in this week’s portion about the drowning of humanity concomitantly we scour the text for answers. Only God can provide an explanation for this anomalous deluge.
Of course when we look at the story of that generation we see that their deeds had such a profound affect on the universe that their actions spread like a cancer beyond their own confines. As a result, the ensuing flood was a matter of consequential recourse.
The Torah states, ‘And God saw the earth and behold it was corrupted for all the flesh had corrupted its way upon the earth.’(Genesis 6:12) Rashi (ad loc) explains that the reference to ‘all flesh” is also to the animal kingdom. That is to say that they too were involved in aberrant copulations. Animals of different species were mating with each other.
The Beis Halevi (ad loc) asks that this explanation poses a philosophical dilemma. It is axiomatic to Jewish belief that people have free will as the Talmud declares in Brachos (33b). The centrality of this idea is expounded upon and emphasized by all the Torah scholars especially the Rambam (Laws of Teshuva 5, 6). However, animals don’t have such capacity. They can’t build or destroy with the thrust of their volition. They act with instinct. If that is the case how can they become corrupt? They don’t choose between right and wrong.
The answer is that there are holy places in the world and irreverent places. There are venerable places such as Jerusalem and the Temple Mount. And there are disreputable places such as some cities in the shinier areas of the United States.
One with sensitivity can feel the spiritual purity of the holy sights even when they don’t come in contact with any residents. This is true in vice versa. The reason is that these areas are actually holy and the opposite. How do they become that way?
Our actions not only influence us they also affect the physical inanimate environment around us. If we act in a righteous way we uplift all those that are in the radius if our surroundings.
Therefore, the state of the generation of the flood was so depraved it caused the animal kingdom to become corrupt. Not because they have free choice but because they were soiled with the liquid of vile impunity of the depraved society around them.
Sunday, August 29, 2010
Netzavim-Real Living
"See that I have placed in front of you today life and good..."(Deuteronomy 30:15)
What does it mean to live? From an incidental Halachic perspective the matter is really clear. When the appropriate confluence of the metaphysical and the universal is dismantled life ends. As the Code of Law (YD 339) articulates it is the moment the soul exits the body. A priori, the soul’s presence in the body is life.
Of course, technical mechanics for the aforementioned reality is not the exclusive prerequisite for being alive.
The Midrash (Tanchuma, V’zos Habracha) unveils the secret to being alive. “An evil person during their life time is like he is dead because he sees the sun shine and doesn’t bless…eats and drinks and doesn’t bless. However, the righteous recite a blessing on everything that they eat, drink, see and hear.” (Also see Brachos 18a) Hence, the difference between being alive and dead is the recitation of blessings.
Rabbi Meir Reiss (Ohr Lenisivasi, introduction) enlightens us to the meaning of this Midrash.
Life is awareness. When one’s senses are awake to the radiance of the shining sun, the blossoming of beautiful flowers, the scent of stirring aroma of a myriad of spices, the taste of succulent foods, the enrapturing panoramic views of the planet’s wonders, and fantastic intricacies of the inner contrivances of organisms, he is alive. On the contrary, drifting through life without attentiveness to one's surroundings is to be as lifeless as a rock. Constant recitation of blessings connected to the vicissitudes of life is emblematic of one’s life-force’s vibrancy.
For example, veterans of war remember every detail of their exploits while they might not recall their experiences a few years past. The reason for this is elementary. In midst of the battlefield every move can be the difference between life and death. They were forced to be aware of every decision. They were alive. Now in mundane existence of common life each decision is not as weighty. Their actions are not of as much import. Therefore, they don’t feel as alive.
Truthfully, the Torah is the ultimate source of awareness, of life as it states in Proverbs (3:18), “It is a tree of life.” It is taught in the Ethics of Our Fathers (6:7) and we declare it in the morning and Torah reading blessings (Siddur).
