tag:blogger.com,1999:blog-86220842905934165822024-02-08T07:24:31.563-08:00Rabbi Buchwald's Weekly Torah MessageJewish Treatshttp://www.blogger.com/profile/08211159282308638591noreply@blogger.comBlogger40125tag:blogger.com,1999:blog-8622084290593416582.post-85370617699421909272010-07-26T15:09:00.000-07:002010-07-27T12:11:54.642-07:00Eikev 5770-2010"The Great, Mighty and Awesome G-d"<br /><p></p><br />In this week's parasha, parashat Eikev, we learn of G-d's unconditional love for His people. Notwithstanding Israel's grievous sins, G-d's love remains steadfast. The demands that He makes upon the people of Israel are only for their good, and despite their straying, G-d continues to shower His beneficence upon His beloved people, Israel. In one of the most memorable passages of the Torah, Moses asks rhetorically (Deuteronomy 10:12-13), "And now, O Israel, what does the L-rd your G-d ask of you? Only to fear the L-rd your G-d, to go in His ways, to love Him, and to serve the L-rd your G-d with all your heart and with all your soul; to observe the commandments of the L-rd and His decrees, which I command you today, for your benefit."<br /><br /><p>Following this powerful pronouncement, Moses describes the greatness of G-d. In Deuteronomy 10:17, Moses says: <em>"Kee Hashem Eh'loh'kay'chem, Hoo Eh'loh'kay ha'Eh'lo'kim, va'Ah'doh'nay ha'Ah'doh'nim, ha'Kayl ha'gah'dohl, ha'gee'bohr, v'ha'no'rah, ah'sher lo yee'sah fah'nim, v'lo yee'kach shoh'chahd,"</em> For the L-rd your G-d, He is the G-d of the powers, and the L-rd of L-rds, the great, mighty and awesome G-d, Who does not show favor, and Who does not accept bribes. </p>Unlike mortal rulers, G-d does not favor the prominent or the rich. Instead, with great compassion, He metes out judgment for the orphan and the widow. In fact, the greater a person's status and potential to do good, the more demanding is G-d of that person.<br /><br /><p>If parts of the aforementioned biblical citations sound somewhat familiar, it is because this well-known description of G-d constitutes the opening paragraph of the <em>Amidah</em>, the central prayer of Jewish life, that is recited every single day, <em>"Ha'Kayl ha'gah'dohl, ha'gee'bohr, v'ha'no'rah,"</em> G-d the great, mighty, and awesome G-d.</p>In Talmud <em>Yoma</em> 69b, we find the following question:<br /><br /><blockquote>Why were the <em>"Anshei K'nesset Hagdolah,"</em> Men of the Great Assembly called by that grand name? [They answer], because they restored the crown of Divine attributes to its ancient completeness. For Moses had come and said (Deuteronomy 10:17), "G-d, the great, mighty and awesome G-d." Then Jeremiah came and said (Jeremiah 32:17), "Aliens are destroying His temple. Where are, then, His awesome deeds? Hence, he omitted the attribute of "awesome." Daniel came and said (Daniel 9:4): "Aliens are enslaving His sons. Where are His mighty deeds? Hence, he omitted the word, "mighty." But they [the Men of the Great Assembly] came and said, on the contrary, therein lie His mighty deeds, that He suppresses His wrath, that He extends long suffering to the wicked. Therein lie His awesome powers: For, but for the fear of Him, how could one single nation [Israel] persist among the many nations?<br /><p>But [the Sages ask], how could the early rabbis [Jeremiah and Daniel] abolish something established by Moses? Rabbi Eleazar said: Since they knew that the Holy One, Blessed be He, insists on truth, they would not ascribe false things to Him.</p></blockquote>In his brilliant monograph entitled "Prayer," Dr. Eliezer Berkovits (1908-1992, modern Orthodox theologian and educator) explains that there is no room for flattery in prayer. "Anything but strictest honesty of thought and sentiment is inconceivable before G-d... In the eyes of Jewish tradition, the dropping of a phrase of invocation that was used by Moses was an act of impiety toward the Master of all prophets, of which particularly, such outstanding personalities as Jeremiah and Daniel should not be counted. Yet, it was found justified, because one dare not stand before G-d with insincerity in one's heart. One must come to G-d in truth. We must mean what we say. How else can one approach G-d, Who knows the innermost recesses of the human heart?"<p>According to Professor Berkovits, the Talmudic discussion regarding changing or maintaining the original wording of Moses' description of G-d: <em>"Ha'Kayl ha'gah'dohl, ha'gee'bohr, v'ha'noh'rah,"</em> the great, mighty, and awesome G-d, underscores the efficacy of obligatory prayer. It is often assumed that spontaneous prayer, praying out of intense feeling or due to personal crisis, is the most poignant and exalted form of prayer. But one who turns toward G-d only in times of distress is often selfish and lacking sincerity. Where were you when your world was perfect? Did you thank G-d, did you acknowledge G-d, when everyone was healthy and in good spirits?</p>It was precisely for this reason that the Men of the Great Assembly were given their special honorific title. Certainly these sages appreciated the pain and travail of Jeremiah and Daniel, who felt that they could not bring themselves to say what they considered falsehood when they saw the terrible human suffering and the Temple in ruins before them. Nevertheless, the Men of the Great Assembly said, "No." We realize that G-d's goodness is with us even through the suffering, pain and hurt. To the contrary, they said, so great is the mightiness of G-d, that He controls His anger and is long-suffering even with the wicked. This, in fact, is G-d's awesomeness, for were it not for the fear of G-d, how could a single nation [Israel] survive among all the heathens? Therefore, they restored Moses' original phraseology to the <em>Amidah</em>.<br /><br /><p>It is, in truth, only when we see the full picture of G-d, that mortals are able to appreciate His greatness. Focusing on individual tragedies makes it impossible to see the overall and overwhelming goodness of the human condition, which is all due to Divine beneficence. </p>How fortunate are we, O Israel, that we are judged by a great, mighty, and awesome G-d--our Father in heaven!<br /><br /><p>May you be blessed. </p>Please note: This year, the joyous festival of Tu B'Av, the fifteenth of Av, is celebrated on Sunday night and Monday, July 25thth and 26th, 2010. Happy Tu B'Av (for more information, please click <a href="http://www.youtube.com/watch?v=MqYtvcqLO4o">here</a>)Jewish Treatshttp://www.blogger.com/profile/08211159282308638591noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-76814277148968387982010-07-20T12:30:00.000-07:002010-07-20T12:36:28.896-07:00Devarim 5770-2010<p><strong><span style="font-weight: normal;">"On That Day the Lord Shall Be One and His Name One" --</span><br /></strong></p><p>The book of Deuteronomy, known in Hebrew as <em>Devarim</em>, opens with the people now standing at the border of Canaan. Having led the people of Israel through the wilderness for 40 years, Moses offers the first of a series of farewell messages. He recounts the many years of wandering, and warns the people against the temptations that await them in Canaan. </p> <p>In chapter 2 of Deuteronomy, after dwelling on the people's abortive attempt to enter Canaan, Moses recalls the victories that were won in the final years of their wanderings. Noting that rebellion had brought shame and punishment upon the people, Moses underscores that their obedience was crowned by blessing and triumph.