Yaacov had anguish from his brother Eisav, his father in Law lavan, his daughter Dena, his son Yosef. The four struggles parallel the four empires that will one day dominate israel. We are told that the Greek domination parallles the story of Dena. Just as the other three struggles were outside of Israel so were the other three nations. The Dena episode and the Greek wars were fought in Israel. The other nations were toppled by foreign adversaries the Greeks were driven from Israel by the Jews. The other three issues resolved themselves. The Dena issue was resolved with violence of Shimon and Levi. If we understand this parrallel then let us take it through to its' conclusion. The Dena story is a story of the defilement of a jewish daughter and an attempt to assimilate us and the Greek domination attempted the same.
Maaseh avos siman labanim. The sruggles of our forefathers gives us the wherewith all to overcome the contemporary challenge also.
Wednesday, December 23, 2009
2nd Shabbos of Chanukah 5770
I am bouncing a ball. It hits the floor bounces above my head and lands in my out stretched palm. I repeat this over and over. What do you think are the odds that the ball will hit the floor bounce above my head and then stay there? One in a million? Zero? If those are your answers those are Greek answers. The Jewish answer is ‘the ball will do what G-d wants it to do’.
Once upon a time that would have been everyone’s answer. Then came the Greeks packing Pythagoras, Euclid and Archimedes. Not only could they tell you why something happened they could prove it. They could use their theories which became laws to make things happen. Wondrous things, helpful things. If one understands gravity they can maneuver a rocket ship to Mars and let a rover rove on it. How can we argue with that?
The Torah however teaches that every time I bounce the ball on the floor G-d makes it fly up and then G-d brings it down. He repeats that action and repeats that action with such regularity that an observer might come to think that the movement of the ball is governed by some independent rule or law. This law will continue to be believed until one time G-d decides to do something else as He did for the children of Israel at the sea. When G-d changes His predictable patters we see that there was not an independent rule but it was G-d all along. Of course some are so wedded to their beloved rule that they simply modify it to accommodate the exception.
Does G-d keep repeating his actions just to see if we will continue to believe that he is behind it all? No. G-d repeats his actions with predictable regularity so that we can perform mitzvos in our physical world. If He did not repeat his actions in such a way as to let us form laws of thermodynamics we could not bake a matza. If we had no “laws” of gravity or hydraulics how could we build a mikva? G-ds intentional predictability allows us to function in our world. Defining this predictability was not the sin of the Greeks. Even offering mankind an alternative to a G-d based understanding of life was not the worst thing that could happen. Their real crime was that their system caused man to believe that he is limited by the rules that they formulated. After the Greeks can we couldn’t do things because they were impossible. This is a tragedy because it denies the underpinning of the G-d system.
The beauty of G-d system is that the more we use his predictable “laws” to serve Him the less we become governed by those laws. As time goes on the servant of G-d sees the physical world conforming to His will rather than to the perceived “laws”. This is illustrated by a story in the Talmud (Taanis 24b). R’ Chanina ben Dosas' daughter was sad because she had put vinegar in the Shabbos lights instead of oil. He said to her “He who commanded the oil to burn will command the vinegar to burn” We are told in a Braisa that the vinegar burned until the end of Shabbos.
Today is the eight day of Chanukah . The eight day has a special name derived from the Torah reading for the last day of Chanukah it. The name is zos Chanukah / this is Chanukah. This story is the message of Chanukah . We utilize the predictability of G-ds actions to perform His will. Doing this frees us from those perceived “laws . Ultimately it is G-ds will that carries out all functions and G-ds will is never limited by “laws “ based on human observations . Zos Chanukah / This is the essence of Chanukah.
Once upon a time that would have been everyone’s answer. Then came the Greeks packing Pythagoras, Euclid and Archimedes. Not only could they tell you why something happened they could prove it. They could use their theories which became laws to make things happen. Wondrous things, helpful things. If one understands gravity they can maneuver a rocket ship to Mars and let a rover rove on it. How can we argue with that?
The Torah however teaches that every time I bounce the ball on the floor G-d makes it fly up and then G-d brings it down. He repeats that action and repeats that action with such regularity that an observer might come to think that the movement of the ball is governed by some independent rule or law. This law will continue to be believed until one time G-d decides to do something else as He did for the children of Israel at the sea. When G-d changes His predictable patters we see that there was not an independent rule but it was G-d all along. Of course some are so wedded to their beloved rule that they simply modify it to accommodate the exception.
Does G-d keep repeating his actions just to see if we will continue to believe that he is behind it all? No. G-d repeats his actions with predictable regularity so that we can perform mitzvos in our physical world. If He did not repeat his actions in such a way as to let us form laws of thermodynamics we could not bake a matza. If we had no “laws” of gravity or hydraulics how could we build a mikva? G-ds intentional predictability allows us to function in our world. Defining this predictability was not the sin of the Greeks. Even offering mankind an alternative to a G-d based understanding of life was not the worst thing that could happen. Their real crime was that their system caused man to believe that he is limited by the rules that they formulated. After the Greeks can we couldn’t do things because they were impossible. This is a tragedy because it denies the underpinning of the G-d system.
The beauty of G-d system is that the more we use his predictable “laws” to serve Him the less we become governed by those laws. As time goes on the servant of G-d sees the physical world conforming to His will rather than to the perceived “laws”. This is illustrated by a story in the Talmud (Taanis 24b). R’ Chanina ben Dosas' daughter was sad because she had put vinegar in the Shabbos lights instead of oil. He said to her “He who commanded the oil to burn will command the vinegar to burn” We are told in a Braisa that the vinegar burned until the end of Shabbos.
Today is the eight day of Chanukah . The eight day has a special name derived from the Torah reading for the last day of Chanukah it. The name is zos Chanukah / this is Chanukah. This story is the message of Chanukah . We utilize the predictability of G-ds actions to perform His will. Doing this frees us from those perceived “laws . Ultimately it is G-ds will that carries out all functions and G-ds will is never limited by “laws “ based on human observations . Zos Chanukah / This is the essence of Chanukah.
Thursday, December 3, 2009
Eulogy for my Mother in Law Chava Yenta Bas Tzvi Arye Evelyn Dickstein
ותמת דבורה מינקת רבקה ותקבר מתחת לבית אל תחת האלון ויקרא שמו אלון בכות
And Devorah the nurse of Rivka died and she was buried below bethel under the oak tree and they called its name the crying oak. (Gen. 35-8)
Who was Devorah? Obviously Devorah was an important an important woman because the Torah sees fit to discuss her passing and burial. Yet we know nothing of this women and why they cried upon her passing.
Chava Yenta bas Tzvi Arye Evelyn Dickstein was born and raised in Brooklyn, and spent her adult life in Boston and primarily in Baltimore. She arrived In Atlanta almost exactly two years ago already in declining health. How many people here really know her. In truth even those who knew her for years struggled to know her. She lived a life of great struggle. She was orphaned of her father as a young girl. Her mother raised her and her brothers’ jack and Artie and yibadlu bain chaim lchaim Gavriel sheyichye lorech yamin vshanim tovim in the Williamsburg section of Brooklyn amidst extreme poverty. On Sundays she would go to the cemetery with her mother holding a tzedakah box to collect tzedakah from the visitors to help pay for her Jewish education. The boys attended yeshivos and Chava attended the first and at the time only Bais Yaakov school for girls in America. This was unusual and even scorned in some circles. It was respected by some one of whom was the Satmar rebbe who noticing Chava and her friend davening blessed them. She would make references or quotes that often took me by surprise and told me that she knew much more than she let on. She married an orphaned holocaust survivor because her brother told her he was a talmid chochom and for 60 years they made a life together. She struggled with much adversity including five years of childlessness until Rochel was born later followed by seven more. 34 years later Rochel was stricken with a brain tumor and died leaving behind a husband and three young children. T was devastating and Rochel remained close to her always. Rochel was on her lips and in her mind especially in the past few days. She struggled to raise a large family on meager means. She did not expect a lot and was satisfied with little. Chava was uncomfortable in public but she devoted herself wholeheartedly to her home. She was of that nearly extinct breed of mothers who wait at the door when their children arrive home from school. Who put milk and cookies on the table and cook family supper every night. Being at home, never having a driver’s license did not prevent her from supporting the community. She dedicated her free time to community work by telephone. She was a one woman calling squad for an upcoming sisterhood event or school function. And she did mailings and mailings as did the whole family. She was bright and had many ideas and could offer advice but she never offered it unsolicited. In all of the years of our marriage she never ever meddled, intruded, offered opinions or made any demands. She never demanded respect but always treated me with the utmost respect and I am not sure that I reciprocated. In her most recent life here in Atlanta she developed a circle of friends who enjoyed her company and listened to the sage advice she shared borne of years of experience. Her newfound friends embraced her and while her health declined her life flourished. We will always be indebted to everyone who shared her life and made these last years so special. And all the while she watched her family bli eyin hara grow, reveled in their deeds, pored over the pictures and viewed and reviewed the videos.
Who was Devorah the nurse of Rivka? She was her maynekes wet-nurse. She gave sustenance to Rivka. She enabled Rivkah to live and if we Rivkas children knew nothing about her other than that it would be cause for us to cry. If we knew nothing more about Chava yenta bas Tzvi Arye other than that she gave live to many children, grandchildren and great grandchildren among them talmidei chachamim and anshe maaseh torah scholars and people of great deeds there would surely be cause to cry. How much more so do we cry at the loss o our dear Mommy who loved us all so much. Her name was called Chavah for she was the mother of all life. On behalf of myself and all of the children , grandchildren and great grandchildren who are here and who were unable to be here we want to ask mechila for acts of disrespect. Please be mochel forgive us and please be a maylitz yosher righteous advocate in front of the kissei hakovod holy Throne. Soon you will repeat the last sentence that you uttered Shma Yisroel… Boruch shem kvod malchuso lolam vaed.
Bila hamaves…. May Hashem swallow up death forever and may He wipe the tears off of every face.
And Devorah the nurse of Rivka died and she was buried below bethel under the oak tree and they called its name the crying oak. (Gen. 35-8)
Who was Devorah? Obviously Devorah was an important an important woman because the Torah sees fit to discuss her passing and burial. Yet we know nothing of this women and why they cried upon her passing.
Chava Yenta bas Tzvi Arye Evelyn Dickstein was born and raised in Brooklyn, and spent her adult life in Boston and primarily in Baltimore. She arrived In Atlanta almost exactly two years ago already in declining health. How many people here really know her. In truth even those who knew her for years struggled to know her. She lived a life of great struggle. She was orphaned of her father as a young girl. Her mother raised her and her brothers’ jack and Artie and yibadlu bain chaim lchaim Gavriel sheyichye lorech yamin vshanim tovim in the Williamsburg section of Brooklyn amidst extreme poverty. On Sundays she would go to the cemetery with her mother holding a tzedakah box to collect tzedakah from the visitors to help pay for her Jewish education. The boys attended yeshivos and Chava attended the first and at the time only Bais Yaakov school for girls in America. This was unusual and even scorned in some circles. It was respected by some one of whom was the Satmar rebbe who noticing Chava and her friend davening blessed them. She would make references or quotes that often took me by surprise and told me that she knew much more than she let on. She married an orphaned holocaust survivor because her brother told her he was a talmid chochom and for 60 years they made a life together. She struggled with much adversity including five years of childlessness until Rochel was born later followed by seven more. 34 years later Rochel was stricken with a brain tumor and died leaving behind a husband and three young children. T was devastating and Rochel remained close to her always. Rochel was on her lips and in her mind especially in the past few days. She struggled to raise a large family on meager means. She did not expect a lot and was satisfied with little. Chava was uncomfortable in public but she devoted herself wholeheartedly to her home. She was of that nearly extinct breed of mothers who wait at the door when their children arrive home from school. Who put milk and cookies on the table and cook family supper every night. Being at home, never having a driver’s license did not prevent her from supporting the community. She dedicated her free time to community work by telephone. She was a one woman calling squad for an upcoming sisterhood event or school function. And she did mailings and mailings as did the whole family. She was bright and had many ideas and could offer advice but she never offered it unsolicited. In all of the years of our marriage she never ever meddled, intruded, offered opinions or made any demands. She never demanded respect but always treated me with the utmost respect and I am not sure that I reciprocated. In her most recent life here in Atlanta she developed a circle of friends who enjoyed her company and listened to the sage advice she shared borne of years of experience. Her newfound friends embraced her and while her health declined her life flourished. We will always be indebted to everyone who shared her life and made these last years so special. And all the while she watched her family bli eyin hara grow, reveled in their deeds, pored over the pictures and viewed and reviewed the videos.
Who was Devorah the nurse of Rivka? She was her maynekes wet-nurse. She gave sustenance to Rivka. She enabled Rivkah to live and if we Rivkas children knew nothing about her other than that it would be cause for us to cry. If we knew nothing more about Chava yenta bas Tzvi Arye other than that she gave live to many children, grandchildren and great grandchildren among them talmidei chachamim and anshe maaseh torah scholars and people of great deeds there would surely be cause to cry. How much more so do we cry at the loss o our dear Mommy who loved us all so much. Her name was called Chavah for she was the mother of all life. On behalf of myself and all of the children , grandchildren and great grandchildren who are here and who were unable to be here we want to ask mechila for acts of disrespect. Please be mochel forgive us and please be a maylitz yosher righteous advocate in front of the kissei hakovod holy Throne. Soon you will repeat the last sentence that you uttered Shma Yisroel… Boruch shem kvod malchuso lolam vaed.
Bila hamaves…. May Hashem swallow up death forever and may He wipe the tears off of every face.
Sunday, November 29, 2009
Parshas Vayetzei
I was surprised to hear that some people gathered together to enjoy a Thanksgiving turkey either on Thursday night or Shabbos night as the Friedman family did, and neglected to give thanks. Therefore I would like to read to you the thanksgiving message that I composed.
“I do recommend and assign Thursday, the 26th day of November (next,) to be devoted by the people of these States to the service of that great and glorious Being who is the beneficent author of all the good that was, that is, or that will be; that we may then all unite in rendering unto Him our sincere and humble thanks …
“And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations, and beseech Him to pardon our national and other transgressions; … to protect and guide all sovereigns and nations … and to bless them with good governments, peace, and concord; to promote the knowledge and practice of true religion and virtue … to grant unto all mankind such a degree of temporal prosperity as He alone knows to be best. “
“The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God . . .
“No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People".
Now truthfully I must admit that I did not compose these mellifluous and eloquent words. The first two paragraphs were written by George Washington in 1777 on his way to Valley Forge when he called upon all citizens to dedicate Thursday Nov. 26th (the same date as in 2009) as a national day of thanksgiving. The last two paragraphs were penned by Abraham Lincoln when, in the middle of a great war he called for an annual day of thanksgiving in an attempt to unify and uplift a war torn nation. When viewed from a 2009 perspective it is amazing that a president could utter such words. Divine providence? National sin? An orthodox Rabbi sure but not a President.
Jewish settlement in America has paralleled the rise of this great country to prominence. This is no coincidence as we see in this week’s parsha. I bet you knew that this week's parsha explained it. This week's parsha always seems to explain everything. The parsha opens with Jacob fleeing home. The Midrash tells us that he is robbed by his great nephew Elifaz. This explains why he arrives at his uncle Lavan with no money. As the parsha plays out the poor immigrant marries raises a large family and experiences remarkable almost supernatural prosperity. This is the story of Jacob's children's exile also. We are well familiar with the pogroms and expulsions and certainly with the holocaust of the previous generation. However there was much prosperity also. Abnormal prosperity. When Jacob arrived Lavan didn't even have a son. His daughter was his shepard. How embarrassing. Now that Jacob has spent some years with Lavan we hear his sons discussing their father’s wealth. Why did Lavan experience such prosperity? Lavan tells Jacob "G-d has blessed me because of you" Why did the United States experience this prosperity so that it could provide safe haven to Jacobs children.
As we continue to read the parsha we see that Jacob cannot live with Lavan forever. The good times come to an end when Lavan turns on Jacob. I am not one to read the Torah and predict the future. It is a Torah fact however that we will return to Israel. How or when that will happen I hope soon but I don't know. In the mean time it is certainly our obligation to thank Hashem for creating this wonderful land with its most unusual dedication to liberty and religious freedom that every one in this room had been and continues to be a beneficiary of.
I want to conclude on a cautionary note. The United States of America was established on the foundation of the rights of the citizens to Life, Liberty and the Pursuit of Happiness. After many years those rights were granted to people of color and then later to both sexes. In more recent times these rights have been extended to people with all forms of moral persuasions and religions. Everyone is guaranteed the right to preach their beliefs. These principals cannot remain unlimited if the country is to service. When religions have homicidal intent and deviant groups undermine the health and well being of the citizenry they must be curtailed or the government will no longer be able to ensure the security of the citizens. In either event the options that lay ahead do not bode well for the Jewish people. If the government takes no action to restrict religious freedoms, to discriminate, to restrain the pursuit of happiness of some parties our lives will be imperiled. If the government takes steps to restrict religious freedoms our Jewish lifestyle may also be imperiled. It is a serious crossroad that will soon have to be navigated. May G-d protect us.