Understanding, this idea helps us to cope with the almost scandalous and dramatic declaration of Rabbi Dostai bar Yannai in the name of Rabbi Meir in the Ethics of Our Fathers(3:10). “Whoever forgets anything of his Torah learning, Scripture considers it as if he liable for the death penalty.”
Rabbi Meir’s declaration is not a matter of penalty rather of consequence. Certainly, one who forgets his Torah study is not going to be executed by a tribunal but he has severed his connection with Living God (Tiferes Yisrael, ad loc) which is life itself.
Of course, technical mechanics for the aforementioned reality is not the exclusive prerequisite for being alive.
The Midrash (Tanchuma, V’zos Habracha) unveils the secret to being alive. “An evil person during their life time is like he is dead because he sees the sun shine and doesn’t bless…eats and drinks and doesn’t bless. However, the righteous recite a blessing on everything that they eat, drink, see and hear.” (Also see Brachos 18a) Hence, the difference between being alive and dead is the recitation of blessings.
Rabbi Meir Reiss (Ohr Lenisivasi, introduction) enlightens us to the meaning of this Midrash.
Life is awareness. When one’s senses are awake to the radiance of the shining sun, the blossoming of beautiful flowers, the scent of stirring aroma of a myriad of spices, the taste of succulent foods, the enrapturing panoramic views of the planet’s wonders, and fantastic intricacies of the inner contrivances of organisms, he is alive. On the contrary, drifting through life without attentiveness to one's surroundings is to be as lifeless as a rock. Constant recitation of blessings connected to the vicissitudes of life is emblematic of one’s life-force’s vibrancy.
For example, veterans of war remember every detail of their exploits while they might not recall their experiences a few years past. The reason for this is elementary. In midst of the battlefield every move can be the difference between life and death. They were forced to be aware of every decision. They were alive. Now in mundane existence of common life each decision is not as weighty. Their actions are not of as much import. Therefore, they don’t feel as alive.
Truthfully, the Torah is the ultimate source of awareness, of life as it states in Proverbs (3:18), “It is a tree of life.” It is taught in the Ethics of Our Fathers (6:7) and we declare it in the morning and Torah reading blessings (Siddur).
Understanding, this idea helps us to cope with the almost scandalous and dramatic declaration of Rabbi Dostai bar Yannai in the name of Rabbi Meir in the Ethics of Our Fathers(3:10). “Whoever forgets anything of his Torah learning, Scripture considers it as if he liable for the death penalty.”
Rabbi Meir’s declaration is not a matter of penalty rather of consequence. Certainly, one who forgets his Torah study is not going to be executed by a tribunal but he has severed his connection with Living God (Tiferes Yisrael, ad loc) which is life itself.
Sunday, July 11, 2010
Mattos-Massai Integrity
The sculpture of pristine character is chiseled by the blade of integrity. Individuals who keep their word are a sturdy foundation upon which the edifice of any endeavor stands. In their presence we are instilled with an inner tranquillity that is the center of our ability to function. However, a breach in the dam of trust thrusts the waters of instability spiraling out of control.
One's word is sacred (im-plied in Rashi, Numbers 30:3). It is as solid as a rock. Therefore, one must adhere to it. This is a ubiquitous viewpoint among all ethicists.
The Torah takes the concept of one's word a step further. It impresses upon us that one's word actually metamorphoses into Jewish law. What one says transforms into a real obligation enforced by the law of God as is stated in this week's portion: "If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth" (Numbers 20:3).
Furthermore, one's word can change the status of objects. For example, one who vows to become a Nazirite is prohibited to drink wine and all of its derivatives (Numbers 6:3-4). That means that wine that was kosher for this person before his vow has been transformed by his word into a nonkosher substance. The very essence of this item has been reconfigured on a spiritual level to become unfit for a Nazirite.
Not only is one's word real in the physical universe, but in the spiritual one as well. The famous Kabbalist Rabbi Chaim Vital (quoted in Sha'arei Aharon ad locum) informs us that every word that we say makes an impression in the spiritual realm.