</p> <p>Upon reviewing the travels and the encounters, Moses reiterates G-d's instructions to the people as they approached the borders of the children of Esau who dwell in Seir. Deuteronomy 2:5: "<em>Ahl tit'gah'roo vahm, kee loh eh'tayn lah'chem may'ahr'tsahm, ahd mid'rahch kahf rah'gel, kee y'roo'shah l'Eisav, na'tah'tee eht har Seir,</em>" Do not contend with them [the children of Esau] for I will not give you their land, not so much as the sole of the foot to tread on, for I have given Mount Seir to Esau for possession. </p> <p>Moses notes that even though the Israelites were not permitted to do battle with the children of Esau, they were permitted to purchase bread and water from them. The people, however, moved on in their travels without passing through the land of the children of Esau. </p> <p>Moses then recalls the people's encounter with the Moabites on the border of Moab, how they crossed through the Brook of Zered, and faced down the Ammonites and the Amorites. </p> <p>In Deuteronomy 2:19, Moses reminds the people of G-d's warning before their encounter with the Ammonites: "<em>V'kah'rav'tah mool b'nei Ammon, ahl t'tzoo'raym, v'ahl tit'gahr bahm, kee loh eh'tayn may'eretz b'nei Ammon l'chah y'roo'shah, kee liv'nei Lot n'tah'tee'hah ye'roo'shah,</em>" And when you come close to the children of Ammon, harass them not, nor contend with them, for I will not give you the land of the children of Ammon for possession because I have given it unto the children of Lot for a possession.</p> <p>Although Moses' review of what happened to the Jewish people as they approached the land of Canaan seems to be pretty straightforward, this narrative is far more than a simple history lesson.</p> <p>In Deuteronomy 2:5 and 2:19, we see that the people of Israel are specifically instructed not to touch the people of Edom (Esau) and Ammon, or to possess their lands, for those lands were given as inalienable possessions to their inhabitants. Perhaps the reason for allowing these nations to hold onto their lands was due to the special relationship between the people of Israel and the nations of Edom (the descendants of Esau) and Ammon (the offspring of Lot). Since they are related to the Jewish people, Israel is forbidden to make war with them, or to harass them. Even in later times when David fought against the descendants of Esau and they became subservient (Samuel II 8:14), we see that David did not dispossess them from their land. In fact, they later became independent again (Kings II 8:20).]</p> <p>The rabbis note an interesting exception with regard to the Moabites. After all, they too were descended from Lot and were related to the people of Israel, yet, Israel was permitted to conquer their land. The commentators ascribe this to the fact that Moab hired Bilaam to curse the Jewish people in an attempt to defeat them. Consequently, there is no prohibition to make war with Moab or to incite them. This explains why a portion of the land of Moab that was previously overrun by Sichon in his battle, was possessed by Israel. However, even the Moabites were rewarded for their part in sparing Abraham's life when Lot did not reveal that Sarah was really Abraham's wife and not his sister (Genesis 12:10-13:1)</p> <p>The two verses that were previously cited regarding the prohibition of possessing the lands of Edom and Ammon are by no means a simple recounting of history. In fact, they confirm a fundamental principle that many take for granted. The fact that G-d plays an especially Providential role in the history of Israel is confirmed by the story of the Exodus, and by the wanderings in the wilderness. But does G-d also play a key role in the lives of other nations? Clearly, He does. It is the permanent allotment of the lands of Edom and Ammon to their native inhabitants that confirms the concept that G-d holds sway over all the nations, cares for them all and judges them. He is the one single G-d. He is G-d alone, and there is no power besides Him. Other gods are false, and their adoration futile.</p> <p>The book of Deuteronomy, often regarded as simply a rehash of Jewish history, is in fact a primary source for the concept of a "universal" G-d. It is here that monotheism is proclaimed in its full glory. Two little seemingly "throw-away" verses in Deuteronomy, 2:5 and 2:19, powerfully proclaim a singular all-embracing G-d of the world, Who cares for Israel as well as all the nations of the world. </p> <p>May you be blessed.</p> <p>Please remember: Rosh Chodesh, the beginning of new month of Av, began on Sunday night, July 11 and continues through Monday, July 12. It marks the beginning of the "Nine Days," a period of intense mourning leading up to Tisha B'Av. This Shabbat is called <em>"Shabbat Chazzon"</em>--the Sabbath on which we read the prophetic vision of Isaiah (Chapter 1) and its foreboding message of impending destruction.</p><br /> <p><em><br /><br /> </em> </p><br /> <p><br /></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-52167230877211741332010-07-19T12:36:00.000-07:002010-07-20T12:39:32.710-07:00Va'etchanan 5770-2010<span style="font-weight: normal;">"Moses Blames the People for His Fate" --</span><br /><br /><p>As this week's parasha, parashat Va'etchanan, opens, Moses pleads with G-d to allow him to enter the land of Israel. In fact, the word "<em>va'etchanan</em>" literally means, “I [Moses] pleaded” with G-d. </p> <p>At this point, Moses recalls G-d's rejection, as recorded in Deuteronomy 3:26, saying: “<em>Vah’yit’ah’bayehr Hashem bee l’mah’ahn’chem, v’loh shah’mah ay’lai,</em>” But G-d became angry with me because of you, and He did not listen to me. So angry is G-d with Moses that He insists that Moses stop speaking to Him further about this matter. Instead, G-d instructs Moses to go to the top of the mountain and look with his eyes westward, northward, southward and eastward, because he will not cross the Jordan.</p> <p>This is not the first time that Moses holds the Jewish people accountable for his fate. In the opening chapter of Deuteronomy, Moses recalls the sin of the scouts, as well as G-d’s decree that none of the men of that generation would enter the land of Canaan. Moses says (Deuteronomy 1:37): “<em>Gahm bee hit’ah’nahf Hashem big’lal’chem lay’mor: Gahm ah’tah loh tah’voh shahm,</em>” G-d became angry with me as well, because of you, saying: You too shall not come there [to the land of Canaan].</p> <p>The fact that Moses blames Israel for causing him to be ineligible to enter the land of Canaan is rather strange. After all, when G-d told Moses to bring forth water from the rock at<em> May M’reeva</em>, we are told, in Numbers 20:1-13, that G-d punished Moses for hitting the rock rather than speaking to it. In Numbers 20:12, G-d specifically says to Moses and Aaron: “<em>Yah’ahn loh heh’eh’mahn’tehm bee, l’hahk’dee’shay’nee l’ay’nay B’nei Yisrael, lah’chayn, loh tah’vee’ooh eht hah’kah’hal hah’zeh ehl ha’ah’retz ah’sher nah’tah’tee lah’hem,</em>” Because you did not believe Me, to sanctify Me in the eyes of the Children of Israel, therefore, you will not bring this congregation to the land that I have given them. Furthermore, Moses’ inability to enter Canaan because of his sin at <em>May M’reeva</em> is reiterated toward the end of the Torah (Deuteronomy 32:51), immediately prior to Moses’ passing. These references clearly contradict placing the blame for Moses’ fate on the people of Israel.