“I do recommend and assign Thursday, the 26th day of November (next,) to be devoted by the people of these States to the service of that great and glorious Being who is the beneficent author of all the good that was, that is, or that will be; that we may then all unite in rendering unto Him our sincere and humble thanks …
“And also that we may then unite in most humbly offering our prayers and supplications to the great Lord and Ruler of Nations, and beseech Him to pardon our national and other transgressions; … to protect and guide all sovereigns and nations … and to bless them with good governments, peace, and concord; to promote the knowledge and practice of true religion and virtue … to grant unto all mankind such a degree of temporal prosperity as He alone knows to be best. “
“The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God . . .
“No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy. It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People".
Now truthfully I must admit that I did not compose these mellifluous and eloquent words. The first two paragraphs were written by George Washington in 1777 on his way to Valley Forge when he called upon all citizens to dedicate Thursday Nov. 26th (the same date as in 2009) as a national day of thanksgiving. The last two paragraphs were penned by Abraham Lincoln when, in the middle of a great war he called for an annual day of thanksgiving in an attempt to unify and uplift a war torn nation. When viewed from a 2009 perspective it is amazing that a president could utter such words. Divine providence? National sin? An orthodox Rabbi sure but not a President.
Jewish settlement in America has paralleled the rise of this great country to prominence. This is no coincidence as we see in this week’s parsha. I bet you knew that this week's parsha explained it. This week's parsha always seems to explain everything. The parsha opens with Jacob fleeing home. The Midrash tells us that he is robbed by his great nephew Elifaz. This explains why he arrives at his uncle Lavan with no money. As the parsha plays out the poor immigrant marries raises a large family and experiences remarkable almost supernatural prosperity. This is the story of Jacob's children's exile also. We are well familiar with the pogroms and expulsions and certainly with the holocaust of the previous generation. However there was much prosperity also. Abnormal prosperity. When Jacob arrived Lavan didn't even have a son. His daughter was his shepard. How embarrassing. Now that Jacob has spent some years with Lavan we hear his sons discussing their father’s wealth. Why did Lavan experience such prosperity? Lavan tells Jacob "G-d has blessed me because of you" Why did the United States experience this prosperity so that it could provide safe haven to Jacobs children.
As we continue to read the parsha we see that Jacob cannot live with Lavan forever. The good times come to an end when Lavan turns on Jacob. I am not one to read the Torah and predict the future. It is a Torah fact however that we will return to Israel. How or when that will happen I hope soon but I don't know. In the mean time it is certainly our obligation to thank Hashem for creating this wonderful land with its most unusual dedication to liberty and religious freedom that every one in this room had been and continues to be a beneficiary of.
I want to conclude on a cautionary note. The United States of America was established on the foundation of the rights of the citizens to Life, Liberty and the Pursuit of Happiness. After many years those rights were granted to people of color and then later to both sexes. In more recent times these rights have been extended to people with all forms of moral persuasions and religions. Everyone is guaranteed the right to preach their beliefs. These principals cannot remain unlimited if the country is to service. When religions have homicidal intent and deviant groups undermine the health and well being of the citizenry they must be curtailed or the government will no longer be able to ensure the security of the citizens. In either event the options that lay ahead do not bode well for the Jewish people. If the government takes no action to restrict religious freedoms, to discriminate, to restrain the pursuit of happiness of some parties our lives will be imperiled. If the government takes steps to restrict religious freedoms our Jewish lifestyle may also be imperiled. It is a serious crossroad that will soon have to be navigated. May G-d protect us.
Saturday, November 21, 2009
Parshas Toldos
Q What are the two major questions asked about the story of Yaacov and Eisav and the blessings of Isaac?
A1. How could Isaac get it so wrong?
2. How does Jacob whose attribute is truth do something so deceitful?
A careful reading should point us in the right direction.
Q What is the highpoint of the story?
A When Jacob goes in to Isaac disguised as Eisav. We are sitting on the edge of our seats wondering if he be exposed or get away with it. Isaac says "the voice is the voice of Jacob but the hands are the hands of Eisav"
Q What is an item that shows up in the story that is not part of the theme? This is a popular question that Rabbi Dovid Fohrman likes to ask.
A Hands. Mentioned five times in the story.
Q What is the most out of place sentence in the story?
A Verse 23 where the Torah tells us "and he did not recognized him because his hands were hairy like Eisav's" This narrative verse is out of place in a story that is primarily dialogue. In addition it doesn’t tell us anything we didn't know.
Perhaps we can tie it all together as follows. Isaac saw Eisav with his faults and qualities. Eisav did not have the voice of Jacob a voice that spoke kindly (sit up please my father) or use the name of G-d (that G-d presented). On the other hand he had hands. Hands can accomplish things. Eisav is a doer not a talker. This is a very important quality in someone who it is hoped will take over the mantle of Abraham’s monotheistic campaign. Isaac decided to go with Eisav intending to bless him in the hopes that the blessings would motivate him to use his talents in the service of G-d all the while aware of his limitations. Now someone stands before him who does not seem to have any limitations. He has the best of both worlds. His voice is that of Jacob speaking of G-dly things yet he has hands that can do things like Eisav’s. That is someone that deserves a bracha. That is someone who you can pin your hopes on. That is someone whom you can give a bracha that is so all encompassing that there is nothing left to give any other child. Which makes sense? If I have a child who has it all give him all the blessing. Did Isaac think Eisav had developed a voice or had Jacob found hands? That remains a good question. Perhaps you have an idea.
A1. How could Isaac get it so wrong?
2. How does Jacob whose attribute is truth do something so deceitful?
A careful reading should point us in the right direction.
Q What is the highpoint of the story?
A When Jacob goes in to Isaac disguised as Eisav. We are sitting on the edge of our seats wondering if he be exposed or get away with it. Isaac says "the voice is the voice of Jacob but the hands are the hands of Eisav"
Q What is an item that shows up in the story that is not part of the theme? This is a popular question that Rabbi Dovid Fohrman likes to ask.
A Hands. Mentioned five times in the story.
Q What is the most out of place sentence in the story?
A Verse 23 where the Torah tells us "and he did not recognized him because his hands were hairy like Eisav's" This narrative verse is out of place in a story that is primarily dialogue. In addition it doesn’t tell us anything we didn't know.
Perhaps we can tie it all together as follows. Isaac saw Eisav with his faults and qualities. Eisav did not have the voice of Jacob a voice that spoke kindly (sit up please my father) or use the name of G-d (that G-d presented). On the other hand he had hands. Hands can accomplish things. Eisav is a doer not a talker. This is a very important quality in someone who it is hoped will take over the mantle of Abraham’s monotheistic campaign. Isaac decided to go with Eisav intending to bless him in the hopes that the blessings would motivate him to use his talents in the service of G-d all the while aware of his limitations. Now someone stands before him who does not seem to have any limitations. He has the best of both worlds. His voice is that of Jacob speaking of G-dly things yet he has hands that can do things like Eisav’s. That is someone that deserves a bracha. That is someone who you can pin your hopes on. That is someone whom you can give a bracha that is so all encompassing that there is nothing left to give any other child. Which makes sense? If I have a child who has it all give him all the blessing. Did Isaac think Eisav had developed a voice or had Jacob found hands? That remains a good question. Perhaps you have an idea.
Saturday, November 14, 2009
Parshas Chaye Sarah
Vavraham zakayn bah bayomim / And Avrohom was old he came in days. What does it mean to come in days? The Shaloh haKadosh and others quoted in Nesivos Shalom tell us that it means that Avrohom practiced chesed / loving kindness each day of his life. Furthermore a Jew must do an act of kindness each day or that day is not a day in his life.
Why is chesed so essential to make it a day? The Nesivos Shalom offer three reasons which I present out of his order.
1. Olam chesed yibaneh. The world is built on kindness. Hashem modified His planned conduct of the world with straight justice by adding mercy. Without this kindness the world would never survive. Since Hashem constantly recreates the world our continued existence is due to his constant kindness. If we wish to continue to deserve this kindness we must ourselves practice acts of kindness. This is because Hashem tzilcha. Hashem reacts to us like a shadow. What we do He returns to us. We are kind to others He is kind to us.
2. The goal in life is not Torah and mitzvos but rather devaykus clinging to Hashem. We learn Torah and practice mitzvos to bring us to Hashem. The truest way to come close to Hashem is through imitation. Since Hashem is Kind with a capital K so too we should be kind. When I practice acts of kindness I am emulating Hashem therefore becoming closer to Him. We all imitate that which we truly admire.
3. All of our mitzvah performance suffers from lack of intent or ulterior motives. When we don't concentrate on a mitzvah it degrades the mitzvah and if we have ulterior motives we may not get credit at all. Chesed loving-kindness is different. When acts of chesed are preformed even with ulterior motives it does not matter as long as the recipient receives the benefit. Each and every day we must perform at least one mitzvah pefectly. Chesed is perhaps the only mitzvah that we have a good shot at performing perfectly.
In light of this third point I would like to speak out against a phrase I hear all too commonly. That is "no good deed goes unpunished". This is usually heard when one has just done an act of chesed by dropping something off at someone’s house and then hit their car backing out of the driveway. Or we tried to do something for the shul and get an earful about why we didn't do it differently. This pernicious phrase implies that it's not really worthwhile being nice. Although we always “Ha Ha Ha” when we hear it, the statement sinks in and it has been adopted as a truism. Therefore I want to explain why these bad things do happen to people who do good deeds particularly chesed.
Once a good deed has been done the Satan is in a bad spot. He tried to prevent us from doing the deed but failed. The only way he can get rid of the deed is by getting us to regret it and thereby cancel it. So he hits us with adversity in the hopes that we will say "darn, I never should have done that mitzvah in the first place". So watch out. Be prepared. When some adversity hits just after having done a mitzvah particularly acts of chesed which are the most perfect of mitzvos, do not give in. Say ‘I know your tricks. I am on to you. I will deal with this but I am still happy I did the mitzvah. Because when the time comes I want to come with this day as well as all of the others before Hashem.
Why is chesed so essential to make it a day? The Nesivos Shalom offer three reasons which I present out of his order.
1. Olam chesed yibaneh. The world is built on kindness. Hashem modified His planned conduct of the world with straight justice by adding mercy. Without this kindness the world would never survive. Since Hashem constantly recreates the world our continued existence is due to his constant kindness. If we wish to continue to deserve this kindness we must ourselves practice acts of kindness. This is because Hashem tzilcha. Hashem reacts to us like a shadow. What we do He returns to us. We are kind to others He is kind to us.
2. The goal in life is not Torah and mitzvos but rather devaykus clinging to Hashem. We learn Torah and practice mitzvos to bring us to Hashem. The truest way to come close to Hashem is through imitation. Since Hashem is Kind with a capital K so too we should be kind. When I practice acts of kindness I am emulating Hashem therefore becoming closer to Him. We all imitate that which we truly admire.
3. All of our mitzvah performance suffers from lack of intent or ulterior motives. When we don't concentrate on a mitzvah it degrades the mitzvah and if we have ulterior motives we may not get credit at all. Chesed loving-kindness is different. When acts of chesed are preformed even with ulterior motives it does not matter as long as the recipient receives the benefit. Each and every day we must perform at least one mitzvah pefectly. Chesed is perhaps the only mitzvah that we have a good shot at performing perfectly.
In light of this third point I would like to speak out against a phrase I hear all too commonly. That is "no good deed goes unpunished". This is usually heard when one has just done an act of chesed by dropping something off at someone’s house and then hit their car backing out of the driveway. Or we tried to do something for the shul and get an earful about why we didn't do it differently. This pernicious phrase implies that it's not really worthwhile being nice. Although we always “Ha Ha Ha” when we hear it, the statement sinks in and it has been adopted as a truism. Therefore I want to explain why these bad things do happen to people who do good deeds particularly chesed.
Once a good deed has been done the Satan is in a bad spot. He tried to prevent us from doing the deed but failed. The only way he can get rid of the deed is by getting us to regret it and thereby cancel it. So he hits us with adversity in the hopes that we will say "darn, I never should have done that mitzvah in the first place". So watch out. Be prepared. When some adversity hits just after having done a mitzvah particularly acts of chesed which are the most perfect of mitzvos, do not give in. Say ‘I know your tricks. I am on to you. I will deal with this but I am still happy I did the mitzvah. Because when the time comes I want to come with this day as well as all of the others before Hashem.
Friday, October 30, 2009
Parshas Lech Lecha
Achar hadvarim haeleh( Gen. 15-1)
Question: After Avram had gone to war and recovered his captured nephew Lot, Hashem came to Avram and told him not to worry he would become a great nation. Avram accepted this good news and Hashem considered it an act of tzedakah. Why is it an act of tzedakah to accept Hashems blessing.? Rashi explains it was tzedakah because he didn’t ask Hashem for a sign to prove it. Two verses later Hashem promises Avram the land of Israel and Avram demands proof.
Question: Hashem takes Avrom outside and shows him the stars (Gen. 15-5). As they are doing the covenant between the parts Seven verses later in the covenant of the Parts it says the sun was about to set. How do you see the stars in the afternoon..
Let’s do some number crunching and see what we can come up with.
The earliest Sodom could have been founded was 1996 after the dispersion of the Tower of Babel. Before that there were no settlements other than the one that built the tower.
The year of the dispersion was 1996 after creation which was the year of the death of Peleg. We are told in Gen. 10-25 that the world was dispersed in Pelegs lifetime. Tos. Tractate Shabbos 10b proves that it happened in the year of Pelegs death.
Based of the chronologies of the length of life of the biblical figures found in Genesis 11 we can establish Avram as being 48 at that time of the dispersion.
We know that Sodom was subservient to Kedarlaomer for 12 years and then they rebelled. (Avram is now 60)
For 13 years they enjoyed independence before Kedarlaomer came and crushed the rebellion. This brought Avrohom into the war to save Lot and free Sodom. (Avrohom is now 73)
Let’s refer back to the beginning of the parsha. Avrohom left Charan at age 75. Somethings wrong here.
Seder Olam an ancient biblical chronology offers the following solution to our dilemma. At the covenant between the Parts Avram was 70 years old. When Hashem made a promise to him he asked for a sign. Three years later after having been delivered from war Hashem made a further promise to Avram and he didn’t ask for proof. This Hashem considered an act of tzedakah compared to his earlier reaction. All of his work in Canaan having been finished Avram packed his bags and returned to Charan. There he settled with his father. Two years later when Avram was 75 Hashem called to Avram “Lech Lecha” and he began his journey to assume his destiny in Israel.
Why is the parsha so out of order? Rabbi Yochanan Zweig, Rosh Yeshiva in Miami offers the following insight.
The Avos have the ability to orchestrate the course of Jewish history. Therefore, the events of Avraham’s life must be viewed on two planes: those events which affect him individually, and those in which he functions as the head of the corporate entity of Klal Yisroel. The Torah reflects a sequence of events as they affect the entity of Klal Yisroel, not necessarily as they unfold in Avraham’s private life. Avraham’s going down to Egypt because of the famine foreshadows Bnei Yisroel going down to Egypt because of a famine. Pharaoh attempts to take Sarah from Avraham, much the same way as the Egyptians attempt to kill all of the male Jewish children so that they could take the females for themselves.8 Avraham leaves Mitzrayim with great wealth, ensuring that his descendants would do the same. When entering Eretz Yisroel, a dispute with Lot ensues. Similarly, when attempting to enter Eretz Yisroel, Bnei Yisroel are confronted by Amman and Moa, descendants of Lot.9 Bnei Yisroel conquer the east side of the Jordan, and in the days of Kenosha, the west side of the Jordan, foreshadowed by Avraham defeating the four kings.
Rashi offers a detailed description of how the Covenant of the Pieces made irrevocable the gift of Eretz Yisroel to Bnei Yisroel and ensured their survival from the times of the Davidic Dynasty, followed by the four monarchies which will dominate Bnei Yisroel in exile, and culminating with the coming of Moshiach.10
Parshas Lech Lecha reflects the entire gamut of Jewish history, beginning with the descent to Egypt and concluding with the coming of Moshiach. It is this chronology that the parsha follows, with Avraham functioning as a Patriarch impacting upon his descendants rather than the sequence of his own private life.
Question: After Avram had gone to war and recovered his captured nephew Lot, Hashem came to Avram and told him not to worry he would become a great nation. Avram accepted this good news and Hashem considered it an act of tzedakah. Why is it an act of tzedakah to accept Hashems blessing.? Rashi explains it was tzedakah because he didn’t ask Hashem for a sign to prove it. Two verses later Hashem promises Avram the land of Israel and Avram demands proof.
Question: Hashem takes Avrom outside and shows him the stars (Gen. 15-5). As they are doing the covenant between the parts Seven verses later in the covenant of the Parts it says the sun was about to set. How do you see the stars in the afternoon..
Let’s do some number crunching and see what we can come up with.
The earliest Sodom could have been founded was 1996 after the dispersion of the Tower of Babel. Before that there were no settlements other than the one that built the tower.
The year of the dispersion was 1996 after creation which was the year of the death of Peleg. We are told in Gen. 10-25 that the world was dispersed in Pelegs lifetime. Tos. Tractate Shabbos 10b proves that it happened in the year of Pelegs death.
Based of the chronologies of the length of life of the biblical figures found in Genesis 11 we can establish Avram as being 48 at that time of the dispersion.