One's word is of such import that it could be the difference between life and death as it says in Proverbs 18:21 - death and life are in the power of the tongue. Since such sway is imbedded in the spoken word, it is incumbent upon us to consider what we say before the words exit our mouths. As it says in the Ethics of Our Fathers (1:9), be careful with your words.
In addition, it is important not to speak too much. As it says, "In the multitude of words sin is not lacking, but he who restrains his lips is wise" (Proverbs 10:19).
Rabbenu Yonah in his commentary (ad locum) explains that our thoughts are not always generated deliberately. Once these thoughts surface in our consciousness they have to be evaluated for their substance. Then, these thoughts can be discarded or kept accordingly. One who speaks profusely obviously states whatever comes to mind. This can cause infraction because not all that we think we should say. Therefore, one should exercise wisdom to restrain their lips until they become aware what effects their words will generate.
God weighs every word we say (Orchas Chaim Leharosh, No. 61) because those words are representative of what is inside of us (Rabbi Yerucham Levovits, ad locum).
Unfortunately, the media is inundated with delinquency in this area. Of course, there is no better story than the spectacular unraveling of the tower of trust.
Lately, there have been accusations and derisive judgments amongst the Jewish nation in the public eye. Since the spoken word wields an unpredictable power, such behavior can have drastic consequences.
We have such potential to show tolerance, understanding, unity and majestic character in the public arena. It would be so beautiful to seize that opportunity in these difficult times.
One's word is sacred (im-plied in Rashi, Numbers 30:3). It is as solid as a rock. Therefore, one must adhere to it. This is a ubiquitous viewpoint among all ethicists.
The Torah takes the concept of one's word a step further. It impresses upon us that one's word actually metamorphoses into Jewish law. What one says transforms into a real obligation enforced by the law of God as is stated in this week's portion: "If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth" (Numbers 20:3).
Furthermore, one's word can change the status of objects. For example, one who vows to become a Nazirite is prohibited to drink wine and all of its derivatives (Numbers 6:3-4). That means that wine that was kosher for this person before his vow has been transformed by his word into a nonkosher substance. The very essence of this item has been reconfigured on a spiritual level to become unfit for a Nazirite.
Not only is one's word real in the physical universe, but in the spiritual one as well. The famous Kabbalist Rabbi Chaim Vital (quoted in Sha'arei Aharon ad locum) informs us that every word that we say makes an impression in the spiritual realm.
One's word is of such import that it could be the difference between life and death as it says in Proverbs 18:21 - death and life are in the power of the tongue. Since such sway is imbedded in the spoken word, it is incumbent upon us to consider what we say before the words exit our mouths. As it says in the Ethics of Our Fathers (1:9), be careful with your words.
In addition, it is important not to speak too much. As it says, "In the multitude of words sin is not lacking, but he who restrains his lips is wise" (Proverbs 10:19).
Rabbenu Yonah in his commentary (ad locum) explains that our thoughts are not always generated deliberately. Once these thoughts surface in our consciousness they have to be evaluated for their substance. Then, these thoughts can be discarded or kept accordingly. One who speaks profusely obviously states whatever comes to mind. This can cause infraction because not all that we think we should say. Therefore, one should exercise wisdom to restrain their lips until they become aware what effects their words will generate.
God weighs every word we say (Orchas Chaim Leharosh, No. 61) because those words are representative of what is inside of us (Rabbi Yerucham Levovits, ad locum).
Unfortunately, the media is inundated with delinquency in this area. Of course, there is no better story than the spectacular unraveling of the tower of trust.
Lately, there have been accusations and derisive judgments amongst the Jewish nation in the public eye. Since the spoken word wields an unpredictable power, such behavior can have drastic consequences.
We have such potential to show tolerance, understanding, unity and majestic character in the public arena. It would be so beautiful to seize that opportunity in these difficult times.
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