</p> <p>The Malbim (Rabbi Meir Yehudah Leibish Malbim, 1809-1879, leading Torah scholar in Germany, Romania and Russia) explains that when G-d proclaimed to the generation of the scouts that they could not enter the land of Israel, He decreed at that time that Moses, as well, would not enter the land. Since the people were no longer worthy of having Moses bring them into the land, Moses himself could not enter. </p> <p>In a fascinating parenthetical note, the Malbim states that had Moses entered the land, he would have immediately built an everlasting Temple, the Canaanite nations would have all surrendered, and the Messianic period would have been ushered in.</p> <p>All this, of course was dependent upon the behavior of the people of Israel, their loyalty to G-d, and their acting as a kingdom of priests and a holy people. But after they sinned with the scouts, their fate was sealed, and Moses could no longer bring them to the Promised Land. Instead, there would be a period of enslavement and exile, followed by the eventual destruction of the Temple.</p> <p>That is why Moses says to the people that G-d was angry at him because of them, and could not enter the land. Nevertheless, explains the Malbim, the decree forbidding Moses to enter the land was not irreversible. The punishment could have been rescinded had it not been for Moses’ own sin of hitting the rock. Had Moses sanctified the name of G-d publicly by speaking to the rock, the faith of the people of Israel would have been restored, resulting in Moses being granted permission to bring the people into the land.</p>My good friend, Hilly Gross, suggests a rather intriguing alternate explanation. He asks, Why is Moses laying such a heavy “guilt trip” on the people of Israel, blaming them for his fate? After all, Moses had never lost an argument with the Al-mighty, and on several previous occasions had successfully persuaded the Al-mighty to forgive the people. Mr. Gross suggests that Moses blamed the people in the hope that they would now pray for him and ask that the decree against Moses be rescinded. After all, the power of public prayer is far greater than individual prayer. If Moses’ personal prayers could not persuade G-d, perhaps the people’s collective prayers could convince Him to annul the decree against Moses, enabling him to enter the land of Israel.<br /> <p>Unfortunately, at this point in his relationship with the people, Moses, the talented leader, Shepherd of Israel, was unable to persuade them to pray for him. Perhaps the people were too caught up with their own concerns to care about Moses. Perhaps, they felt that now that most of the older generation had already perished in the wilderness, Moses had utterly failed them.</p> <p>Perhaps the real reason why Moses does not enter the land of Israel was because he had lost the people’s support, and could no longer rally them to his side. A new leader was necessary for a new generation of Jews, who would regain the people’s confidence, lead them to the Promised Land and vanquish their enemies.</p> <p>Moses, the Egyptian prince, whose charisma was always able to win over his followers, and whose powerful personality was able to bring even the mighty Pharaoh to his knees, no longer possessed that special spirit. He was now ready to pass the scepter of leadership on to the next generation, to Joshua.</p> <p>May you be blessed.</p> <p>Please note: The observance of the fast of <a href="http://www.njop.org/html/TishaB.html">Tisha B’Av</a>, marking the destruction of the Jerusalem Temples, starts on Monday night, July 19th and continues through Tuesday night, July 20th, 2010. Have a meaningful fast. </p><br /> <p><em><br /><br /> </em> </p><br /> <p><br /><br /><br /><br /></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-1509285440160061232010-07-13T12:41:00.000-07:002010-07-20T12:42:13.286-07:00Is being a "Good Jew" in your heart enough?<object style="background-image: url(http://i3.ytimg.com/vi/rI7nLdSesIg/hqdefault.jpg);" height="295" width="480"><param name="movie" value="http://www.youtube.com/v/rI7nLdSesIg&hl=en_US&fs=1"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/rI7nLdSesIg&hl=en_US&fs=1" allowscriptaccess="never" allowfullscreen="true" wmode="transparent" type="application/x-shockwave-flash" height="295" width="480"></embed></object>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-70874630837672885292010-07-07T12:41:00.000-07:002010-07-20T12:41:30.877-07:00How Our Current Heat Wave Connects to the Three Weeks<object style="background-image: url(http://i1.ytimg.com/vi/XeAR2xq5SEs/hqdefault.jpg);" height="295" width="480"><param name="movie" value="http://www.youtube.com/v/XeAR2xq5SEs&hl=en_US&fs=1"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/XeAR2xq5SEs&hl=en_US&fs=1" allowscriptaccess="never" allowfullscreen="true" wmode="transparent" type="application/x-shockwave-flash" height="295" width="480"></embed></object>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-9544185999025739392010-07-06T12:42:00.000-07:002010-07-06T14:04:25.094-07:00Matot-Masei 5770-2010<p>"Do Not Pollute the Land...Do Not Defile the Land" -- </p><p><br />In the second of this week’s double parashiot, Matot-Masei, the Torah describes the contours of the Levite cities and deals at length with the special cities of refuge that were set aside for unintentional murderers.</p><p>As part of the related discussion regarding the taking of life, the Torah, in Numbers 35:31, warns not to accept ransom for the life of a murderer who is worthy of death or for an unintentional murderer who leaves the city of refuge before the death of the High Priest. In this manner, the Torah stresses the ultimate sanctity of life, underscoring that under no circumstances may murder be condoned or excused. Those who take life are not permitted to buy their freedom, lest the land itself [Canaan] in which G-d dwells, be contaminated.</p><p>The Torah then states (Numbers 35:33): “<em>V’loh tah’chah’nee’foo eht hah’ah’retz ah’sher ah’tem bah, kee hah’dahm, hoo yah’chah’neef eht hah’ah’retz,</em>” You should not pollute the land on which you are, for the blood pollutes the land. The verse then dramatically asserts that the land will have no atonement for the blood that was spilled in it, except by the blood of the one who spilled it. The very next verse then warns the people (Numbers 35:34): “<em>V’loh t’tah’may eht hah’ah’retz ah’sher ah’tem yoh’shvim bah, ah’sher Ah’nee sho’chayn b’toh’chah</em>,” And you shall not contaminate the land that you inhabit, in the midst of which I dwell, for I the L-rd dwell in the midst of the Children of Israel.</p><p>Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) translates the words, “<em>v’loh tah’chah’nee’foo</em>,” as a warning to the people not to “make the land evil,” or as <em>Targum Onkelos</em> (Onkelos, c.35 C.E.