We know that Sodom was subservient to Kedarlaomer for 12 years and then they rebelled. (Avram is now 60)
For 13 years they enjoyed independence before Kedarlaomer came and crushed the rebellion. This brought Avrohom into the war to save Lot and free Sodom. (Avrohom is now 73)
Let’s refer back to the beginning of the parsha. Avrohom left Charan at age 75. Somethings wrong here.
Seder Olam an ancient biblical chronology offers the following solution to our dilemma. At the covenant between the Parts Avram was 70 years old. When Hashem made a promise to him he asked for a sign. Three years later after having been delivered from war Hashem made a further promise to Avram and he didn’t ask for proof. This Hashem considered an act of tzedakah compared to his earlier reaction. All of his work in Canaan having been finished Avram packed his bags and returned to Charan. There he settled with his father. Two years later when Avram was 75 Hashem called to Avram “Lech Lecha” and he began his journey to assume his destiny in Israel.
Why is the parsha so out of order? Rabbi Yochanan Zweig, Rosh Yeshiva in Miami offers the following insight.
The Avos have the ability to orchestrate the course of Jewish history. Therefore, the events of Avraham’s life must be viewed on two planes: those events which affect him individually, and those in which he functions as the head of the corporate entity of Klal Yisroel. The Torah reflects a sequence of events as they affect the entity of Klal Yisroel, not necessarily as they unfold in Avraham’s private life. Avraham’s going down to Egypt because of the famine foreshadows Bnei Yisroel going down to Egypt because of a famine. Pharaoh attempts to take Sarah from Avraham, much the same way as the Egyptians attempt to kill all of the male Jewish children so that they could take the females for themselves.8 Avraham leaves Mitzrayim with great wealth, ensuring that his descendants would do the same. When entering Eretz Yisroel, a dispute with Lot ensues. Similarly, when attempting to enter Eretz Yisroel, Bnei Yisroel are confronted by Amman and Moa, descendants of Lot.9 Bnei Yisroel conquer the east side of the Jordan, and in the days of Kenosha, the west side of the Jordan, foreshadowed by Avraham defeating the four kings.
Rashi offers a detailed description of how the Covenant of the Pieces made irrevocable the gift of Eretz Yisroel to Bnei Yisroel and ensured their survival from the times of the Davidic Dynasty, followed by the four monarchies which will dominate Bnei Yisroel in exile, and culminating with the coming of Moshiach.10
Parshas Lech Lecha reflects the entire gamut of Jewish history, beginning with the descent to Egypt and concluding with the coming of Moshiach. It is this chronology that the parsha follows, with Avraham functioning as a Patriarch impacting upon his descendants rather than the sequence of his own private life.
Friday, October 23, 2009
There are only two animals on the ark mentioned by name. They are the raven and the dove. The Midrash also talks about the actions of the lion, the monkey and the dog. Of all of them only one actually has a speaking part. That is the raven. I would like to take a look at what saith the raven and understand him and perhaps gain some insight into Midrash aggadah in general.
Chapter 8 verse 7 says and he sent out the raven and it went going and coming until the water dried from on the face of the earth. Rashi comments that the raven didn’t keep leaving the ark and coming back but rather he circled around the ark not wanting to leave. Why didn’t he want to leave? Rashi quotes a passage in the Talmud that tells us the raven accused Noach of sending him away so that Noach could take Mrs. Raven for himself. Noach responded “rasha / wicked one. On the Ark I am not even allowed to have relations with my own wife certainly not with an animal.
Now that is quite a Midrash. Let’s first break it down technically and then try to understand it didactically.
Rashi reads the verse. The verse says the raven was yatzo vshov which would normally mean going and coming. Rashi asks himself. Why would the raven be going and coming? If he went and came back why would he go again? So Rashi offers another translation for the words yatzo vashov. He says it must mean the raven was circling the ark. Why would he have been circling the ark? Without any straightforward explanation Rashi quotes a Midrash. You might ask ‘What about the possibility that the raven was circling because it couldn’t find anywhere to go’? That is certainly the straightforward explanation of the verse. However then the Torah should have said it returned to the ark. Why circling. Our sages tell us the Torah wants to teach an additional message. That message is contained in the story of the ravens’ suspicion of Noach.
Now let’s try to understand this raven and why Noach called him a rasha, wicked. Let’s say you are driving down the road and you see me struggling with a flat tire. You pull over to help. You get the tire changed. Instead of thanking you I say “well you certainly showed me up”. Where does a comment like that come from? Why didn’t I assume you just stopped out of the goodness of your heart? The answer can only be because if I had stopped for you it would have been to show you up not to do a kindness. The Sifri a Midrash on the book of Deuteronomy says (1-28) what is in your heart is on your friend and what is in his is on you. The raven could have only leveled such an accusation if it was something he himself would have done. This should come as no surprise to us because we are familiar with a Midrash that tells us that although Hashem forbade all creatures from engaging in relations on the ark the Raven broke the rules. Now we know what kind of a creature this was and now we know why he would have such outlandish suspicion of Noach. To the raven it actually made sense.
Of course this is only true when we presume to know what is going on. What if I know for sure what is going on? Am I also projecting? The answer is many times yes. With out hard and fast evidence when I make an assumption about someone or surmise something I could be telling myself more about myself than I am telling myself about the other person. So perhaps we should all take a lesson from the raven and when we have an opportunity to view someone in a negative light lets all say “nevermore”.
Chapter 8 verse 7 says and he sent out the raven and it went going and coming until the water dried from on the face of the earth. Rashi comments that the raven didn’t keep leaving the ark and coming back but rather he circled around the ark not wanting to leave. Why didn’t he want to leave? Rashi quotes a passage in the Talmud that tells us the raven accused Noach of sending him away so that Noach could take Mrs. Raven for himself. Noach responded “rasha / wicked one. On the Ark I am not even allowed to have relations with my own wife certainly not with an animal.
Now that is quite a Midrash. Let’s first break it down technically and then try to understand it didactically.
Rashi reads the verse. The verse says the raven was yatzo vshov which would normally mean going and coming. Rashi asks himself. Why would the raven be going and coming? If he went and came back why would he go again? So Rashi offers another translation for the words yatzo vashov. He says it must mean the raven was circling the ark. Why would he have been circling the ark? Without any straightforward explanation Rashi quotes a Midrash. You might ask ‘What about the possibility that the raven was circling because it couldn’t find anywhere to go’? That is certainly the straightforward explanation of the verse. However then the Torah should have said it returned to the ark. Why circling. Our sages tell us the Torah wants to teach an additional message. That message is contained in the story of the ravens’ suspicion of Noach.
Now let’s try to understand this raven and why Noach called him a rasha, wicked. Let’s say you are driving down the road and you see me struggling with a flat tire. You pull over to help. You get the tire changed. Instead of thanking you I say “well you certainly showed me up”. Where does a comment like that come from? Why didn’t I assume you just stopped out of the goodness of your heart? The answer can only be because if I had stopped for you it would have been to show you up not to do a kindness. The Sifri a Midrash on the book of Deuteronomy says (1-28) what is in your heart is on your friend and what is in his is on you. The raven could have only leveled such an accusation if it was something he himself would have done. This should come as no surprise to us because we are familiar with a Midrash that tells us that although Hashem forbade all creatures from engaging in relations on the ark the Raven broke the rules. Now we know what kind of a creature this was and now we know why he would have such outlandish suspicion of Noach. To the raven it actually made sense.
Of course this is only true when we presume to know what is going on. What if I know for sure what is going on? Am I also projecting? The answer is many times yes. With out hard and fast evidence when I make an assumption about someone or surmise something I could be telling myself more about myself than I am telling myself about the other person. So perhaps we should all take a lesson from the raven and when we have an opportunity to view someone in a negative light lets all say “nevermore”.
Friday, October 16, 2009
Parshas Braishis
When the Chofetz Chaim was an old man he struggled to go to shul on cold winter mornings. When he woke up his yetzer hara would say "it's cold out there stay bed until it warms up a little". "no said the Chofetz Chaim I have to go to shul" "You are an old man no one expects you to get up this early it won't look bad if you don't show up." said the yetzer hara. It was a difficult argument. So the Chofetz Chaim hit upon an idea. He loved coffee. He told the maid that as soon as she awoke she was to immediately put a pot of coffee on the stove. When the Chofetz Chaim was laying in bed fighting with his yetzer hara he would say know it's cold and I'm not expected in shul but if I get up now I can have a cup of coffee.
Earlier this week I saw the following thought from someone in Jerusalem who calls himself Kol Brisk.
In this week’s parasha, we are introduced to the arch-enemy of mankind, the snake a.k.a. the yetzer harah or the evil inclination. Let us try to understand his methods and damage that he caused. The Mai Hashiloach connects the Hebrew word for snake, nachash to the word menachsh, a sorcerer. Just as a sorcerer whips up all kind of deceptions, so did the snake. You see, before Adam ate from the tree of knowledge he innately desired to do only the straightforward Will of Hashem, without any calculations. The snake was jealous of the sublime status of man, and of the benefits that went along with this. He tricked Chava, and through her, Adam into thinking that eating from the tree was truly the better path to take in service of Hashem.
Once the act was done the whole situation of mankind was altered. Adam could not longer allow himself to be guided by his desires because now he had desires of his own. After eating from the tree, things that are evil and run counter to the will of Hashem, could seem desirable and good. Things that are destructive and unhealthy could be seen as constructive and healthy. The intrinsically repulsive could seem attractive and desirable. Also, now, the sublime and wonderful could be warped to seem unattractive and undesirable.
The negative power of the imagination was set loose.
When we try to do a mitzvah the Yetzer Harah, who sees that he will get nowhere trying to incite us to sin out rightly, has another tactic. He will attempt to get us to do what seems to us a “mitzvah” - what we have ourselves convinced is a mitzvah, when in reality, it is something else, not sublime, not constructive, not good – not the authentic will of Hashem. It is some kind of act construed of all sorts of ulterior motives lurking in the recesses of our subconscious, dressed up as a mitzvah.
Is there any way that we can check ourselves, in order to know the difference between a real genuine Mitzvah and a “mitzvah” that is really something else in disguise??
The Vilna Gaon, in his commentary on The Book of Ruth, gives us a way to check ourselves:
Naomi tried to dissuade Ruth from following her to Israel. At a certain point she stopped:
And she [Naomi] saw that she [Ruth] was exerting herself to go with her, and she [Naomi] stopped trying to dissuade her.
Ruth was younger than Naomi. She easily and effortlessly could have overtaken the pace of her elderly companion Naomi. The fact that she had to exert herself to continue on the journey to Israel was the best sign that her motivation for becoming a Jew was altruistic and pure. At that point, Naomi stopped trying to dissuade Ruth, and became silent.
So it is, explains the Vilna gaon, whenever we take upon ourselves to do a mitzvah. If we find ourselves automatically running to do the deed, our heartbeat increased, our feet automatically jumping to go, the words jumping out of our mouth, the adrenaline level up, we should stop and check ourselves. What are our motivations? If the above symptoms are present, something might be off target. For the person's physical body was created from earth and only becomes excited by the prospect of earthly and physical benefit and pleasure.
If, however, the person sets out to do something and finds that he has to exert himself and has to make an effort, this is a good, sure sign that his motivation is pure. The physical opposition of his body is simply a sign that the Yetzer Harah is trying to intercept, for the person has decided to do something good, for the right reasons..
This holds true in all realms, in all relationships, in all the ways that we seek to do and accomplish. All meaningful things come with exertion and effort.
We have begun the fall winter half of the year. This time period is traditionally a very productive on for the Jewish people. This is the time of year that we start taking classes, find study partners undertake new projects and try to fulfill Rosh Hashanah resolutions. As the year progresses we often become disheartened. Why is it that as much as I value Torah study a grade B movie with a little nudity makes my heart pump but going to class is a perpetual struggle? How come we are always late going to shul but everyone is on time for the Falcons game? To be sure I am not suggesting that we don't try to minimize the earthly distractions and I am not adverse to practical suggestions to make the Torah more attractive to the eye. We try to make the classes interesting. We each try to live close to the shul and the kosher food to avoid the "it's too far" yetzer hara. We try to use earthly enticements to ease the path to Torah. We try to keep the shul clean, warm and inviting. We have a fresh stock of Glen Livet at the Kiddush thanks to Joey Hotz and we try to have scrumptious sponsored Kiddush like it is today in honor of Oriahs Bat Mitzva. We offer treats in the youth program. And we try to honor and acknowledge people. However when it is all said and done everyone, every time will have to exert themselves to come to participate to learn and to grow.
Since the time of the snake that is the way it must be for anything that has value.
So as we begin our pursuit of all of our lofty and noble goals let us bear in mind that it is never easy. And let us also remember to put a pot of coffee on the stove.
Earlier this week I saw the following thought from someone in Jerusalem who calls himself Kol Brisk.
In this week’s parasha, we are introduced to the arch-enemy of mankind, the snake a.k.a. the yetzer harah or the evil inclination. Let us try to understand his methods and damage that he caused. The Mai Hashiloach connects the Hebrew word for snake, nachash to the word menachsh, a sorcerer. Just as a sorcerer whips up all kind of deceptions, so did the snake. You see, before Adam ate from the tree of knowledge he innately desired to do only the straightforward Will of Hashem, without any calculations. The snake was jealous of the sublime status of man, and of the benefits that went along with this. He tricked Chava, and through her, Adam into thinking that eating from the tree was truly the better path to take in service of Hashem.
Once the act was done the whole situation of mankind was altered. Adam could not longer allow himself to be guided by his desires because now he had desires of his own. After eating from the tree, things that are evil and run counter to the will of Hashem, could seem desirable and good. Things that are destructive and unhealthy could be seen as constructive and healthy. The intrinsically repulsive could seem attractive and desirable. Also, now, the sublime and wonderful could be warped to seem unattractive and undesirable.
The negative power of the imagination was set loose.
When we try to do a mitzvah the Yetzer Harah, who sees that he will get nowhere trying to incite us to sin out rightly, has another tactic. He will attempt to get us to do what seems to us a “mitzvah” - what we have ourselves convinced is a mitzvah, when in reality, it is something else, not sublime, not constructive, not good – not the authentic will of Hashem. It is some kind of act construed of all sorts of ulterior motives lurking in the recesses of our subconscious, dressed up as a mitzvah.
Is there any way that we can check ourselves, in order to know the difference between a real genuine Mitzvah and a “mitzvah” that is really something else in disguise??
The Vilna Gaon, in his commentary on The Book of Ruth, gives us a way to check ourselves:
Naomi tried to dissuade Ruth from following her to Israel. At a certain point she stopped:
And she [Naomi] saw that she [Ruth] was exerting herself to go with her, and she [Naomi] stopped trying to dissuade her.
Ruth was younger than Naomi. She easily and effortlessly could have overtaken the pace of her elderly companion Naomi. The fact that she had to exert herself to continue on the journey to Israel was the best sign that her motivation for becoming a Jew was altruistic and pure. At that point, Naomi stopped trying to dissuade Ruth, and became silent.
So it is, explains the Vilna gaon, whenever we take upon ourselves to do a mitzvah. If we find ourselves automatically running to do the deed, our heartbeat increased, our feet automatically jumping to go, the words jumping out of our mouth, the adrenaline level up, we should stop and check ourselves. What are our motivations? If the above symptoms are present, something might be off target. For the person's physical body was created from earth and only becomes excited by the prospect of earthly and physical benefit and pleasure.
If, however, the person sets out to do something and finds that he has to exert himself and has to make an effort, this is a good, sure sign that his motivation is pure. The physical opposition of his body is simply a sign that the Yetzer Harah is trying to intercept, for the person has decided to do something good, for the right reasons..
This holds true in all realms, in all relationships, in all the ways that we seek to do and accomplish. All meaningful things come with exertion and effort.
We have begun the fall winter half of the year. This time period is traditionally a very productive on for the Jewish people. This is the time of year that we start taking classes, find study partners undertake new projects and try to fulfill Rosh Hashanah resolutions. As the year progresses we often become disheartened. Why is it that as much as I value Torah study a grade B movie with a little nudity makes my heart pump but going to class is a perpetual struggle? How come we are always late going to shul but everyone is on time for the Falcons game? To be sure I am not suggesting that we don't try to minimize the earthly distractions and I am not adverse to practical suggestions to make the Torah more attractive to the eye. We try to make the classes interesting. We each try to live close to the shul and the kosher food to avoid the "it's too far" yetzer hara. We try to use earthly enticements to ease the path to Torah. We try to keep the shul clean, warm and inviting. We have a fresh stock of Glen Livet at the Kiddush thanks to Joey Hotz and we try to have scrumptious sponsored Kiddush like it is today in honor of Oriahs Bat Mitzva. We offer treats in the youth program. And we try to honor and acknowledge people. However when it is all said and done everyone, every time will have to exert themselves to come to participate to learn and to grow.
Since the time of the snake that is the way it must be for anything that has value.
So as we begin our pursuit of all of our lofty and noble goals let us bear in mind that it is never easy. And let us also remember to put a pot of coffee on the stove.
