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.