-120 C.E., author of the definitive Aramaic translation of the bible) renders it, “You shall not bring the land into ill repute.”</p><p>The Ramban (Nachmanides, Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator), quoting the <em>Sifrei,</em> translates the words, “<em>v’loh tah’chah’nee’foo</em>,” based on the root of the Hebrew verb that means to “flatter.” After warning that no ransom may be taken for the life of a murderer, the Torah adds a further admonition that a murderer may not be shown favor or discharged because of his powerful position or the influence of his family.</p><p>The commentators explain that the Torah warns not to defile the land, because the Divine presence cannot tolerate a place of impurity. Since the essence of the Divine presence dwells in the midst of the Jewish people, the people would need to be exiled from the defiled land so that the Divine presence could continue to be with them. We learn from this that the exile of the People of Israel is due to the exile of the Divine presence, and not the other way around.</p><p>The Malbim (Rabbi Meir Yehudah Leibish Malbim, 1809-1879, leading Torah scholar in Germany, Romania and Russia) also explains the words, “<em>v’loh tah’chah’nee’foo</em>,” to mean “flattery,” which he defines as something “that is not as it appears to be”--a righteous person who is evil inside; a land that looks fertile, but yields poor quality fruit. Citing the Al-mighty’s warning, the Malbim explains that this is what the Torah in Deuteronomy 28 predicts will happen if the people fail to heed G-d’s words, “You will bring much seed out of the fields, but you will harvest little (v. 38). You will plant vineyards, and work them, but you will not drink wine (v. 39). You will have olive trees throughout your boundaries, but you will not anoint yourself with oil (v.40). All your trees and the fruit of the land, the locusts will inherit” (v. 42). This, the Malbim asserts, will be the<em> quid pro quo</em>, the punishment, for “flattering” a murderer by declaring him innocent in return for a bribe. </p><p>I would like to suggest a possible metaphorical interpretation to these verses. Perhaps, in these declamations, the Al-mighty warns His people to be faithful to the land of Israel and to be honest with themselves regarding the land of Israel. Supporters of Israel must not delude themselves into thinking that all is perfect in Israel and must not overly flatter Israel. Indeed Israel’s faults, shortcomings and blemishes must always be acknowledged. On the other hand, our people must not defile the land by focusing only on its shortcomings and blemishes, and fail to see its overwhelming goodness and merits.</p><p>Even in this day and age, when Israel is under unprecedented attack, accused of genocide and of war crimes, when every means of self-defense is denied Israel no matter how cautious and careful the government is, our credibility will be lost if we are not forthcoming regarding the shortcomings of Israel, the land and the people.</p><p>Of course, at a time when the whole world is critical of Israel, we have a right to fiercely defend it by focusing more on its unprecedented achievements than on its faults, which only provides further ammunition to our enemies. Deep in our hearts, we need to recognize and know that everyone and everything can always improve, and that striving for perfection will always remain the historic goal of our people and its Torah.</p><p>Therefore, let us neither flatter the land nor defile the land, but rather regard it with truth and honesty, to help it achieve perfection. Finally, let us pray that peace prevail in Zion and hope that Israel’s citizens shall soon merit to dwell in tranquility and security. </p><p>May you be blessed.</p><br /><p><em><br /><br /></em></p><br /><p><br /><br /></p><br /><p><br /><br /></p><br /><p align="left"><br clear="all"><br /></p><br /><p> </p><br /><br clear="all">weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-56639349515739495422010-06-28T15:31:00.000-07:002010-06-28T15:35:38.909-07:00Pinchas 5770-2010"The Colorful Biography of Pinchas" --<br /><br /><p align="right"><em>Rabbi Ephraim Buchwald</em></p><br /><p>At the end of last week's parasha, we learned that a prominent couple performed a lewd act in public in order to directly challenge Moses' authority. Pinchas, the son of Elazar, arose suddenly from among the congregation and, in his zealotry, plunged his spear through the couple, stopping the plague that had struck the people of Israel. </p><p>As this week's parasha, parashat Pinchas, opens, G-d praises Pinchas for turning back His wrath from upon the children of Israel by zealously avenging G-d, so that He did not consume the children of Israel in His vengeance.</p><p>The parasha now reveals the names of the wanton couple. Zimri, the son of Salu, was a leader of the house of the tribe of Simeon, and the slain Midianite woman was Cozbi, whose father Zur was one of the leaders of Midian. In Numbers 25:12, G-d declares: "<em>La'chayn eh'mor, hin'neh'nee no'tayn lo et b'ree'tee shalom,"</em> Therefore, says G-d to Moses, let it be said that I give Pinchas My covenant of peace, and that he and his offspring after him will be part of the eternal covenant of priesthood, because he exacted vengeance for his G-d, and atoned for the children of Israel.</p><p>Pinchas, a descendent of one of the most prominent families in Israel, was the son of Elazar, the son of Aaron, the High Priest. His grandmother was one of the daughters of Putiel (Exodus 6:25), a descendent of Jethro who had married into the family of Joseph. Apparently, Pinchas was an only child, and father of a son named Avishua (Chronicles 1, 6:35).</p><p>Although, Pinchas is widely known for his zealous action, during his lifetime he amassed an impressive record of achievement. Psalm 136:30, sings the praises of Pinchas for standing up and "praying" to stop the plague that had struck Israel. When Israel was instructed to avenge the Midianites for their treachery (Numbers 31:6), Moses chose Pinchas to head the forces that defeated the Midianites. In Joshua 22, we are told that Pinchas was sent along with 10 tribal leaders to reason with the tribes of Reuben, Gad and half of Menashe, after these tribes built a large altar for themselves on the east side of the Jordan. Through his diplomatic negotiations with the prodigal tribes, Pinchas elicited an apology from them, acknowledging that they had no intention of offering sacrifices on the illegal altar, but rather hoped that the altar would serve as an affirmation of their commitment to the tribes of Israel and the unity of the nation. The book of Judges (20:28) also records that it was Pinchas who, in his function as priest, consulted with the Urim and Tumim in the treacherous incident of the concubine of Gibeah.