Friday, October 9, 2009
Shmini Atzeres 5770
A fascinating day this Shmini Atzeres. No mitzvos . No Lulav, no Succah (although outside Israel we sit in a succah but without reciting a bracha). No Matza, no Shofar, no Menorah and no Megillah. Just a day of prayer and feasting and most importantly being together. The Midrash tells us that after 7 weeks of closeness starting with the month of Elul the last three weeks of intense interaction with Hashem beginning with Rosh Hashanah it's time to go home. In ancient Israel it was time to pack our bags and leave Jerusalem and head back to Tiberius or Babylon. Figuratively it is time for us to resume a schedule that focuses on the mundane 6 day work week which is not superseded by concerns of teshuva repentance or buying a big enough brisket. It is sad because it has been a wonderful visit being so close to Hashem for these past weeks. It is sad for Hashem also. So sad that He cannot let go. So He says "our separation is difficult. Spend just one more day with me" And what will we do on that day? We will be together, that’s all. Hence Shmini Atzseres.
The idea of a day of closeness without Mitzvos is really very tantalizing. Normally we would think that only through the performance of a mitzvah can we be close to Hashem. Whether it is Torah study or helping the sick, we, as physical beings have to be doing something we are instructed to do to experience closeness. When I am together with my wife we are close. When I am writing her a letter from far away we are close. When I am putting in a new light bulb in her closet I am close because I am doing an act of service. But enjoying my lunch, how does that make me close?
In order understand this we have to understand the concepts of chomer -matter and tzurah - form. These ideas are discussed at length in the works of the Maharal of Prague 16th cent. and Rabbi Chaim of Volozhin 18th cent. Chomer is the material of existence. It is what was created in the Beginning. G-d then gave the matter form in the ensuing six days. Why did Hashem create matter altogether? The answer is : To be used by man (whose body is a product of that matter) to bring out the Godliness in all matter. All matter is Godly being a direct result of G-ds directive that it should be. How do I use it? Sometime G-d explicitly instructs us. On the first of Tishrei the ram’s horn is to be blown. On the 15th of that month the palm frond is to be waved. I take matter - chomer a lifeless palm frond and give it tzurah for as a tool of Godly service.
More often however I take the chomer of life my automobile, my pen, my shovel and give them tzurah by using them to develop the world and sustain myself and my loved ones so that we may serve Hashem. Of course Chomer resists Tzurah as does all matter which prefers to remain inert and not stand up against the forces of gravity. Sometimes we find we prefer to go with the chomer flow and be comfortable. It is truly a challenge but a challenge that Hashem felt was worthwhile because without chomer we have nothing to give tzurah to.
Shmini Atzeres is the model for this type of activity. No particular mitzvah just celebrating the day thereby experiencing closeness. When someone is exercising, working, shopping and their intention is to make a better life for their spouse and family they are close to their loved ones at that time.
The shul is a similar type activity. In the shul we can do many mitzvos wherein we are directed to take chomer and give it tzurah. The Torah, the tallis, the shofar, the minyan. But the shul goes way beyond that. We give tzurah to a cup of wine by reciting Kiddush over it but Sharon Fleitman gives tzurah to chomer in Costco by shopping for Kiddush. Amanda B and Kris S. and a rotating corps of volunteers give tzurah to cakes and cookies by setting them out tastefully so that we can make brachos over them and fulfill the mitzvah of Kiddush at a meal. And Carla H. solicits sponsorships of that most chomer of chomers, money to pay for the Kiddush. Randy Shaw, Lester Czuper, Steve H. Gershon R. do the same every shabbos afternoon for shalosh seudos. And Terry T. donates the rolls.
Even dust is chomer. How would you give that tzurah? Laura Drukman comes in every week to tidy up the shul and dust the ark. She brings her boys along also to teach them the art of giving tzurah to chomer.
Susan Krohn knows how to give tzurah to cloth. She sewed the shabbos table cloths for the dome tables and tomorrow we will see the names of children in our congregation embroidered on the large Kol hanearim talis.
Computers are a chomer that can take on a myriad of tzuros. Steve Ellenoff, Julia Patterson and Gary Lips make sure that the tzurah is the one that the office needs to function and keep the shul operating. And speaking of the office Carollete R., Lora S. ,Elizibeth S., Marina Vainer , Raise Pinchasov Bernice P., Linda M., Linda A., Dianne B., Renee H., Yael N., Wendy Sh. fold flyers, stuff envelopes, answer phones, and enable Cory to do her job.
It is a mitzvah to pray. If you are going to do it you need a siddur. Sometimes the chomer of the siddur loses its tzurah and pages fall out. Arnold Coleman repairs our sidurim and chumashim.
Jeff Taratoot Karen Chen and Rabbi Michoel Friedman are marketers and graphic artists. They take chomer colors and lines and gives them tzuros that have meaning. When David Weissmann called for a new branding for the shul they made it happen.
There is a young fellow who works at Ga. Perimeter College named Natan Starkman. He doesn’t live here but he davens here weekday mornings before going to work. Every day he takes time to fold the taleisim so that they look nice and the mitzvah is respectable.
Vegetation is a bunch of chomer. Look around the shul grounds and appreciate the beautiful tzurah. Aaron V. Michael R. and their families make it happen.
What about youth committee, chesed committee, chevra kadish and our entire board who use so many of their talents to give Cong. Ariel a tzurah.
What is the tzurah, What is our form? The name Ariel means lion of G-d because the Temple in Jerusalem as viewed from above has the form of a crouching lion. All of these people and some many more who do things large and small make this small shul a lion of G-d. That is the way it began. Then we became deluded by the chomer and let it take its own form thinking we could hire someone to do it whatever the it is. Then Hashem woke us up. He said I like the shape that Scott Italiaander and Michael Yashik Danny Frank and Andy Grant Nechemian and Yondi K give to the succah.
All of you in so many ways that is the beauty of the Ariel. That is why we celebrate shmini Atzeres to be together for just one more day doing what ? Being together.
Gut Yom tov
The idea of a day of closeness without Mitzvos is really very tantalizing. Normally we would think that only through the performance of a mitzvah can we be close to Hashem. Whether it is Torah study or helping the sick, we, as physical beings have to be doing something we are instructed to do to experience closeness. When I am together with my wife we are close. When I am writing her a letter from far away we are close. When I am putting in a new light bulb in her closet I am close because I am doing an act of service. But enjoying my lunch, how does that make me close?
In order understand this we have to understand the concepts of chomer -matter and tzurah - form. These ideas are discussed at length in the works of the Maharal of Prague 16th cent. and Rabbi Chaim of Volozhin 18th cent. Chomer is the material of existence. It is what was created in the Beginning. G-d then gave the matter form in the ensuing six days. Why did Hashem create matter altogether? The answer is : To be used by man (whose body is a product of that matter) to bring out the Godliness in all matter. All matter is Godly being a direct result of G-ds directive that it should be. How do I use it? Sometime G-d explicitly instructs us. On the first of Tishrei the ram’s horn is to be blown. On the 15th of that month the palm frond is to be waved. I take matter - chomer a lifeless palm frond and give it tzurah for as a tool of Godly service.
More often however I take the chomer of life my automobile, my pen, my shovel and give them tzurah by using them to develop the world and sustain myself and my loved ones so that we may serve Hashem. Of course Chomer resists Tzurah as does all matter which prefers to remain inert and not stand up against the forces of gravity. Sometimes we find we prefer to go with the chomer flow and be comfortable. It is truly a challenge but a challenge that Hashem felt was worthwhile because without chomer we have nothing to give tzurah to.
Shmini Atzeres is the model for this type of activity. No particular mitzvah just celebrating the day thereby experiencing closeness. When someone is exercising, working, shopping and their intention is to make a better life for their spouse and family they are close to their loved ones at that time.
The shul is a similar type activity. In the shul we can do many mitzvos wherein we are directed to take chomer and give it tzurah. The Torah, the tallis, the shofar, the minyan. But the shul goes way beyond that. We give tzurah to a cup of wine by reciting Kiddush over it but Sharon Fleitman gives tzurah to chomer in Costco by shopping for Kiddush. Amanda B and Kris S. and a rotating corps of volunteers give tzurah to cakes and cookies by setting them out tastefully so that we can make brachos over them and fulfill the mitzvah of Kiddush at a meal. And Carla H. solicits sponsorships of that most chomer of chomers, money to pay for the Kiddush. Randy Shaw, Lester Czuper, Steve H. Gershon R. do the same every shabbos afternoon for shalosh seudos. And Terry T. donates the rolls.
Even dust is chomer. How would you give that tzurah? Laura Drukman comes in every week to tidy up the shul and dust the ark. She brings her boys along also to teach them the art of giving tzurah to chomer.
Susan Krohn knows how to give tzurah to cloth. She sewed the shabbos table cloths for the dome tables and tomorrow we will see the names of children in our congregation embroidered on the large Kol hanearim talis.
Computers are a chomer that can take on a myriad of tzuros. Steve Ellenoff, Julia Patterson and Gary Lips make sure that the tzurah is the one that the office needs to function and keep the shul operating. And speaking of the office Carollete R., Lora S. ,Elizibeth S., Marina Vainer , Raise Pinchasov Bernice P., Linda M., Linda A., Dianne B., Renee H., Yael N., Wendy Sh. fold flyers, stuff envelopes, answer phones, and enable Cory to do her job.
It is a mitzvah to pray. If you are going to do it you need a siddur. Sometimes the chomer of the siddur loses its tzurah and pages fall out. Arnold Coleman repairs our sidurim and chumashim.
Jeff Taratoot Karen Chen and Rabbi Michoel Friedman are marketers and graphic artists. They take chomer colors and lines and gives them tzuros that have meaning. When David Weissmann called for a new branding for the shul they made it happen.
There is a young fellow who works at Ga. Perimeter College named Natan Starkman. He doesn’t live here but he davens here weekday mornings before going to work. Every day he takes time to fold the taleisim so that they look nice and the mitzvah is respectable.
Vegetation is a bunch of chomer. Look around the shul grounds and appreciate the beautiful tzurah. Aaron V. Michael R. and their families make it happen.
What about youth committee, chesed committee, chevra kadish and our entire board who use so many of their talents to give Cong. Ariel a tzurah.
What is the tzurah, What is our form? The name Ariel means lion of G-d because the Temple in Jerusalem as viewed from above has the form of a crouching lion. All of these people and some many more who do things large and small make this small shul a lion of G-d. That is the way it began. Then we became deluded by the chomer and let it take its own form thinking we could hire someone to do it whatever the it is. Then Hashem woke us up. He said I like the shape that Scott Italiaander and Michael Yashik Danny Frank and Andy Grant Nechemian and Yondi K give to the succah.
All of you in so many ways that is the beauty of the Ariel. That is why we celebrate shmini Atzeres to be together for just one more day doing what ? Being together.
Gut Yom tov
Friday, September 25, 2009
Parshas Haazinu
Zechor ymos olam, Remeber the days of old. Parshas Haazinu tell us to look back and reflect. For many Baalei teshuva there is much value in reflecting upon their personal journeys as they prepare to move forward into Yom Kippur and beyond. Moshe Rabbeinu however was advising us to look at Jewish history which this parsha is an overview of. Many baalei teshuva are new to the jewish scene and don't appreciate the scope of jewish history. Many Jews in general assume that the way things are is the way they have always been. This could not be farther from the truth.
We are well aware of the tragedy of the 20th century holocaust at the hands of the enemies of Hashem the Nazis and the Communists may there names be erased. We are also most aware and concerned with the fate of our friends and family who have or are disappearing to assimilation. What I believe we don't appreciate enough is that we are simultaneously part of one of the greatest Torah renaisances in history.
The rebirthn of Torah after the second world war and the establishment of an observant community despite the ravages of two centuries of enlightenment assimilationist pressures is nothing short of a miracle and everyone hearing these words is a direcrt benificiary of that miracle. The story is large and has many twists and turn. A huge cast of characters and followed different routes in different lacales. This morning I would like to share with you one stream that i belive has a direct imact on the current state of this congregation.
It is the story of Rabbi Eli Meir Bloch and Rabbi Mordechai (Mottel ) Katz and thier establishment of the Telshe yeshiva. I am not an alumni of that yeshiva and I don't believe anyone here is but I do think the yeshiva directly impacted our lives.
We are well aware of the tragedy of the 20th century holocaust at the hands of the enemies of Hashem the Nazis and the Communists may there names be erased. We are also most aware and concerned with the fate of our friends and family who have or are disappearing to assimilation. What I believe we don't appreciate enough is that we are simultaneously part of one of the greatest Torah renaisances in history.
The rebirthn of Torah after the second world war and the establishment of an observant community despite the ravages of two centuries of enlightenment assimilationist pressures is nothing short of a miracle and everyone hearing these words is a direcrt benificiary of that miracle. The story is large and has many twists and turn. A huge cast of characters and followed different routes in different lacales. This morning I would like to share with you one stream that i belive has a direct imact on the current state of this congregation.
It is the story of Rabbi Eli Meir Bloch and Rabbi Mordechai (Mottel ) Katz and thier establishment of the Telshe yeshiva. I am not an alumni of that yeshiva and I don't believe anyone here is but I do think the yeshiva directly impacted our lives.
Monday, September 21, 2009
Rosh Hashanah 5770 Day 2
At this point in our service everyone settles back to be educated, entertained and mostly to be inspired. I am going to try and fulfill that tall order by introducing you to three people. One was an olympic bicycler. The other a prostitute and the third is part of a kollel in Jerusalem. Without any background their stories are moving entertaining. With some educational background their stories are truly inspirational. Shall we begin?
Today is the birthday of the world. As we know it is not really the birthday of the world it is the birthday of man. We all know what birthdays are like from the time delivery begins. In tractate Niddah we are shown a talmudic sonogram of the events leading up to birth. There sits our baby, chin touching knees arms folded, feet up against its backside. But in this sonogram there is an unusual detail. There is a light shining above the babies head. With this light the baby is being taught Torah and with this light the baby is able to see from one end of the world to another. This description is strikingly similar to the description of Adam on the day he was created. Adam we are told was was blessed with a special light which he could use to see from one end of the world to the other. Adam was created on Rosh Hashanah. But I digress. On this day our baby is being taught Torah by an angel as has been that case for the past nine months, but today is different. Today the angel reaches out and strikes the child on the upper lip. As it is struck the child gains the capacity to speak, which is the capacity to share knowledge but the child simultaneously forgets all of the knowledge it acquired during the past nine months, which by the way is all of knowledge. Then the angel forces the baby to take an oath. Be a tzaddik /righteous one don't be a rasha /wicked person. Moments later, Mazel tov! Everybody is happy except the baby who is crying which is no surprise considering what he just forgot.
So baby is born in to a nice jewish home, wears a "Daddy's little matza ball" bib to the seder. Goes to Jewish schools. Bar / Bat Mitzva goes off to college or yeshiva or both. Becomes a Doctor, this is before national health care or a bureacrat after national health care, or rabbi or personal trainer. Lives his or her life and now lying on its deathbed surrounded by family and friends breathes it's last. The soul hovers above it's now lifeless body watching everyone cry and is very confused. Where am I? What is happening? it wonders. The soul hangs around the body not knowing where else to go until the body is intered in the earth and covered up. What do I do now wonders the soul. Just then the soul is approached by three figures who wisk it away to a very different place. When they arrive at their destination one of the beings reveals his angelic face to the soul and says
"Tell me all of the mitzvos you preformed".
The soul begins to list them. "I gave tzedaka and I honored my parents and I wore tefilin etc. etc. "
The soul is scraping for any mitzva it can think of because it is clear that this is important. Finally the soul can think of no more mitzvos.
"Thank you that will be all" says the angel.
Now the second angel speaks up . "Please list for me all of your sins". This is an excruciating experience where the soul is obliged in its own words to accept responsibility for every single misdeed. The soul of course has selective memory. What about that weekend in Ft. Fauderdale. Oh! that was a mitzva. My mother always wanted me to have lot's of friends.
When this process is finished the 3rd angel speaks up "what did you do with your Torah?" The soul looks into the face of the 3rd angel and is shocked. It is none other than the one who tapped him of the lip and made him take an oath to be a tzaddik.
There are many questions we could pose about this gemara perhaps the most pressing of them is c'mon what are you talking about. I have seen sonograms and there were no shining lights and the baby had a cleft in his lip long before it's birthday. So let's deal with that one first.
Talumd stories as opposed to Torah stories do not have to be taken literally and often should not be taken literally. When the Torah tells us that Bilaams donkey spoke it means just that and nothing less. Probably a lot more. The Talmuds description of a 'light shining on the baby' is a truth on some level although not necessarily a physical level that we could perceive. In this particular case we are being taught great insights into the nature of man and his world both the world that we see and the spiritual world that we occupy which we don't necessarily see.
Now let's ask some specific questions about this gemara.
1. Whats with the oath 'be a tzaddik don't be a rasha'? Ever since Mt. Sinai every Jewish soul is obligated to observe the Torah. If I observe I am a tzaddik, if not I am a rasha. Why an extra oath.
2. We could ask the same question of the back end. What's with the third angel? One takes down the good deeds and the other the bad deeds what is the meaning of the third question what did you do with the Torah? Is it not obvious from their deeds what they did with the Torah?
3. One last question before we begin to tie things together. Rosh Hashanah is the day of judgement. Why is there no repentence on the day of judgement? Would it not make sense to repent our crimes before we are judged on them. Yet vidui, the confessional is a major feature of Yom Kippur but not a word of teshuva on Rosh Hashanah. This last question is a major question raised by all classic scholars. You have probably even heard an answer or two on the topic. My approach may or may not be consistent with what you have learned but I believe it carries a power mesage anyway.
Based on teachings of Rabbi Shimshon Pincus zicrono livracha may his memory be a blessing and yibudalu bain chaim lchaim Rabbi Akiva Tatz I believe that all of this is teaching us the exact nature of Rosh Hashanah and the tremendous ability we have to accomplish great things on this very day.
While Yom Kippur asks the question what did you do? Rosh hashanah asks who are you?
We generally define ourselves Jewishly by our obsevance. Very observant, very pious. Not so observant, not so pious. Observance also defines what type of jew we are. Chassdic, yeshvish, modern, sefardi and all of the other labels that enable us to deal with ourselves and others without really getting to know anybody.
As we sit here on Rosh Hashanah our actions of the past year weigh heavily on our hearts. This is understandable. Our actions have a great impact on us.
However on Rosh Hashanah my obsevance are not me. I am who I decide I am and that decision is not a function of observance. I could be scrupulously observant and yet a rasha wicked. I could be non observant and be a tzaddik. It all depends on how I view myself vis a vis G-d on this very day when I am like Adam . Rosh Hashanah is not as a continuation it is a new start. Is he my King? Am I his servant? If the answer is yes then I am a tzaddik. No, then I am chas vshalom, a rasha. Sadly most of us never decide who we are. Many people including many "relegious" people use their actions to define themselves. I am a dentist, a baseball fan, a supporter of Israel, a chassid. I don't rely on that kosher symbol I eat at her home but not hers. None of those things are who we really are. Those are descriptions of what we do. Who I really am is who I have decided I am vis a vis my creator. How many people have actually declared 'I am a servant of Hahsem". How many of us are afraid to make that declaration because of what we fear it entails. So let me introduce you to Rachav.
Rachav lived in the city of Jericho before the Israelites conquored the land. She was a prostitute. Not just a simple prostitute but the most sought after woman in the world. Kings and powerful men from all around the world sought her services. The Talmud describes how men could be driven to distraction when fantisizing about her. Then business stopped. The Israelites were poised to enter the country and nobody had any interest in Rachav. This unexpected down turn in the economy gave Rachav some time to think. I know what i do but who am I? she asked herself. Two men came to her door. They were Israelite spies looking for cover. She offerd to hide them. One of them, Pinchus, said I don't need to be hidden. I have the power of the divine spirit and I can make myself invisable. Rachav was so moved by this that she asked them to bring her close to Hashem. You might ask what is so impressive she knew she was going to be killed so she decided to join the winning side? First of all she didn't know for sure that the Israelites would win but second of all even when we recognize a truth what do we do about it. She lived a life that was dedicated to the physical. Her livelihood and prestige revolved around her mastery of earthly delights. But when she saw that spiritual greatness could transcend the the physical she attached herself to that. When jericho was brought down Rachav was spared and converted to Judaism. Joshua was so impressed with her that he married her. They had one daughter whose decendents include 8 prophets and propheteses. Rachavs story inspired Joshua to compose a song which we sing untill this very day. The song is Alaynu. It talks about a time when the entire world follows Rachav's example and recognizes the sovreigity of Hashem. It is a central payer in the High Holyday mussaf service.
Let me be perfectly clear. We may declare ourselves to be servants of Hashem even if our deeds don't match up. Look at this shul. You are a member of Ariel an Orthodox synagogue. Therefore you are orthodox.
"But I don't practice Orthodox as a matter of fact I drove here on Rosh Hashanah". Driving on Rosh Hashanah is not who you are it is what you did.
"But I don't keep kosher" Oh you mean you are a servant of G-d but you were deficient in your service. We will deal with that next week. We call that Yom Kippur. Yom Kippur is the day to deal with actions. Rosh Hashanah is a day to make statements. Create identity. Coming here for High Holydays is a statement. Joining this shul is an identity. By order of the Divine court we are obligated to keep a copy of our membership list on file in Heaven. I know it's scary to dedicate our life to G-d but thats what the angel made us swear we would do. Be righteous don't be wicked. Not 'do mitzvos don't do avairos'. Be be. Make a declaration. If I ask you if you are ethical you would probably answer yes. If I pointed out that you misreported your income or didn't try to return a lost object you would still say "I am ethical however I acted unethically". That's the way we come in to this world. Thats the way Adam was put in to this world on Rosh Hashanah. Every year on Rosh Hashanah we celebrate Adams creation and revel in the fact that just like Adam we can redifine ourselves once again.
That is what the 3rd angel wants to know when it is all over. Each one of us will take up our actions with G-d in ten days on Yom Kippur a day designated with dealing with our actions. Today is a day designated with defining ourselves. So I ask WHO ARE YOU? The answer is whoever you want to be right now as I speak these words. If you want to be a servant of G-d Rosh Hashanah is the day of declaration. We can create a new reality in ourselves.
The reason we are affraid is because we don't realize the power of our identity. Enter Sam Zeitlin. Champion bicycler in the late 60's. Ever since he first rode a bike Sam Zeitlin knew bicycling was his destiny. He started competing in his teens and won a number of races. In college he was accepted to the American National Team. There he found great satidfaction and bitter disappointment. Heis satisfaction came from his growth in the support but his disappointment came from the severe anti semitism that he experienced from teamates. When the person he was vying for the lead spot on the team tried run him off the road with his car he realized that he had to leave the team. At loose ends he decided to go to Israel. When he reached israel he approached the israeli bicycling team and offerd to join the team and help train them for the olympics. Everyone was pretty excited about the possibility of israel fielding a competitive bicyvling team so Sam began training with the team. After months in israel Sam visited the Western Wall. There he struck up a conversation with a couple of yeshiva bochurim from Chicago who introduced him to a friend of theirs who kept an open home in jerusalem.. Sam started to attend shabbos meals and experience Judaism. Some time went by and Sam was encouraged to join a Rabbi named Noach Weinberg who was opening a yeshiva for young men of limited background. Sam became one ofthe first five students of what would later become Aish hatorah. Sam studied at Aish and continued to train. Then thIsraeli olympic authority announced the date for the qualifing event for the bicycling team. They were scheduled for shabbos. Sam protested but to no avail. They wouldn't change the event even though he was essential to the team. Sam discussed the situation with rabbi weinberg. Rabbi weinberg asked him Sam who are you. Sam responded I am a shomer shabbos jew. Nothing more was said. Sams declaration of identity enabled him to make his decison. If we don't declare them we have to decide over and over and over. Shabbos or Cousin Janies Bat Mitzva, kosher or the family dinner or the business meeting. But if we have declared we know what the answer will be. Bicycling is what I do shabbos is who I am. Due to Sams absence the team fell apart and the next year israel did not send a bicycling team to the Munich olympics.
Some people don't make dramatic decisions they just live their lives according to their identity. In the Jerusalem neighborhood of Ramat Eshkol the Sofer family brought their fifth child into the world. When the baby was two weeks old a neighbor came over to take the kids out of the house and give Mrs. Sofer a little break. She took them to the nearby park. In the center of this park is a hill and at the top of the hill a manhole which is covered. Inside the manhole is a gas main. There was a leak in the gas main and workers opened the manhole to fix it. At some point the workers left and did not secure the manhole. The four year old Racheli Sofer wandered off and to the babysitters horror fell into the manhole . The babysitter started screaming. R' Menashe Chalifa, father of six, member of a Jerusalem kollel was walking by. When he heard the screams he ran over and realized what had happened. He immediately dove into the manhole grabbed the little girl and began to haul her out. As Menashe ascended the ladder he was overcome by the fumes and passed out. By now more help had arrived. Rescue workers extracted both of them from the manhole. Racheli could not be revived. Menashe lies in hadassah Hospital in a coma. After getting up from shiva the Sofers went to the hospital to visit Menashe Chalifa. They met his wife who was sitting at his side. They emotionally expressed their gratitude for what Menash had done. His wife said if he would have the opportunity he would do it again. That's just who he is. Who am I? who are you? What would our loved ones say? Have we made a declaration?
As we recite the words of Alaynu let us remember that these words were inspired by Rachav and her conviction to declare her identity. Let us open our mouths and declare who we really are like Sam Zeitlim did. And as we pray for a refuah shlaymah for Menasheh Chaim ben Shulamit Simcha let us be inspired to declare our identity so that our family and friends could also say he would do it again thats who he is.
Today is the birthday of the world. As we know it is not really the birthday of the world it is the birthday of man. We all know what birthdays are like from the time delivery begins. In tractate Niddah we are shown a talmudic sonogram of the events leading up to birth. There sits our baby, chin touching knees arms folded, feet up against its backside. But in this sonogram there is an unusual detail. There is a light shining above the babies head. With this light the baby is being taught Torah and with this light the baby is able to see from one end of the world to another. This description is strikingly similar to the description of Adam on the day he was created. Adam we are told was was blessed with a special light which he could use to see from one end of the world to the other. Adam was created on Rosh Hashanah. But I digress. On this day our baby is being taught Torah by an angel as has been that case for the past nine months, but today is different. Today the angel reaches out and strikes the child on the upper lip. As it is struck the child gains the capacity to speak, which is the capacity to share knowledge but the child simultaneously forgets all of the knowledge it acquired during the past nine months, which by the way is all of knowledge. Then the angel forces the baby to take an oath. Be a tzaddik /righteous one don't be a rasha /wicked person. Moments later, Mazel tov! Everybody is happy except the baby who is crying which is no surprise considering what he just forgot.
So baby is born in to a nice jewish home, wears a "Daddy's little matza ball" bib to the seder. Goes to Jewish schools. Bar / Bat Mitzva goes off to college or yeshiva or both. Becomes a Doctor, this is before national health care or a bureacrat after national health care, or rabbi or personal trainer. Lives his or her life and now lying on its deathbed surrounded by family and friends breathes it's last. The soul hovers above it's now lifeless body watching everyone cry and is very confused. Where am I? What is happening? it wonders. The soul hangs around the body not knowing where else to go until the body is intered in the earth and covered up. What do I do now wonders the soul. Just then the soul is approached by three figures who wisk it away to a very different place. When they arrive at their destination one of the beings reveals his angelic face to the soul and says
"Tell me all of the mitzvos you preformed".
The soul begins to list them. "I gave tzedaka and I honored my parents and I wore tefilin etc. etc. "
The soul is scraping for any mitzva it can think of because it is clear that this is important. Finally the soul can think of no more mitzvos.
"Thank you that will be all" says the angel.
Now the second angel speaks up . "Please list for me all of your sins". This is an excruciating experience where the soul is obliged in its own words to accept responsibility for every single misdeed. The soul of course has selective memory. What about that weekend in Ft. Fauderdale. Oh! that was a mitzva. My mother always wanted me to have lot's of friends.
When this process is finished the 3rd angel speaks up "what did you do with your Torah?" The soul looks into the face of the 3rd angel and is shocked. It is none other than the one who tapped him of the lip and made him take an oath to be a tzaddik.
There are many questions we could pose about this gemara perhaps the most pressing of them is c'mon what are you talking about. I have seen sonograms and there were no shining lights and the baby had a cleft in his lip long before it's birthday. So let's deal with that one first.
Talumd stories as opposed to Torah stories do not have to be taken literally and often should not be taken literally. When the Torah tells us that Bilaams donkey spoke it means just that and nothing less. Probably a lot more. The Talmuds description of a 'light shining on the baby' is a truth on some level although not necessarily a physical level that we could perceive. In this particular case we are being taught great insights into the nature of man and his world both the world that we see and the spiritual world that we occupy which we don't necessarily see.
Now let's ask some specific questions about this gemara.
1. Whats with the oath 'be a tzaddik don't be a rasha'? Ever since Mt. Sinai every Jewish soul is obligated to observe the Torah. If I observe I am a tzaddik, if not I am a rasha. Why an extra oath.
2. We could ask the same question of the back end. What's with the third angel? One takes down the good deeds and the other the bad deeds what is the meaning of the third question what did you do with the Torah? Is it not obvious from their deeds what they did with the Torah?
3. One last question before we begin to tie things together. Rosh Hashanah is the day of judgement. Why is there no repentence on the day of judgement? Would it not make sense to repent our crimes before we are judged on them. Yet vidui, the confessional is a major feature of Yom Kippur but not a word of teshuva on Rosh Hashanah. This last question is a major question raised by all classic scholars. You have probably even heard an answer or two on the topic. My approach may or may not be consistent with what you have learned but I believe it carries a power mesage anyway.
Based on teachings of Rabbi Shimshon Pincus zicrono livracha may his memory be a blessing and yibudalu bain chaim lchaim Rabbi Akiva Tatz I believe that all of this is teaching us the exact nature of Rosh Hashanah and the tremendous ability we have to accomplish great things on this very day.
While Yom Kippur asks the question what did you do? Rosh hashanah asks who are you?
We generally define ourselves Jewishly by our obsevance. Very observant, very pious. Not so observant, not so pious. Observance also defines what type of jew we are. Chassdic, yeshvish, modern, sefardi and all of the other labels that enable us to deal with ourselves and others without really getting to know anybody.
As we sit here on Rosh Hashanah our actions of the past year weigh heavily on our hearts. This is understandable. Our actions have a great impact on us.
However on Rosh Hashanah my obsevance are not me. I am who I decide I am and that decision is not a function of observance. I could be scrupulously observant and yet a rasha wicked. I could be non observant and be a tzaddik. It all depends on how I view myself vis a vis G-d on this very day when I am like Adam . Rosh Hashanah is not as a continuation it is a new start. Is he my King? Am I his servant? If the answer is yes then I am a tzaddik. No, then I am chas vshalom, a rasha. Sadly most of us never decide who we are. Many people including many "relegious" people use their actions to define themselves. I am a dentist, a baseball fan, a supporter of Israel, a chassid. I don't rely on that kosher symbol I eat at her home but not hers. None of those things are who we really are. Those are descriptions of what we do. Who I really am is who I have decided I am vis a vis my creator. How many people have actually declared 'I am a servant of Hahsem". How many of us are afraid to make that declaration because of what we fear it entails. So let me introduce you to Rachav.
Rachav lived in the city of Jericho before the Israelites conquored the land. She was a prostitute. Not just a simple prostitute but the most sought after woman in the world. Kings and powerful men from all around the world sought her services. The Talmud describes how men could be driven to distraction when fantisizing about her. Then business stopped. The Israelites were poised to enter the country and nobody had any interest in Rachav. This unexpected down turn in the economy gave Rachav some time to think. I know what i do but who am I? she asked herself. Two men came to her door. They were Israelite spies looking for cover. She offerd to hide them. One of them, Pinchus, said I don't need to be hidden. I have the power of the divine spirit and I can make myself invisable. Rachav was so moved by this that she asked them to bring her close to Hashem. You might ask what is so impressive she knew she was going to be killed so she decided to join the winning side? First of all she didn't know for sure that the Israelites would win but second of all even when we recognize a truth what do we do about it. She lived a life that was dedicated to the physical. Her livelihood and prestige revolved around her mastery of earthly delights. But when she saw that spiritual greatness could transcend the the physical she attached herself to that. When jericho was brought down Rachav was spared and converted to Judaism. Joshua was so impressed with her that he married her. They had one daughter whose decendents include 8 prophets and propheteses. Rachavs story inspired Joshua to compose a song which we sing untill this very day. The song is Alaynu. It talks about a time when the entire world follows Rachav's example and recognizes the sovreigity of Hashem. It is a central payer in the High Holyday mussaf service.
Let me be perfectly clear. We may declare ourselves to be servants of Hashem even if our deeds don't match up. Look at this shul. You are a member of Ariel an Orthodox synagogue. Therefore you are orthodox.
"But I don't practice Orthodox as a matter of fact I drove here on Rosh Hashanah". Driving on Rosh Hashanah is not who you are it is what you did.
"But I don't keep kosher" Oh you mean you are a servant of G-d but you were deficient in your service. We will deal with that next week. We call that Yom Kippur. Yom Kippur is the day to deal with actions. Rosh Hashanah is a day to make statements. Create identity. Coming here for High Holydays is a statement. Joining this shul is an identity. By order of the Divine court we are obligated to keep a copy of our membership list on file in Heaven. I know it's scary to dedicate our life to G-d but thats what the angel made us swear we would do. Be righteous don't be wicked. Not 'do mitzvos don't do avairos'. Be be. Make a declaration. If I ask you if you are ethical you would probably answer yes. If I pointed out that you misreported your income or didn't try to return a lost object you would still say "I am ethical however I acted unethically". That's the way we come in to this world. Thats the way Adam was put in to this world on Rosh Hashanah. Every year on Rosh Hashanah we celebrate Adams creation and revel in the fact that just like Adam we can redifine ourselves once again.
That is what the 3rd angel wants to know when it is all over. Each one of us will take up our actions with G-d in ten days on Yom Kippur a day designated with dealing with our actions. Today is a day designated with defining ourselves. So I ask WHO ARE YOU? The answer is whoever you want to be right now as I speak these words. If you want to be a servant of G-d Rosh Hashanah is the day of declaration. We can create a new reality in ourselves.