</p><p>The Midrash and the Talmud tell us that Pinchas was subject to great ridicule throughout much of his life due to his mother's foreign origins. The Talmud, in <em>Sotah</em> 43a, suggests that the reason that Pinchas led the battle against the Midianites was in order to avenge the sale to Egypt of his great-grandfather, Joseph, by the Midianites. </p><p>Despite the fact that Pinchas killed the defiant couple without authority, he is nevertheless regarded as a national hero. Jewish tradition considers his act honorable because it stopped the Jewish men from engaging in wholesale lewdness. The Talmud, in <em>Sanhedrin</em> 82a, graphically describes the dramatic confrontation with Moses: Zimri grabbed Cozbi by her hair, stood her in front of Moses and began to scream: "Son of Amram! Is this woman forbidden to me or permitted? If you say she is forbidden, who gave you the permission to marry the daughter of Jethro?" </p><p>When Moses did not answer, all the people began to cry. At that moment, Pinchas remembered the law that it is permissible to take the life of someone who performs such a lewd act and acted accordingly.</p><p>The Talmud, in <em>Sanhedrin</em> 82b, states that six miracles occurred for Pinchas, enabling him to punish the two sinners. Pinchas then argued with the Al-mighty regarding the justice of punishing so many: "Shall 24,000 [People of Israel] perish because of these [Zimri and Cozbi]?" he cried out. The ministering angels sought to repulse him. G-d, however, insisted that they let him be, referring to Pinchas as "a zealot, a descendant of a zealot, a turner-away of wrath, and the son of a turner-away of wrath." This, apparently, was an illusion to Levi, the first ancestor of his tribe who was zealous for his sister Dina's honor, and to Aaron, Pinchas' grandfather, who turned away G-d's wrath on the occasion of Korach's revolt.</p><p>The Talmud, in <em>Sotah</em> 22b, tells us that Pinchas' act eventually became a byword among the people of Israel, especially for the hypocrites who "perform deeds like Zimri, and seek a reward like Pinchas!"</p><p>According to Maimonides'(Rambam, the great Jewish philosopher, codifier and physician, 1135-1204) introduction to his <em>Mishnah Torah</em>, it was Pinchas who received the oral tradition from Moses and transmitted it to Eli, the High Priest. The <em>Midrash Rabbah</em>, Numbers 16a, identifies the two spies who were sent to Jericho as Caleb and Pinchas. The fact that Scripture in Joshua 2:4 states, "and she [Rahab] hid <em>him</em>" (singular) was because Pinchas was transformed into an angel who was not seen, and there was no need to hide him. </p><p>Furthermore, there are even those who suggest that after his death, Pinchas eventually returned to the world of the living in the form of Elijah the Prophet. Others explain that because Elijah was a disciple of Pinchas in zealotry, he is therefore considered like him.</p><p>A further parallel between Pinchas and Elijah is that they both defended G-d's dignity. Pinchas did so when confronting the lewd offenders. Elijah did so when confronting the evil king and queen, Ahab and Jezebel, who forbade the circumcision of Jewish children.</p><p>The Midrash <em>Bereishith Rabbah</em> 60:3 states that Pinchas lost his power of prophecy, because he failed to release Jephtah from his vow. Both Jephtah and Pinchas felt that it was beneath their dignity to be the first to approach the other to resolve the issue. As a result of their hubris, an innocent woman [Jephtah's daughter] was to suffer unnecessarily.</p><p>The Arizal (Isaac Luria,1534-1572, considered the father of contemporary Kabbalah) taught that Nadav and Avihu, the sons of Aaron who died for bringing an improper fire, had entered the body of Pinchas when he killed Zimri. The parallel being that all three acted without conferring with their elders. However, in contrast to the two sons of Aaron, Pinchas was not punished because he did the correct thing.</p><p>Obviously, we see that Pinchas was much more than simply a "zealot." He was a formidable leader of Israel who left a most impressive legacy of service to his people, who continue to benefit from his bold actions to this very day.<br /><br />May you be blessed.</p><p><em>Please note: The Fast of Shiva Assar b'Tammuz (the 17th of Tammuz) will be observed this year on Tuesday, June 29, 2010, from dawn until nightfall. The fast commemorates the breaching of the walls of Jerusalem, leading to the city's and Temple's ultimate destruction. The fast also marks the beginning of the "Three Weeks" period of mourning, which concludes after the Fast of Tisha B'Av.Have a meaningful fast. <a href="http://www.jewishtreats.org/2009/07/seventeenth-of-tammuz.html">Click here</a> for more information.<br /><br /></em></p><br /><p><br /><br /></p><br /><p><br /><br /></p><br /><p align="left"><br clear="all"><br /></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-3120378983913790042010-06-23T11:05:00.000-07:002010-06-29T11:05:36.279-07:00Look for the Meaningful Moments in Life<object style="background-image:url(http://i2.ytimg.com/vi/Y3N8BE9nvsE/hqdefault.jpg)" width="480" height="295"><param name="movie" value="http://www.youtube.com/v/Y3N8BE9nvsE&hl=en_US&fs=1"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/Y3N8BE9nvsE&hl=en_US&fs=1" width="480" height="295" allowScriptAccess="never" allowFullScreen="true" wmode="transparent" type="application/x-shockwave-flash"></embed></object>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-44366182434281589552010-06-21T14:52:00.000-07:002010-06-21T14:55:47.918-07:00Balak 5770-2010"A Nation that Dwells Alone" --<br /><br /><p align="left">In this week’s parasha, parashat Balak, Balak, the king of Moab, retains the services of the renowned gentile prophet, Bilaam, to curse the Jewish people. Due to G-d’s intervention, Bilaam is unable to curse Israel and, to Balak’s great chagrin, Bilaam instead blesses the Jewish people. </p><p>Even in his first prophecy, Bilaam acknowledges that he is powerless to curse Israel, declaring in Numbers 23:8: “<em>Mah eh’kov, loh ka’boh Kayl; ooh’mah ehz’ohm, loh zah’ahm Hashem</em>,” How can I curse, if G-d has not cursed? How can I be angry, if G-d is not angry? Bilaam then discloses that he is helpless against Israel. After all, from their very origins, due to their loyalty to their forebears, the people of Israel are as firmly established as the rocks and the hills. Bilaam then famously exclaims, Numbers 23:9: “<em>Hen ahm l’vah’dahd yish’kohn, ooh’vah’goyim loh yit’chah’shav,</em>” Behold, a nation that dwells alone, and is not reckoned among other nations.</p><p>There are those who interpret this verse to mean that the Jewish people are never counted among the traditional number of 70 nations. There are 70 nations and the nation of Israel. According to tradition, while each of the 70 nations has its own angelic guide, the Jewish people are under the exclusive dominion of G-d. Therefore, it is inconceivable that any curse can have impact upon them. </p><p>Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) maintains that the phrase, “Israel is not reckoned among the nations,” means that, in the final judgment, Israel will not be annihilated along with the other nations. The Netziv (R' Naftali Zvi Yehudah Berlin, author of<em> Ha’amek Davar</em>, 1817-1893) explains that when the Jewish people do not assimilate with the nations among whom they dwell, they will dwell in peace and with honor. However, if they do mix with the nations, they will lose all respect and dignity.