The reason we are affraid is because we don't realize the power of our identity. Enter Sam Zeitlin. Champion bicycler in the late 60's. Ever since he first rode a bike Sam Zeitlin knew bicycling was his destiny. He started competing in his teens and won a number of races. In college he was accepted to the American National Team. There he found great satidfaction and bitter disappointment. Heis satisfaction came from his growth in the support but his disappointment came from the severe anti semitism that he experienced from teamates. When the person he was vying for the lead spot on the team tried run him off the road with his car he realized that he had to leave the team. At loose ends he decided to go to Israel. When he reached israel he approached the israeli bicycling team and offerd to join the team and help train them for the olympics. Everyone was pretty excited about the possibility of israel fielding a competitive bicyvling team so Sam began training with the team. After months in israel Sam visited the Western Wall. There he struck up a conversation with a couple of yeshiva bochurim from Chicago who introduced him to a friend of theirs who kept an open home in jerusalem.. Sam started to attend shabbos meals and experience Judaism. Some time went by and Sam was encouraged to join a Rabbi named Noach Weinberg who was opening a yeshiva for young men of limited background. Sam became one ofthe first five students of what would later become Aish hatorah. Sam studied at Aish and continued to train. Then thIsraeli olympic authority announced the date for the qualifing event for the bicycling team. They were scheduled for shabbos. Sam protested but to no avail. They wouldn't change the event even though he was essential to the team. Sam discussed the situation with rabbi weinberg. Rabbi weinberg asked him Sam who are you. Sam responded I am a shomer shabbos jew. Nothing more was said. Sams declaration of identity enabled him to make his decison. If we don't declare them we have to decide over and over and over. Shabbos or Cousin Janies Bat Mitzva, kosher or the family dinner or the business meeting. But if we have declared we know what the answer will be. Bicycling is what I do shabbos is who I am. Due to Sams absence the team fell apart and the next year israel did not send a bicycling team to the Munich olympics.
Some people don't make dramatic decisions they just live their lives according to their identity. In the Jerusalem neighborhood of Ramat Eshkol the Sofer family brought their fifth child into the world. When the baby was two weeks old a neighbor came over to take the kids out of the house and give Mrs. Sofer a little break. She took them to the nearby park. In the center of this park is a hill and at the top of the hill a manhole which is covered. Inside the manhole is a gas main. There was a leak in the gas main and workers opened the manhole to fix it. At some point the workers left and did not secure the manhole. The four year old Racheli Sofer wandered off and to the babysitters horror fell into the manhole . The babysitter started screaming. R' Menashe Chalifa, father of six, member of a Jerusalem kollel was walking by. When he heard the screams he ran over and realized what had happened. He immediately dove into the manhole grabbed the little girl and began to haul her out. As Menashe ascended the ladder he was overcome by the fumes and passed out. By now more help had arrived. Rescue workers extracted both of them from the manhole. Racheli could not be revived. Menashe lies in hadassah Hospital in a coma. After getting up from shiva the Sofers went to the hospital to visit Menashe Chalifa. They met his wife who was sitting at his side. They emotionally expressed their gratitude for what Menash had done. His wife said if he would have the opportunity he would do it again. That's just who he is. Who am I? who are you? What would our loved ones say? Have we made a declaration?
As we recite the words of Alaynu let us remember that these words were inspired by Rachav and her conviction to declare her identity. Let us open our mouths and declare who we really are like Sam Zeitlim did. And as we pray for a refuah shlaymah for Menasheh Chaim ben Shulamit Simcha let us be inspired to declare our identity so that our family and friends could also say he would do it again thats who he is.
Wednesday, September 16, 2009
Rosh Hashanah 5770 Day 1
Once again we have read one of the more frustrating episodes in the Torah. Yitzchok our Partiarch is born. His older brother Yishmael harrasses him. Sara demands that Hagar and her son Yishmael be banished and G-d tells Abraham to listen to Sara. No thats not the frustrating part but when my wife quotes it it does seem somewhat ... but you've got your own isses to deal with. Back to Yishmael. The boy is sick. Nonetheless, Abraham loads the boy and a few provisions on Hagars shoulders and banishes them. They wander into the wilderness where she abandones the dying child and goes off to grieve. G-d comes to her and says 'don't worry G-d has heard your cry'. Then G-d saves Yishmael. How could he do that? Look at all the pain and suffering from this mad man. Jihadi suicide fanatics that bring turmoil to every country they set foot in. Why did G-d do it. The Torah says Hashem judged Yishmael baasher hu sham. At the moment. At the moment he wasn't evil. He had evil in his future but Hashem deals in the here and now.
For many years I have been bothered by the issue of relating to Hashem when I am not following the Torah. Some months ago I heard a shuir a Torah lecture from Rabbi Reuvain Leuchter which helped me deal with this problem. Although Rabbi Leuchter didn't adress his remaks to Yishmael I applyed his words to Yishmael. I believe that Hashems conduct toward Yishmael holds the key for a most powerful insight into our relationship with G-d and Torah.
In our journey through life we take a Mapquest approach. What is Torah? A set of guidelines and practices for leading the life that G-d wants us to lead. To the extent you get it right you have succeeded or failed. Keep trying. What happens when Mapquest tells me to take a slight turn and I turn more sharply. I find myself off the page. Now what do I do? Get back. How do I do that? You are on your own. Mapquest cannpt help you unless you follow the directions. That is how most people relate to the Torah.
The problem with this view is that the Torah doesn't address where I am now.
Where is the dynamic interaction? The Torah is there , I am here. This approach would mean that most people spend most of their lives with not interaction with Hashem and His Torah.
Some say the dynamic interaction is in the tension of trying to live up to the Torah. "How well did I do"?
That can be very discouraging because I will probably never get it 'right', just a little better. Then hopefully a little better but I am never there. The Torah is still out there and I am over here. I don't think this makes for happy Jews. We want to feel we are with G-d not out there somewhere. So people look around and they see someone else that looks tlike he is following the instructions. Then we become embarrassed because if they can follow the instructions why can't I. Or we become resentful and justify ourselves by saying that that other guy isn't really as close as he looks he is just a phoney. The problem with that approach is that we don't really know for sure and besides who wants to live a life having to put down the other guy just to feel good.
The reason we utilize a Mapquest view of Torah is because that is our general world view. It is called goal setting. We decide or are told where we should be (a goal) and then make a plan to get there. I want to lose 20 lbs. and be able to run three miles. So I have to buy a book on losing weight. Then I have to buy running shoes. of course i have to read up on all of the different types of running shoes. then I have to buy a dog to run along side of me when i am running so that I look good.
The problem with pursuing goals is that I never have succeeded until I reach my goal. Rabbi Leuchter whose lecture I listened to while I was out trying to lose 20 lbs and run three miles point out that we don't find goals in nature. A tree doesn't say I want to reach 60 ft and I'm going to do by adding 4 ft a year. A tree just grows.
What is we could live a life where we felt that every minute Hashem was addresing me not as I should be but as I am right now.
I would like to introduce an entirely different way of looking at the Torah and perhaps at life in general. As of this moment this congregation is abandoning the Mapquest system. We are swithchng to GPS.
When you journey with GPS and you amke a wrong turn he GPS says 'recalculate'. Where are you now ? This is what you need to do next.
Let me make a bold statement.
In the Torah there is no one right way to do anything. Gasp he's gone Conservative on us. What are you talking about that's reform. No it's really Orthodox. Let me explain.
There is no right way for everyone all the time. There is however a right way for you right now where you are. This is not the right way for me or for anyone else in the world. Only for you right now. With all of your complexities and past. With all of your strenghts and weaknesses. The Torah is a dynamic companion that enables each and every person to relate to G-d at all times. How do we do it?
We apply our lives to the Torah to see what we should do next. How do we do that?Firstly we must pay attention to our lives. I used to be a father of children who live with me and a son in law of in laws who lived far away. Now my children live far away and my in laws live with me. I used to be younger, the shul used to be smaller, the economy used to be better. I have to stop and take stock of my reality. Every day. Every minute. For many years I did not rely on the eruv. Not that i did not think it was kosher I am the one who makes it kosher for the community. However due to my studies I prefered if possible to follow an interpetation of the Talmud that would not endorse our eruv. Now my in laws live here and they can only get to shul in a wheel chair. Now it is appropriate for me to utilize the Eruv to carrty on shabbos.
Of course the fear is that when we focus on our reality we become complacent. When I dwell on all of my constraints I start to think I'm doing pretty well. That attitude is still rooted in the old way of thinking that there is an ideal that I have to match up against but I am allowed leniency for extenuating circumstances. I go to court and plead my case. I am found guilty. Really the sentence is 20 yrs in prison but due to extenuating circumstances the judge reduces it to 5 yrs. No the Torah has no general standard. The Torah wants me to input my circumstances and then find out what I need to do next to grow. Not what do you need to do or what are my neighbors doing but what do i need to do. Not I really don't need to do anything right now because G-d understands my situation. You have to do something. Just imagine that you are lost. Would the GPS say 'just stay right here'?
When making my assesment I must include my past and it's challenges. Once there was a giant who terroized Israel. His name was Goliath. For fourty days he stood in front of the Israelite army and blasphemed G-d and no one did a thing about it. They were terrified. Then young David arrived to bring provisions to his brothers in the army. He heard Goliath and said "I am going to get him". David was brought before King Saul. Saul said you are but a lad you can't fight him. David responded "I am a shepherd. Once a lion came and took a sheep. I chased after him and grabbed the sheep out of his mouth. He turned on me to attack me and I killed him. I did the same with a bear." What was David saying? Why didn't he say 'G-d is with me and nothing will stand before me'. What David was saying is 'my past experiences have prepared me for this moment. This is clearly what I am supposed to do right now. This is not what you are supposed to do right now or what i was suopposed to do last year but this is my service right now. We all know how the story ends.
I once visited a women who was very ill in the hospital. She had gone through a painful divorce some time earlier. Now she had a long struggle ahead of her with a debilitating illness. She said I can deal with this. My divorce taught me how to struggle through. I didn't understand it when it was happening but now I do.
It is shabbos afternoon and someone has severe chest pains. The way to observe shabbos for one person is to get in the car and drive to the hospital. For another person it means sitting with the distressed wife and children and calming them. For another it means rushing to shul and reciting psalms and yet for another it means going home and singing shabbos songs at the table with your children. Each one doing what they need to be with G-d on that Shabbos.
The Torah is full of details. Halcha is a myriad of gradations and situations. Lechatchila before the fact, bdiavad after the fact, hefsed merubah substantial financial loss hefsed muat, minimal loss, machmir, stringent , meikel lenient , baal nefesh a person with a strong constitution am haarets an ingnoramus. All of these are factors that the posek halachic decisor takes into account. People ask me all the time what does the halacha say about x? What do you mean? What does it say to me? What does it say to you? Your grandmother in whichita? Another line I hear is "Why can't we do x, Rabbi Chaimyankel says that Rabbi Feinstein said it's OK? OK for who, when, where?
Right and wrong are not the same in Dunwoody as they are in Jerusalem and they are not the same in Dunwoody this year as they were last year. Some Rabbis are viewed as stringent other are lenient. I hope they are neither because both are wrong. Rabbis should never be stringent or lenient they have to be appropriate for the person at the time.
When I was considering becoming involved with Cong. Ariel I had another option available to me which was attractive because it would have not required me to relocate the family. Also it paid which at the time Cong. Ariel did not. I traveled to Baltimore to talk the situation over with two Rabbis whom I greatly revered. One Rabbi told me I could fulfill my goals by pursuing the other option. The other Rabbi said right now you need Ariel. I felt that he was talking to me as I was at the moment. The other Rabbi was talking to a goal. I was deeply touched by by someone who spoke to me where I was at that moment. I still feel his love as I stand before you right now. That is the beauty of GPS Torah. We feel the love of a G-d who speaks to us at the moment.
The rule is I want to grow in all situations but I can only grow if i am shown the appropriate next step for me.
What do I want of you? I want of you what you want of you. You want to feel the gratification that you are serving G-d and that his Torah and only his Torah is enabling that. No standards, no goals. 400 individuals being judged as they are now. Our common denominator is we want to grow and that we turn to the Torah to find out how to do that. Other places that expend much energy making you feel OK where you are or great because of anything you have done. We would like to enable you to find out what you need to do. The greatest joy in life is experiencing the Torah speaking to you. The great big Torah. G-d with so many things on his mind. Iran, the economy, the future of the yellow crested warbler and yet He talks to me. He put that in the Torah just for me. And it's spot on. That's exactly where I am right now. If I fulfill it I am written down in the book of life with the tzaddikim.
A learning impaired boy prepared for his Bar Mitzva. He struggled and mastrered his Haftara. The week before the Bar Mitzva the family found out that the wrong Haftarah had been prepared. What were they to do. The family went to see the venerable sage Rabbi Shlomo Zalmen Auerbach who lived in the Shaarei Chesed section near the center of Jerusalem. Rav Auerbach was a world reknouned posek who passed away some ten years ago. Rav Shlomo Zalmen listened to the situation and paskened that the rules of Haftarah are such that the boy should read the Haftarah that he had prepared. Obviously Rabbi Auerbach took the particular circumstances into consideration. The Torah speaks to the particular situation. That shabbos during the Torah reading there was a stir in the shul. Everyone was amazed to see that the elderly Rabbi Auerbach had walked across town to attend the Bar Mitzva. The father thanked him profusely for coming. Rabbi Auerbach explained his presence. He feared that when the boy got up to read his Haftorah, there would invariably be someone who would protest that he was reading the wrong haftarah. When they would see that Rabbi Auerbach himself is satisfied everyone else would be satisfied also. Rabbi Auerbach listened to the circumstances of the Bar Mitzva boy and told him what the Torah expected of him. Then Rabbi Auerbach listened to the Torah and heard what it expected of him. At that time and place.
As we now turn to the musaf service let us pray that this year we are able to hear the voice of Hashem regardless of what we do, no matter how many times we have to recalculate, He will be there through His Torah to tell us what should be our next move.
For many years I have been bothered by the issue of relating to Hashem when I am not following the Torah. Some months ago I heard a shuir a Torah lecture from Rabbi Reuvain Leuchter which helped me deal with this problem. Although Rabbi Leuchter didn't adress his remaks to Yishmael I applyed his words to Yishmael. I believe that Hashems conduct toward Yishmael holds the key for a most powerful insight into our relationship with G-d and Torah.
In our journey through life we take a Mapquest approach. What is Torah? A set of guidelines and practices for leading the life that G-d wants us to lead. To the extent you get it right you have succeeded or failed. Keep trying. What happens when Mapquest tells me to take a slight turn and I turn more sharply. I find myself off the page. Now what do I do? Get back. How do I do that? You are on your own. Mapquest cannpt help you unless you follow the directions. That is how most people relate to the Torah.
The problem with this view is that the Torah doesn't address where I am now.
Where is the dynamic interaction? The Torah is there , I am here. This approach would mean that most people spend most of their lives with not interaction with Hashem and His Torah.
Some say the dynamic interaction is in the tension of trying to live up to the Torah. "How well did I do"?
That can be very discouraging because I will probably never get it 'right', just a little better. Then hopefully a little better but I am never there. The Torah is still out there and I am over here. I don't think this makes for happy Jews. We want to feel we are with G-d not out there somewhere. So people look around and they see someone else that looks tlike he is following the instructions. Then we become embarrassed because if they can follow the instructions why can't I. Or we become resentful and justify ourselves by saying that that other guy isn't really as close as he looks he is just a phoney. The problem with that approach is that we don't really know for sure and besides who wants to live a life having to put down the other guy just to feel good.
The reason we utilize a Mapquest view of Torah is because that is our general world view. It is called goal setting. We decide or are told where we should be (a goal) and then make a plan to get there. I want to lose 20 lbs. and be able to run three miles. So I have to buy a book on losing weight. Then I have to buy running shoes. of course i have to read up on all of the different types of running shoes. then I have to buy a dog to run along side of me when i am running so that I look good.
The problem with pursuing goals is that I never have succeeded until I reach my goal. Rabbi Leuchter whose lecture I listened to while I was out trying to lose 20 lbs and run three miles point out that we don't find goals in nature. A tree doesn't say I want to reach 60 ft and I'm going to do by adding 4 ft a year. A tree just grows.
What is we could live a life where we felt that every minute Hashem was addresing me not as I should be but as I am right now.
I would like to introduce an entirely different way of looking at the Torah and perhaps at life in general. As of this moment this congregation is abandoning the Mapquest system. We are swithchng to GPS.
When you journey with GPS and you amke a wrong turn he GPS says 'recalculate'. Where are you now ? This is what you need to do next.
Let me make a bold statement.
In the Torah there is no one right way to do anything. Gasp he's gone Conservative on us. What are you talking about that's reform. No it's really Orthodox. Let me explain.
There is no right way for everyone all the time. There is however a right way for you right now where you are. This is not the right way for me or for anyone else in the world. Only for you right now. With all of your complexities and past. With all of your strenghts and weaknesses. The Torah is a dynamic companion that enables each and every person to relate to G-d at all times. How do we do it?