</p><p>The prophecy of Bilaam declaring that the Jewish people are a breed apart, has proven to be a very accurate portrayal of the Jewish people throughout its history, for better or for worse. It is as if the world is divided in two factions: the Jewish people and the non-Jewish people. One, a tiny group--the other, the overwhelming numbers of humankind.</p><p>Although the Jewish people are overwhelmed quantitatively, they hold their own qualitatively. Certainly, the People of Israel have had much experience in living physically apart, in ghettos, in the Pale of Settlement, excluded from feudal trade unions, and subject to constant anti-Semitism. On the other hand, the Jewish people have also lived <em>spiritually</em> apart, attempting to live as a holy people, offering their submission to G-d and His Torah. Having focused on education, they have successfully taught the world a new social order. They created schools and nurtured students to pursue knowledge as a sacred calling.</p><p>Although the doctrine of the chosenness of Israel has come under attack, especially in the last 200-300 years, looking at the agenda of the world, it is hard to argue that the Jewish people are not chosen, for one reason or another, for good or for bad. It seems as if the vast majority of the world’s agenda is focused on Israel. Every day, another crisis seems to arise.</p><p>Many Jews feel that the emphasis on Jewish exceptionalism is far too overstated, and wish to assimilate out of its specialness. Even the State of Israel wants to be treated simply as a normal member of the community of nations. But, Bilaam’s doctrine apparently prevails. Israel remains apart from all the countries of the world.</p><p>There are those who argue that the concept of a nation that dwells alone is a very dangerous and harmful model. They maintain that it is unwise to inculcate Jewish youth with this paradigm, which implies that Jews are meant always to suffer. On the other hand, the nation that dwells alone is truly special, and that specialness is a great blessing and privilege. </p><p>When the nations of the world start judging Israel (the people and the nation), by the standards they expect of all other nations, then we are in trouble. The Jewish people should expect to be held to a higher standard than the rest of the world. We are a nation apart. We are intended to be different. We must be a more moral nation, more committed to good than any other people. If we lose that special status, we lose the magic of being Jewish.</p><p>We dare not allow that to happen.</p><p>May you be blessed.</p><br /><p><strong><br /><br /></strong></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-64416376832758526632010-06-15T13:53:00.000-07:002010-06-15T14:09:32.995-07:00Chukat 5770-2010"And from Mattanah to Nahaliel"<br /><br /><p>In this week's parasha, parashat Chukat, after a series of battles and confrontations with hostile nations, the Torah records a lyrical, but esoteric, poem concerning the well of Miriam.</p><p>Numbers 21:17 reads: "<em>Ahz yah'sheer Yisrael, et hah'shee'rah ha'zoht: Ah'lee v'ayhr, eh'noo lah.</em>" Then Israel sang this song: </p><p>"Spring up, O well, sing to it.<br />The well which the princes dug;<br />which the nobles of Israel excavated with the scepter, and with their staffs;<br />and from the wilderness to Mattanah.<br />And from Mattanah, to Nahaliel;<br />and from Nahaliel, to Bamoth.<br />And from Bamoth to the valley that is in the field of Moab, by the top of peak which looks down upon the wilderness."</p><p>According to our commentators, this poem is part of a series of verses describing famous battles that were recorded in "The Book of the Wars of G-d," a volume that some speculate originated with Abraham, and was lost along with other early historical documents.</p><p>Nachmanides (Ramban, Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) claims that the names of cities mentioned here are all places that Israel captured from Sichon, the king of Emor. They are recorded here to confirm Israel's right to possess these lands.</p><p>However, Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) interprets these verses according to the Midrash, which claims that these places, as well as those mentioned in the preceding verses, are locations where great miracles occurred as Israel traveled through the wilderness.</p><p>So, for instance, when Numbers 21:15 states: "And the slope of the valleys that inclines toward the seat of Ar, and leans upon the border of Moab," Rashi cites the Midrash that states that the Emorites hid in the mountains in order to attack Israel after they passed through the valley. But once the people of Israel passed through the valley, the mountains began to tremble and moved closer to the mountains of Moab, crushing the Emorites who were hiding in the hills.</p><p>Rashi interprets the word "<em>Mattanah</em>" found in Numbers 21:18: "And from the wilderness to Mattanah," not as the name of a location, but rather that G-d gave the Jewish people the well of Miriam as a gift (<em>mattanah</em>) to supply the people with water during their 40 years in the wilderness.</p><p>The Talmud in <em>Nedarim</em> 55a-b, turns the phrase "<em>Oo'me'midbar Mattanah,</em>" found in Numbers 21:18, into a lesson of ethics and educational philosophy. </p><blockquote><p>Ravah [the Talmudic sage] was asked, What is meant by the verse "and from the wilderness, Mattanah"–-he replied: When one makes himself as the wilderness, which is free to all [meaning prepared to teach the Torah to all] the Torah is presented to him as a gift ["<em>mattanah</em>"], as it is written: "And from the wilderness, Mattanah." And once he has it as a gift, G-d gives it to him as an inheritance ["<em>nahaliel</em>"], as it is written, Numbers 21:19: "And from Mattanah, Nahaliel." And when G-d gives it to him as an inheritance, he ascends to greatness, as it is written: "And from Nahaliel, Bamot [heights]." But, if he exalts himself, the Holy One blessed be He casts him down, as it is written, Numbers 21:20: "And from Bamoth, to the valley." Moreover, he is made to sink into the earth, as it is written, Numbers 21:20: "Which looks down upon the wilderness." But should he repent, the Holy One blessed be He will raise him again, as it is written (Isaiah 40:4): "Every valley shall be exalted."</p></blockquote><p>From a literary perspective, the Torah simply seems to be stating that the Jewish people traveled from the wilderness to Mattanah, and from Mattanah to Nahaliel, and from Nahaliel to Bamoth. Nevertheless, our rabbis make a point of emphasizing that the Torah, within the process of recording the historical itinerary of the people's travels, is teaching much more than the names of places. Consequently, the great sage, Ravah, declares unequivocally, that Torah, like a wilderness, is not only the legacy of all Jews, but that Torah may not be taught through hubris. In fact, whoever exalts himself, the Holy One blessed be He casts him down. There is no room for arrogance on the part of the teacher, no matter how brilliant a Torah scholar they are. An instructor may not insist that because of his erudition that he can only teach students of superior intelligence. Neither may one turn away a foolish question, if asked sincerely. Sincerity must be the determining factor, not endowed intelligence, which is purely a Divine gift, completely unearned.