We apply our lives to the Torah to see what we should do next. How do we do that?Firstly we must pay attention to our lives. I used to be a father of children who live with me and a son in law of in laws who lived far away. Now my children live far away and my in laws live with me. I used to be younger, the shul used to be smaller, the economy used to be better. I have to stop and take stock of my reality. Every day. Every minute. For many years I did not rely on the eruv. Not that i did not think it was kosher I am the one who makes it kosher for the community. However due to my studies I prefered if possible to follow an interpetation of the Talmud that would not endorse our eruv. Now my in laws live here and they can only get to shul in a wheel chair. Now it is appropriate for me to utilize the Eruv to carrty on shabbos.
Of course the fear is that when we focus on our reality we become complacent. When I dwell on all of my constraints I start to think I'm doing pretty well. That attitude is still rooted in the old way of thinking that there is an ideal that I have to match up against but I am allowed leniency for extenuating circumstances. I go to court and plead my case. I am found guilty. Really the sentence is 20 yrs in prison but due to extenuating circumstances the judge reduces it to 5 yrs. No the Torah has no general standard. The Torah wants me to input my circumstances and then find out what I need to do next to grow. Not what do you need to do or what are my neighbors doing but what do i need to do. Not I really don't need to do anything right now because G-d understands my situation. You have to do something. Just imagine that you are lost. Would the GPS say 'just stay right here'?
When making my assesment I must include my past and it's challenges. Once there was a giant who terroized Israel. His name was Goliath. For fourty days he stood in front of the Israelite army and blasphemed G-d and no one did a thing about it. They were terrified. Then young David arrived to bring provisions to his brothers in the army. He heard Goliath and said "I am going to get him". David was brought before King Saul. Saul said you are but a lad you can't fight him. David responded "I am a shepherd. Once a lion came and took a sheep. I chased after him and grabbed the sheep out of his mouth. He turned on me to attack me and I killed him. I did the same with a bear." What was David saying? Why didn't he say 'G-d is with me and nothing will stand before me'. What David was saying is 'my past experiences have prepared me for this moment. This is clearly what I am supposed to do right now. This is not what you are supposed to do right now or what i was suopposed to do last year but this is my service right now. We all know how the story ends.
I once visited a women who was very ill in the hospital. She had gone through a painful divorce some time earlier. Now she had a long struggle ahead of her with a debilitating illness. She said I can deal with this. My divorce taught me how to struggle through. I didn't understand it when it was happening but now I do.
It is shabbos afternoon and someone has severe chest pains. The way to observe shabbos for one person is to get in the car and drive to the hospital. For another person it means sitting with the distressed wife and children and calming them. For another it means rushing to shul and reciting psalms and yet for another it means going home and singing shabbos songs at the table with your children. Each one doing what they need to be with G-d on that Shabbos.
The Torah is full of details. Halcha is a myriad of gradations and situations. Lechatchila before the fact, bdiavad after the fact, hefsed merubah substantial financial loss hefsed muat, minimal loss, machmir, stringent , meikel lenient , baal nefesh a person with a strong constitution am haarets an ingnoramus. All of these are factors that the posek halachic decisor takes into account. People ask me all the time what does the halacha say about x? What do you mean? What does it say to me? What does it say to you? Your grandmother in whichita? Another line I hear is "Why can't we do x, Rabbi Chaimyankel says that Rabbi Feinstein said it's OK? OK for who, when, where?
Right and wrong are not the same in Dunwoody as they are in Jerusalem and they are not the same in Dunwoody this year as they were last year. Some Rabbis are viewed as stringent other are lenient. I hope they are neither because both are wrong. Rabbis should never be stringent or lenient they have to be appropriate for the person at the time.
When I was considering becoming involved with Cong. Ariel I had another option available to me which was attractive because it would have not required me to relocate the family. Also it paid which at the time Cong. Ariel did not. I traveled to Baltimore to talk the situation over with two Rabbis whom I greatly revered. One Rabbi told me I could fulfill my goals by pursuing the other option. The other Rabbi said right now you need Ariel. I felt that he was talking to me as I was at the moment. The other Rabbi was talking to a goal. I was deeply touched by by someone who spoke to me where I was at that moment. I still feel his love as I stand before you right now. That is the beauty of GPS Torah. We feel the love of a G-d who speaks to us at the moment.
The rule is I want to grow in all situations but I can only grow if i am shown the appropriate next step for me.
What do I want of you? I want of you what you want of you. You want to feel the gratification that you are serving G-d and that his Torah and only his Torah is enabling that. No standards, no goals. 400 individuals being judged as they are now. Our common denominator is we want to grow and that we turn to the Torah to find out how to do that. Other places that expend much energy making you feel OK where you are or great because of anything you have done. We would like to enable you to find out what you need to do. The greatest joy in life is experiencing the Torah speaking to you. The great big Torah. G-d with so many things on his mind. Iran, the economy, the future of the yellow crested warbler and yet He talks to me. He put that in the Torah just for me. And it's spot on. That's exactly where I am right now. If I fulfill it I am written down in the book of life with the tzaddikim.
A learning impaired boy prepared for his Bar Mitzva. He struggled and mastrered his Haftara. The week before the Bar Mitzva the family found out that the wrong Haftarah had been prepared. What were they to do. The family went to see the venerable sage Rabbi Shlomo Zalmen Auerbach who lived in the Shaarei Chesed section near the center of Jerusalem. Rav Auerbach was a world reknouned posek who passed away some ten years ago. Rav Shlomo Zalmen listened to the situation and paskened that the rules of Haftarah are such that the boy should read the Haftarah that he had prepared. Obviously Rabbi Auerbach took the particular circumstances into consideration. The Torah speaks to the particular situation. That shabbos during the Torah reading there was a stir in the shul. Everyone was amazed to see that the elderly Rabbi Auerbach had walked across town to attend the Bar Mitzva. The father thanked him profusely for coming. Rabbi Auerbach explained his presence. He feared that when the boy got up to read his Haftorah, there would invariably be someone who would protest that he was reading the wrong haftarah. When they would see that Rabbi Auerbach himself is satisfied everyone else would be satisfied also. Rabbi Auerbach listened to the circumstances of the Bar Mitzva boy and told him what the Torah expected of him. Then Rabbi Auerbach listened to the Torah and heard what it expected of him. At that time and place.
As we now turn to the musaf service let us pray that this year we are able to hear the voice of Hashem regardless of what we do, no matter how many times we have to recalculate, He will be there through His Torah to tell us what should be our next move.
Thursday, September 3, 2009
Parshas Ki Savo Adam Brasch Bar Mitzva
Aside from reading the Torah and haftorah Adam also led all of the services. Let the truth be known he also asked to give the sermon but I declined telling him that position wasn't available.
After bringing in his first fruit the farmer makes his declaration that his actions represent the fulfillment of G-D's plan for his people. He gives the produce to the Cohen then the Torah tells him to "rejoice in all of the goodness that G-d has granted you. Together with the levite and strangers in your midst". You see when you have a simcha you don't just go solo and take all of the spotlight. You share it with others and then it is real simcha. Adam Brasch is truly the farmer of this weeks Torah reading. This is Adam's second Bar Mitzvah. A month or so ago Adam turned thirteen and celebrated his Bar Mitzva in Australia. At that time he shared the bima with another boy who was also celebrating his Bar Mitzvah. This morning Adam is back at it and sharing the Bima with another simcha the ufruf of Michael Glassman son of Bruce and Judy Glassman and nephew of Larry and Sandee Glassman. Michael will be married tomorrow IY"H to Julie Frisch son of Geoff and Gloria Frisch of Sandy Springs. We are honored to have Rabbi Shaya Karlinsky Michael's Rosh Hayeshiva from Jerusalem with us and we look forward to hearing his classes later this afternoon. So Adam it's beautiful that you share simchas. Just let me offer a word of advice, when you go on your honeymoon.....
For the Bnai Yisroel that we read about this morning the honeymoon is just about over. Parshas Ki Savo is uttered by Moshe on the day of his death. Although Moshe is about to die leaving his dreams of entering the Holy land unfulfilled this day was perhaps the most fulfilling day in his life. So let me pose the following question to you.
What is the most gratifying experience a Rabbi, parent or teacher can have?
For me it is surely the moment the student 'gets it'. Whatever the teacher has been teaching / preaching has finally sunk in. Moshe Rabbainu / Moses had that ultimate experience on the last day of his life. Rashi says that he heard that Moshe, on his last day wrote a Torah and presented it to the tribe of Levi. He thought the tribe of Levi were the only ones who really cared so he wrote them their own Torah. Upon seeing this the other tribes came to Moshe and begged him to write them copies also. They said "Moshe some years from now the Levites will claim that the Torah belongs to them and not to us but we all received it at Mt. Sinai". This reaction was very gratifying to Moshe. He realized that they got it. They understood that the Torah is important. All of promises all of the admonitions all of the preaching it finally clicked they got it. I am not forcing it on them, they are asking for it. They want the Torah. At that moment Moshe says vlo nasan lachen .. lev ladaav v' einayim liros v'ozen lishmoa ad hayom hazeh. G-d has not granted you an understanding heart,eyes to see and ears to hear until this very moment. Now Moshe realized that up until now they didn't really have the capacity to get it.
The significance of the events in the desert never penetrated your hears until this moment. As manna was falling from heaven and the clouds of glory surrounded you somehow you didn't see it. The Torah that I have been teaching daily for 40 years somehow you didn't hear it. What a great lesson to all of us teachers and parents who get frustrated that our students don’t get it. Calm down it’s just not the right time yet.
The Vilna Gaon notes that Moshe refers to three distinct faculties. He explains these faculties as follows:
A heart to understand, eye to see and an ear to hear.
Some of us don't really understand what is going on even as we see events swirl around us. If we attend a lecture or someone pulls us aside and says let me explain what's going on here then we get it. At that point we say "I hear you I get it". Others are a little quicker. When they see something happening they stop and contemplate what they have just seen. They say "I see, I get it". Then there are others that don't have to have it explained and don't even have to see it. They stop and ponder and seek the truth. When they get it they say "I understand". They have an understanding heart.
These qualities were not evident in the people until this moment. Now they are at the end of the line about to enter the land. Moshe is departing. No more mom or dad shelepping them to Bar Mitzvah lessons. No more teachers with Chumash tests. No more depending on the Rabbi to inspire me on shabbos morning. Do you want it? Then get up and do something about it. At that moment they stood up and demanded the Torah for themselves.
That understanding heart, seeing eye and hearing ear were a blessing from Hashem. They didn't get it until He enabled them too. And He and only He knows when the right time is. It is for this that we pray every day chanainu mayitcha dayah binah vhaskel grace us with understanding, knowledge and intelligence.
Adam you have been thus blessed. I know that, because you have been given the option of studying Torah and you have taken it. Not coerced or bribed. You just want it. When things are explained to you, you really do hear. And when things happen around you, you really do see. And even if nothing prompts it your heart enquires and seeks answers.
So please
Listen to the Torah you read from this morning and to what I am saying right now. Look around you and see all that your parents have done for you and the opportunities they provide for you.
There is however one other thing I would like to share with you and perhaps I should have shared this with you right away and then there would not have been a need for the rest of the drasha. I want to share with you something your grandmother told me. She said that when the nazis yimach shmam came to get the Jew in you grandfathers town your mothers fathers father came out of the synagogue carrying a sefer Torah. They shot him dead. Hear the words I am telling you, close your eyes and see the picture in your mind just as i did when you took the Torah out of the ark and carried it through the shul. Your great grandfather died carrying the Torah. You live carrying the Torah. If you do that then I have no doubt the concluding words of Moshe will come true in you. Moshe tells the people now that you can hear see and understand "Guard the words of this covenant and do them, so that you will be brilliant in all that you do".
I am sure you will and I am sure we will all get much nachas.
After bringing in his first fruit the farmer makes his declaration that his actions represent the fulfillment of G-D's plan for his people. He gives the produce to the Cohen then the Torah tells him to "rejoice in all of the goodness that G-d has granted you. Together with the levite and strangers in your midst". You see when you have a simcha you don't just go solo and take all of the spotlight. You share it with others and then it is real simcha. Adam Brasch is truly the farmer of this weeks Torah reading. This is Adam's second Bar Mitzvah. A month or so ago Adam turned thirteen and celebrated his Bar Mitzva in Australia. At that time he shared the bima with another boy who was also celebrating his Bar Mitzvah. This morning Adam is back at it and sharing the Bima with another simcha the ufruf of Michael Glassman son of Bruce and Judy Glassman and nephew of Larry and Sandee Glassman. Michael will be married tomorrow IY"H to Julie Frisch son of Geoff and Gloria Frisch of Sandy Springs. We are honored to have Rabbi Shaya Karlinsky Michael's Rosh Hayeshiva from Jerusalem with us and we look forward to hearing his classes later this afternoon. So Adam it's beautiful that you share simchas. Just let me offer a word of advice, when you go on your honeymoon.....
For the Bnai Yisroel that we read about this morning the honeymoon is just about over. Parshas Ki Savo is uttered by Moshe on the day of his death. Although Moshe is about to die leaving his dreams of entering the Holy land unfulfilled this day was perhaps the most fulfilling day in his life. So let me pose the following question to you.
What is the most gratifying experience a Rabbi, parent or teacher can have?
For me it is surely the moment the student 'gets it'. Whatever the teacher has been teaching / preaching has finally sunk in. Moshe Rabbainu / Moses had that ultimate experience on the last day of his life. Rashi says that he heard that Moshe, on his last day wrote a Torah and presented it to the tribe of Levi. He thought the tribe of Levi were the only ones who really cared so he wrote them their own Torah. Upon seeing this the other tribes came to Moshe and begged him to write them copies also. They said "Moshe some years from now the Levites will claim that the Torah belongs to them and not to us but we all received it at Mt. Sinai". This reaction was very gratifying to Moshe. He realized that they got it. They understood that the Torah is important. All of promises all of the admonitions all of the preaching it finally clicked they got it. I am not forcing it on them, they are asking for it. They want the Torah. At that moment Moshe says vlo nasan lachen .. lev ladaav v' einayim liros v'ozen lishmoa ad hayom hazeh. G-d has not granted you an understanding heart,eyes to see and ears to hear until this very moment. Now Moshe realized that up until now they didn't really have the capacity to get it.
The significance of the events in the desert never penetrated your hears until this moment. As manna was falling from heaven and the clouds of glory surrounded you somehow you didn't see it. The Torah that I have been teaching daily for 40 years somehow you didn't hear it. What a great lesson to all of us teachers and parents who get frustrated that our students don’t get it. Calm down it’s just not the right time yet.
The Vilna Gaon notes that Moshe refers to three distinct faculties. He explains these faculties as follows:
A heart to understand, eye to see and an ear to hear.
Some of us don't really understand what is going on even as we see events swirl around us. If we attend a lecture or someone pulls us aside and says let me explain what's going on here then we get it. At that point we say "I hear you I get it". Others are a little quicker. When they see something happening they stop and contemplate what they have just seen. They say "I see, I get it". Then there are others that don't have to have it explained and don't even have to see it. They stop and ponder and seek the truth. When they get it they say "I understand". They have an understanding heart.
These qualities were not evident in the people until this moment. Now they are at the end of the line about to enter the land. Moshe is departing. No more mom or dad shelepping them to Bar Mitzvah lessons. No more teachers with Chumash tests. No more depending on the Rabbi to inspire me on shabbos morning. Do you want it? Then get up and do something about it. At that moment they stood up and demanded the Torah for themselves.
That understanding heart, seeing eye and hearing ear were a blessing from Hashem. They didn't get it until He enabled them too. And He and only He knows when the right time is. It is for this that we pray every day chanainu mayitcha dayah binah vhaskel grace us with understanding, knowledge and intelligence.
Adam you have been thus blessed. I know that, because you have been given the option of studying Torah and you have taken it. Not coerced or bribed. You just want it. When things are explained to you, you really do hear. And when things happen around you, you really do see. And even if nothing prompts it your heart enquires and seeks answers.
So please
Listen to the Torah you read from this morning and to what I am saying right now. Look around you and see all that your parents have done for you and the opportunities they provide for you.
There is however one other thing I would like to share with you and perhaps I should have shared this with you right away and then there would not have been a need for the rest of the drasha. I want to share with you something your grandmother told me. She said that when the nazis yimach shmam came to get the Jew in you grandfathers town your mothers fathers father came out of the synagogue carrying a sefer Torah. They shot him dead. Hear the words I am telling you, close your eyes and see the picture in your mind just as i did when you took the Torah out of the ark and carried it through the shul. Your great grandfather died carrying the Torah. You live carrying the Torah. If you do that then I have no doubt the concluding words of Moshe will come true in you. Moshe tells the people now that you can hear see and understand "Guard the words of this covenant and do them, so that you will be brilliant in all that you do".
I am sure you will and I am sure we will all get much nachas.
Friday, August 28, 2009
Parshas KiSetzei - Bar Mitzva of Ilan Bagel
Ilan you are really pumped up at this moment. You have just beautifully executed you task . You are surrounded by everyone in the world who is important to you. You are connected to everyone menber of your past and of your future. Remember this moment and remeber that it happened here in the synagogue.
Of all of the commandments in the Torah which one is the hardest to keep? please remember this is a family show.
Which one is the easiest to keep? There is a midrash that answers this question.