</p><p>Unfortunately, not everyone feels this way. Today there are yeshivot, schools established from kindergarten on, that are limited only to the children of clergy or scholars, so that these children will not be "contaminated" by the presence of children in the class whose parents may work for a living. One wonders, from how many yeshivot would Rabbi Akiva and Rabbi Meir have been excluded. The same holds true for schools whose tuitions are so exorbitant that only the children of the most affluent can attend. The Talmud (<em>Nedarim</em>, 81a) warns to be careful with the children of the poor, for from them will Torah come.</p><p>The "<em>mattanah</em>," the gift of Torah, will indeed come from those who have traversed the wilderness, who appreciate what deprivation means, whether material or intellectual, and are prepared to share their Torah with all, to all sincere students. </p><p>That is the bold message of this seemingly innocuous poem. That is why it is so special, and so sacred.</p><p>May you be blessed.<br /><br /></p><br /><p><strong><br /><br /></strong></p><br /><p align="left"><br clear="all"><br /></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-66259876029560653542010-06-15T11:04:00.000-07:002010-06-29T11:04:34.699-07:00Thoughts on Father's Day from Rabbi Buchwald<object style="background-image:url(http://i4.ytimg.com/vi/GtFhlM8Pc2c/hqdefault.jpg)" width="480" height="295"><param name="movie" value="http://www.youtube.com/v/GtFhlM8Pc2c&hl=en_US&fs=1"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/GtFhlM8Pc2c&hl=en_US&fs=1" width="480" height="295" allowScriptAccess="never" allowFullScreen="true" wmode="transparent" type="application/x-shockwave-flash"></embed></object>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-28465881762685876612010-06-09T11:02:00.000-07:002010-06-29T11:02:53.542-07:00Thanks for the Mazel Tovs<object style="background-image:url(http://i1.ytimg.com/vi/tGIHCHnCJRQ/hqdefault.jpg)" width="480" height="295"><param name="movie" value="http://www.youtube.com/v/tGIHCHnCJRQ&hl=en_US&fs=1"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/tGIHCHnCJRQ&hl=en_US&fs=1" width="480" height="295" allowScriptAccess="never" allowFullScreen="true" wmode="transparent" type="application/x-shockwave-flash"></embed></object>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-63829329155758693782010-06-07T15:23:00.000-07:002010-06-07T15:25:50.957-07:00Korach 5770-2010“And Behold the Staff of Aaron had Blossomed” --<br /><p>The rebellion of Korach, about which we read in this coming week's parasha, parashat Korach, ends in great tragedy for Korach and his cohorts when the earth swallows them up. The 250 men who improperly offered incense also meet an untimely end when they are consumed by a heavenly fire.</p>Despite this intimidating display of Divine wrath, the very next day, the Children of Israel complain against Moses and Aaron, saying, Numbers 17:6: <em>"Ah'tem hah'mee'tem et ahm Hashem,"</em> You have killed the people of G-d! A plague breaks out, killing 14,700 Israelites before Aaron runs into the midst of the plague with an incense filled fire-pan, forestalling further calamity.<br /><br />At this point, G-d tells Moses that all tribal princes are to take their staffs, inscribe their names on the staff, inscribe the name of Aaron on the staff of Levi, and place the staffs inside the Tent of Meeting before the holy Ark. G-d tells Moses, Numbers 17:20: <em>"V'hah'yah hah'eesh ah'sher ev'char bo–-mah'tay'hoo yif'rach,"</em> And it shall be that the man whom I shall choose, his staff shall blossom. This, says G-d, will stop the complaints of the Children of Israel against you and Aaron.<br /> <p>Moses places the twelve staffs in the Tabernacle. The very next day, when the staffs are removed, they discover that the staff of Aaron of the house of Levi had blossomed, sprouting a bud with ripened almonds.</p>The Torah informs us that the staff of Aaron was returned to the Tabernacle for safekeeping, to serve as a sign to prevent future rebellion.<br /> <p>Yehudah Nachshoni (popular Israeli parasha commentator) in his reflections on the weekly Torah portions, notes that the commentators are troubled by the new sign that G-d employs to prove Aaron's leadership. What is the point of the staff that blossoms? After all, there have already been three very definitive proofs confirming the leadership of Moses and Aaron: 1) Korach and his cohorts were swallowed by the earth, 2) those who brought incense were consumed by a heavenly fire, 3) 14,700 men died in the plague. Who else was there left to convince by the blossoming of the staff? What will this sign prove that the previous signs have not? After all this, how can G-d say, Numbers 17:20: That [with the sign of the staffs] I will cause to subside from upon me the complaints of the children of Israel which they complained against you?<br /> </p>The Ohr HaChaim (commentary on the Pentateuch by the famed Kabbalist and Talmudic scholar R' Chaim Ibn Attar, 1696-1743) suggests that even after the death of Korach, the people doubted Aaron's right to the priesthood. Although the people agreed that Korach deserved to die because he rebelled against Moses, his death did not in any way confirm that Aaron was entitled to be the High Priest.<br /> <p>The Ramban, Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator), maintains that the issue was not the priesthood. In fact, the people had been convinced that Aaron was indeed entitled to be High Priest. They were, however, unconvinced that the Levites should serve as ministers in the Temple in place of the first-born. The blossoming staff of Aaron, representing the tribe of Levi, confirmed, once-and-for-all, that the Levites were to be the ministers, in place of the first-born.</p>Rabbi Ben-Zion Firer (of Nir Galim, Israel, renowned for his erudite homilies) suggests two lessons that are taught by the blossoming staff. Rabbi Firer maintains that open miracles such as a staff blossoming, in general, do not effectively address an issue such as jealousy. Those who are caught up in jealousy, like Korach and his followers, are so emotionally invested that no miracle and no logic can sway them from their position. The miracle of the staff could, however, address the issues of those who honestly complained about the role of Aaron. Since those who questioned Aaron's leadership did so sincerely, therefore, when the staff blossomed, their questions were addressed and they accepted Aaron's leadership.<br /> <p>Rabbi Firer further points out that the staff, in this instance, does not represent a scepter of authority over others, but serves rather as an example of service to others. The other miracles that the People of Israel witnessed were signs of power and punishment. In general, weak people are not convinced of the righteousness of the powerful because of the strength of the powerful. Indeed, it is often a cause for greater resentment and desire for vengeance. The staff of Aaron, on the other hand, represents pleasantness and conciliation, which effectively persuades those who disagree with Aaron's communal appointments to finally accept it.