The easiest mitzvah is in this weeks Torah portion chapter 22-6
If a birds nest happens to be before you on the road or any tree or on the ground - young birds or eggs- and the mother is roosting on the young birds or eggs, you shall not take the mother with the young. You shall surely send away the mother and take the young for yourself, Before we go on let's take a moment to understand this curious mitzvah by illustrating a scanario. I am on a camping trip. I am hungry. I see a nest with eggs and eggs for breakfast sounds good to me. I walk over to the nest and remembering my Torah obligation I shoo away the mother bird. I take the eggs enjoy the breakfast and have fulfilled a mitzvah.
What kind of a mitzvah is this anyway you might ask. Many have offered insights into this mitzvah. Maimonides talks about conservation. Not destroying a species by harvesting the mother and the young at the same time. Furthermore he says this mitzvah is an exercise in compassion. All mother s grieve at the loss of their young both human and animal. Now don't think that if we really had compassion we wouldn't take the egg in the first place. The Torah explicitly says upon emerging from the ark g-d said to Noach "all creatures that roam the face of the earth I have given to you to eat". Eating the animal in the service of man is the fulfillment of that animals purpose. Nonetheless that use must be sensitive and compassionate. You might say we are PETA People for the Ethics of Torah Always.
Now let's look at the hardest mitzvah.
The hardest mitzvah is honoring ones parents. It takes time, effort, physical and emotional capital and when you are all said and done you never know if you really did everthing you are required to do.
The Torah rarely tells us what the reward is for the preformance of a mitzvah. However one famous exception is Honor thy father and mother so that you may have long days. Interstingly enough of the very few mitzvos that the Torah lists the reward the Torah also tells us what the reward is for the mitzva of sending away the mother bird. Surprise of surprises the Torah states so that it will be good for you and you shall prolong your days.
Let's see what we can learn from these two mitzvos and the unusual connection between them.
The first lesson is that both mitzvos have to do with parents. The sensitivty to a mother not just my mother or someone elses mother but even a mother bird prevents us from being self centered. I must respect not only my parents but the concept of parenthood. I live a life indebted to another for my very existance.
A second lesson. Don't grade the mitzvos. This one is a big one this one is a small one. This one is important this one not so important. This leads to a general classifacation system. This person I have to be nice to this one not. This promise or obligation is a big one, this one I don't have to take seriously. We should view all mitzvos equally as the Will of G-d, no more and no less. The reward for an easy mitzvah may be no different than the reward for a difficult mitzvah. Responsibilities, relationships large and small who really knows which one is important and which one isn't. Holydays large and small who decides. As a matter of fact I will make you an offer I have made before. if anyone would like to take off Yom Kippur and sign up for Simchas Torah instead I will give you full permission. I bet you will have alot more fun. In short, our reward depends on what is in our heart when we do the mitzvot. Don't be calculating just straightforward and sincere. The similarity of the reward for these two mitzvot teaches us the importance of the attitude with which we approach mitzvot.
The importance of what is in your heart is dramatised by the following statement.
The Talmud in kiddushin 31a States: Avimi the son of R' Avahu taught; One may feed his father succulent fowl and yet goes to gehinom and another works his father at the grindstone and goes to heaven. The Jerusalem talmud illustrates with the following story.
Once there was a man who was feeding his father succulent fowl. The father asked "where did you obtain such good fowl" the son replied "what does it matter to you. Just chew it well and swallow." Another man was working at his mill. The king drafted his father into the service. The man said father you work here in the mill and I will go to serve the king (the duration of the kings service was unknown) Further Rashi explains even if the son needs to put the father to work but he explains to that he has no alternative and shows him how much it will be appreciated that is also honor. Whereas the one who served the succulent fowl indicated that it was all abig burden to him.
So we see that ultimately it is what is in our hearts make great differences ultimate outcome.
And why am I stressing these three lessons this morning. Because we are celebrating the bar mitzvah of a boy who has a good heart. Ilan is sincerely kind and gentle not because he is supposed to but because that's the way he feels. His innate goodness makes him a supportive person and a great friend classmate or teammate. In the book of proverbs we are taught Tov shem mishemen tov a good name is more valuable that fine oil. Ilan has a good name for not being stuck up or self absorbed. No one knows this more than your proud parents. Both Lee and Sherry stressed your goodheartedness. Jordan and Marlee and Zoe love you not just because you are their one and only brother in the whole world but because you are kindhearted and they are proud that you are their brother. For your grandfather Stan and your grandmother Jolee this is a proud moment. Sam and Pola enjoy the nachas of seening this proud moment . As holocaust survivors they have known much pain all of this makes the joy and pride they have in their grandson that much more special. So Ilan I advise you to dilligently study the Torah so that you may recognize all of the mitzvos even the little ones just like you recognize everyone even the little people. Continue to preform your mitzvos and live your life with your wholesome attitude because we see there is a great difference between doing something grudgingly and wholeheartedly. And may you be blessed with the bleesing of the hardest mitzvah and the easiest mitzvah a long long life.
Of all of the commandments in the Torah which one is the hardest to keep? please remember this is a family show.
Which one is the easiest to keep? There is a midrash that answers this question.
The easiest mitzvah is in this weeks Torah portion chapter 22-6
If a birds nest happens to be before you on the road or any tree or on the ground - young birds or eggs- and the mother is roosting on the young birds or eggs, you shall not take the mother with the young. You shall surely send away the mother and take the young for yourself, Before we go on let's take a moment to understand this curious mitzvah by illustrating a scanario. I am on a camping trip. I am hungry. I see a nest with eggs and eggs for breakfast sounds good to me. I walk over to the nest and remembering my Torah obligation I shoo away the mother bird. I take the eggs enjoy the breakfast and have fulfilled a mitzvah.
What kind of a mitzvah is this anyway you might ask. Many have offered insights into this mitzvah. Maimonides talks about conservation. Not destroying a species by harvesting the mother and the young at the same time. Furthermore he says this mitzvah is an exercise in compassion. All mother s grieve at the loss of their young both human and animal. Now don't think that if we really had compassion we wouldn't take the egg in the first place. The Torah explicitly says upon emerging from the ark g-d said to Noach "all creatures that roam the face of the earth I have given to you to eat". Eating the animal in the service of man is the fulfillment of that animals purpose. Nonetheless that use must be sensitive and compassionate. You might say we are PETA People for the Ethics of Torah Always.
Now let's look at the hardest mitzvah.
The hardest mitzvah is honoring ones parents. It takes time, effort, physical and emotional capital and when you are all said and done you never know if you really did everthing you are required to do.
The Torah rarely tells us what the reward is for the preformance of a mitzvah. However one famous exception is Honor thy father and mother so that you may have long days. Interstingly enough of the very few mitzvos that the Torah lists the reward the Torah also tells us what the reward is for the mitzva of sending away the mother bird. Surprise of surprises the Torah states so that it will be good for you and you shall prolong your days.
Let's see what we can learn from these two mitzvos and the unusual connection between them.
The first lesson is that both mitzvos have to do with parents. The sensitivty to a mother not just my mother or someone elses mother but even a mother bird prevents us from being self centered. I must respect not only my parents but the concept of parenthood. I live a life indebted to another for my very existance.
A second lesson. Don't grade the mitzvos. This one is a big one this one is a small one. This one is important this one not so important. This leads to a general classifacation system. This person I have to be nice to this one not. This promise or obligation is a big one, this one I don't have to take seriously. We should view all mitzvos equally as the Will of G-d, no more and no less. The reward for an easy mitzvah may be no different than the reward for a difficult mitzvah. Responsibilities, relationships large and small who really knows which one is important and which one isn't. Holydays large and small who decides. As a matter of fact I will make you an offer I have made before. if anyone would like to take off Yom Kippur and sign up for Simchas Torah instead I will give you full permission. I bet you will have alot more fun. In short, our reward depends on what is in our heart when we do the mitzvot. Don't be calculating just straightforward and sincere. The similarity of the reward for these two mitzvot teaches us the importance of the attitude with which we approach mitzvot.
The importance of what is in your heart is dramatised by the following statement.
The Talmud in kiddushin 31a States: Avimi the son of R' Avahu taught; One may feed his father succulent fowl and yet goes to gehinom and another works his father at the grindstone and goes to heaven. The Jerusalem talmud illustrates with the following story.
Once there was a man who was feeding his father succulent fowl. The father asked "where did you obtain such good fowl" the son replied "what does it matter to you. Just chew it well and swallow." Another man was working at his mill. The king drafted his father into the service. The man said father you work here in the mill and I will go to serve the king (the duration of the kings service was unknown) Further Rashi explains even if the son needs to put the father to work but he explains to that he has no alternative and shows him how much it will be appreciated that is also honor. Whereas the one who served the succulent fowl indicated that it was all abig burden to him.
So we see that ultimately it is what is in our hearts make great differences ultimate outcome.
And why am I stressing these three lessons this morning. Because we are celebrating the bar mitzvah of a boy who has a good heart. Ilan is sincerely kind and gentle not because he is supposed to but because that's the way he feels. His innate goodness makes him a supportive person and a great friend classmate or teammate. In the book of proverbs we are taught Tov shem mishemen tov a good name is more valuable that fine oil. Ilan has a good name for not being stuck up or self absorbed. No one knows this more than your proud parents. Both Lee and Sherry stressed your goodheartedness. Jordan and Marlee and Zoe love you not just because you are their one and only brother in the whole world but because you are kindhearted and they are proud that you are their brother. For your grandfather Stan and your grandmother Jolee this is a proud moment. Sam and Pola enjoy the nachas of seening this proud moment . As holocaust survivors they have known much pain all of this makes the joy and pride they have in their grandson that much more special. So Ilan I advise you to dilligently study the Torah so that you may recognize all of the mitzvos even the little ones just like you recognize everyone even the little people. Continue to preform your mitzvos and live your life with your wholesome attitude because we see there is a great difference between doing something grudgingly and wholeheartedly. And may you be blessed with the bleesing of the hardest mitzvah and the easiest mitzvah a long long life.
Friday, August 21, 2009
Parshas Shoftim
Among the many adages of the world that have nothing to do with reality is the famous 'all is fair in love and war.' In love nothing could be farther from the truth but according to the Torah even in war when lives are on the line there are still standards to maintain and valuable lessons to be learned from those standards. This weeks parsha spends time on the nature of a Jewish war and particularly on the role of trees in war.
The Torah teaches us not to cut down fruit trees when we lay siege to a city. "for is it a man this tree of the field that you lay siege against ? asks the Torah. You are fighting against people leave the trees alone. "Only trees that you know don't produce fruit can you cut down and build battlements". Rabbi Avraham ibn Ezra reads the possuk differently. You need to eat the fruit of the tree to live, therefore read "for a man is the tree of the field' killing it is to kill oneself. Rabbi Yeruchom Levovitz was the spiritual Dean of the Mir yeshiva in the early part of the 20th century. He wrote a book called Limmud Musrei haTorah literally learning ethical lessons from the Torah. In it he cites the prohibition of cutting down trees for man is a tree. This verse says rav Yerucham and tells us that the Torah wants us to use the tree as a model of life. He continues to quotes the Mishna in the ethics of the fathers / Pirkei Avos "One whose wisdom is greater than his deeds is compared to a tree with many branches and few roots a storm comes and uproots it. One whose deeds exceed his wisdom has many roots and fewer branches all the storms in the world cannot budge it from its place.
Deeds are our roots says Rabbi Levovits. We have begun the the month of Elul. Exactly 30 days from today we will be celebrating rosh hashnah. We use the month of Elul as a time of preparation repentance elevation. If we want to repent says rav Yerucham we must force ourselves to do good deeds. Subject our body to the service of Hashem. Why do we have to force ourselves. is it not logical to do good deeds. the answer is of course except that right nowI am very tired, hungry, hot. I would love to help but just now happens to be a very inconvenient time. Rabbi Levovitz teaches us that inconvenient as it may be there is no option. The body can be elevated not with wisdom but only with action. Maimonedes writes that if a person repeatedly performs good deeds his reward increases exponentially. A person who gives one hundred gold coins to charity is not on the same level as one who gives one coin one hundred times. Rabbi Levovitz says the principal here is that the more a person performs a certain deed, the more likely it is to become habitual and improve his nature permanently. More classes and more study are not even going to do it. Just actions. Of course getting up and getting out of the house to go to the class is a pretty big action.
A few month ago Dafna Kadosh travelled to Israel to celebrate her Bat mitzvah with her Israeli family. This morning Dafna is going to share words of Torah and celebrate at a kiddush with her Atlanta family. Dafna is an exceptional student at GHA a great athlete a good friend and all in all a very smiley child. Dafna comes from a home of mitzvot. The actions of Shabbat, chagim, hachnasat orchim. These are the deeds that elevate us. These are the actions that create habits for us to live by. When we get up in the morning we take a wash cup and pour water over our hands three times alternating. This action repeated day in and day out reinforces the message that our day is to be 0ne of cleanliness and purity and it goes on from there. We leave the room we kiss the mezuzah. As we go out into the world we take the guidance of the Torah with us. These actions are not just drudgery or mindless rituals. These actions are helping us develop our root system. On and on action by action deeper and deeper. Soon we have very deep roots that tie into the root system of our parents and their parents. Then when the great storm hits be it the horrors of the holocaust that your grandmother experienced or the challenges and lures of the classrooms, offices or streets of the 21st century all of the wind in the world cannot budge you from your place just as it cannot budge your parents. You will produce beautiful fruit that will be admired and enjoyed, just as your parents have done. Happy are you Dafna for the first chapter of sefer tehilim the book of psalms says people like you whose desire is in the Torah vhayah ketz shasul al palgei mayim,You will be like a tree planted by flowing waters, asher piryo yiten b'etow whose fruit is produce regularly, people can count on you and your leaves will not whither but you will remain vigorus and provide shelter to those around you. Vchol asher yaaseh yatzliach and everything you do will be succesful. Mazal Tov
The Torah teaches us not to cut down fruit trees when we lay siege to a city. "for is it a man this tree of the field that you lay siege against ? asks the Torah. You are fighting against people leave the trees alone. "Only trees that you know don't produce fruit can you cut down and build battlements". Rabbi Avraham ibn Ezra reads the possuk differently. You need to eat the fruit of the tree to live, therefore read "for a man is the tree of the field' killing it is to kill oneself. Rabbi Yeruchom Levovitz was the spiritual Dean of the Mir yeshiva in the early part of the 20th century. He wrote a book called Limmud Musrei haTorah literally learning ethical lessons from the Torah. In it he cites the prohibition of cutting down trees for man is a tree. This verse says rav Yerucham and tells us that the Torah wants us to use the tree as a model of life. He continues to quotes the Mishna in the ethics of the fathers / Pirkei Avos "One whose wisdom is greater than his deeds is compared to a tree with many branches and few roots a storm comes and uproots it. One whose deeds exceed his wisdom has many roots and fewer branches all the storms in the world cannot budge it from its place.
Deeds are our roots says Rabbi Levovits. We have begun the the month of Elul. Exactly 30 days from today we will be celebrating rosh hashnah. We use the month of Elul as a time of preparation repentance elevation. If we want to repent says rav Yerucham we must force ourselves to do good deeds. Subject our body to the service of Hashem. Why do we have to force ourselves. is it not logical to do good deeds. the answer is of course except that right nowI am very tired, hungry, hot. I would love to help but just now happens to be a very inconvenient time. Rabbi Levovitz teaches us that inconvenient as it may be there is no option. The body can be elevated not with wisdom but only with action. Maimonedes writes that if a person repeatedly performs good deeds his reward increases exponentially. A person who gives one hundred gold coins to charity is not on the same level as one who gives one coin one hundred times. Rabbi Levovitz says the principal here is that the more a person performs a certain deed, the more likely it is to become habitual and improve his nature permanently. More classes and more study are not even going to do it. Just actions. Of course getting up and getting out of the house to go to the class is a pretty big action.
A few month ago Dafna Kadosh travelled to Israel to celebrate her Bat mitzvah with her Israeli family. This morning Dafna is going to share words of Torah and celebrate at a kiddush with her Atlanta family. Dafna is an exceptional student at GHA a great athlete a good friend and all in all a very smiley child. Dafna comes from a home of mitzvot. The actions of Shabbat, chagim, hachnasat orchim. These are the deeds that elevate us. These are the actions that create habits for us to live by. When we get up in the morning we take a wash cup and pour water over our hands three times alternating. This action repeated day in and day out reinforces the message that our day is to be 0ne of cleanliness and purity and it goes on from there. We leave the room we kiss the mezuzah. As we go out into the world we take the guidance of the Torah with us. These actions are not just drudgery or mindless rituals. These actions are helping us develop our root system. On and on action by action deeper and deeper. Soon we have very deep roots that tie into the root system of our parents and their parents. Then when the great storm hits be it the horrors of the holocaust that your grandmother experienced or the challenges and lures of the classrooms, offices or streets of the 21st century all of the wind in the world cannot budge you from your place just as it cannot budge your parents. You will produce beautiful fruit that will be admired and enjoyed, just as your parents have done. Happy are you Dafna for the first chapter of sefer tehilim the book of psalms says people like you whose desire is in the Torah vhayah ketz shasul al palgei mayim,You will be like a tree planted by flowing waters, asher piryo yiten b'etow whose fruit is produce regularly, people can count on you and your leaves will not whither but you will remain vigorus and provide shelter to those around you. Vchol asher yaaseh yatzliach and everything you do will be succesful. Mazal Tov
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