</p><br /> <p>It is important to note that, previously, in the time of Pharaoh (Exodus 7:12), the staff of Aaron had swallowed the staffs of his challengers. In this instance, however, Aaron does not wish to rule over the others. That is why the staff simply blossoms amidst the others, and gently convinces the others of its exceptionalness. It is a staff of peace, tranquility, and brotherhood. In this gentle way, the people are convinced of Aaron's suitability far more effectively than by power and punishment.</p>Rabbi Isaac Judah Trunk (d. 1939, Chief Rabbi of Kutno, Poland, author of <em>Mikreh M'furash</em>, a lively commentary on the Torah) points out that there are some candidates for leadership who, on the surface, seem to be appropriate and well qualified. But, as soon as they assume the reins of leadership, they rapidly lose their talents and their pleasantness. There are others, who, once they enter into the office of leadership, seem to blossom, and their talents, goodness and kindness grow. This is the symbolism that the blossoming staff is intended to convey. In order to lead the Al-mighty's flock, Aaron and the future leaders of Israel must always grow in stature, talent and kindness, striving to become more perfect and effective leaders.<br /><br /> <p>May you be blessed.<br /></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-19023303713041716702010-05-31T10:47:00.000-07:002010-05-31T10:55:04.611-07:00Shelach 5770-2010"Was the Sin of the Scouts Greater than the Sin of the Golden Calf?" <br /><br />In last week's parasha, parashat B'ha'alot'cha, we learned of the murmurers who complained about the arduous trip from Egypt to Canaan. We were also told of the complainers who were dissatisfied with the manna and lusted for meat. It seems that wherever we turn, the ungrateful people of Israel are ready to rebel.<br /> <p>But perhaps the greatest of all the perfidious acts of the people of Israel is the sin of the Golden Calf. According to tradition it takes place on the 17th day of Tammuz, approximately three months to the day of the exodus from Egypt. The Torah was revealed at Sinai on the 6th of Sivan, where G-d Himself spoke to the people. Moses ascended the mountain for 40 days, and with their leader away, the people become impatient. When, according to the people's calculation, Moses was late in returning, they are convinced that he had died and feel compelled to find a substitute leader–-a Golden Calf.</p> <p>Could there be a greater affront to the Al-mighty than for the people to joyously worship the Golden Calf, especially in light of the many miracles that G-d had performed for them when He took them out of Egypt? How could a people be so ungrateful and so callous? Nevertheless, when Moses pleads for the people with all his might, G-d forgives them!</p> <p>And yet, in this week's parasha, parashat Shelach, when Moses sends out 12 leaders to scout out the land of Canaan, and 10 scouts return with an evil report, G-d does not forgive the people. </p>In Numbers 14:11, in response to the treachery of the scouts, G-d says to Moses: "<em>Ahd ah'nah y'nah'ah'tzoo'nee hah'ahm hah'zeh, v'ahd ah'nah lo yah'ah'mee'noo vee, b'chol hah'oh'toht ah'sher ah'see'tee b'kir'boh?"</em> How long will this people provoke Me, and how long will they not have faith in Me, despite all the signs that I have performed in their midst?<br /> <p>G-d wishes to smite the people and annihilate them and make a greater, more powerful nation of Moses. Moses begs the Al-mighty, once again, to forgive the people, but the best he can do this time, is to forestall an immediate wholesale slaughter of the sinful people. </p>In Numbers 14:20, G-d declares to Moses: I have forgiven them as you have requested. But, He says, Numbers 14:21: <em>"V'ooh'lahm, chai Ah'nee, v'yee'mah'lay ch'vohd Hashem et kol ha'ah'retz,"</em> as I live, and the glory of G-d shall fill the entire world, that all the men who have seen My glory and My signs that I have performed in Egypt and in the wilderness, and that have tested Me these ten times, and have not heeded My voice, they will not see the land. Except for Joshua and Caleb, all men who are of adult age will die in the wilderness as they wander for 40 years, waiting to enter the land of Canaan.<br /> <p>How is it possible that G-d forgives the people for the sin of the Golden Calf, but not when the scouts return with an evil report about the land of Canaan? </p>It could be that the report of the scouts is the "straw that breaks the camel's back." After all, G-d wants to destroy the people after the sin of the Golden Calf, but Moses successfully petitions for mercy on their behalf. Now that they sin again, G-d cannot be persuaded.<br /> <p>The great Biblical writer and political theoretician, Dr. Yisrael Eldad (1910-1996, noted Israeli freedom fighter and Revisionist Zionist philosopher), in his penetrating volume on the weekly Torah portions, <em>Hegyonot Mikrah</em>, suggests that the reason for the different outcomes is as follows: When Abraham was told to leave his land and the land of his fathers, and to go to a land that G-d will show him–-G-d did not even identify the land to which Abraham would be sent. Yet, Abraham went as a man of pure faith, as an idealist. He went because he believed that in this new land, wherever it was to be, a new reality awaited him, one that represented great hope and opportunity.</p>When the people of Israel left Egypt and were directed to go to the land of Canaan, they, in contrast to Abraham, did not go as idealists, but as former slaves, as refugees. They went as people who had been expelled from the only land they had ever known, that had been their home for hundreds of years. This was not a trip of fervent pioneers looking for a new land, it was an escape.<br /> <p>For the generation of slaves that had been expelled from Egypt, to stand at Mount Sinai and hear G-d speak was indeed a revelation. It made a deep impact on them and they were grateful to their G-d, their Redeemer. But when Moses disappeared for 40 days, there was no one to lead. Without Moses, there was no G-d. Worshiping the Golden Calf was simply a misapplication of their longing for G-d. This is confirmed by the people's shouts when they beheld the Golden Calf, Exodus 32:4: "This is your G-d, oh Israel, who brought you out of the land of Egypt!" This clearly indicates that the people were looking for a spiritual leader, for the One who had redeemed them from Egypt, and they acknowledge with gratitude what He had done for them.</p>On the other hand, the scouts brazenly announce, Numbers 14:4: <em>"Nit'nah rosh, v'nah'shoo'vah Mitzraima,"</em> Let us appoint for ourselves a new leader and go back to Egypt!<br /> <p>In the very first statement of the Ten Commandments, G-d identifies Himself as the G-d who took the people out of Egypt. Yet, the scouts declare that they wish to return to Egypt, to slavery. They deny the very essence of Sinai. The sin of "let us go back to Egypt" is greater than the sin of the Golden Calf. Consequently, their punishment is much harsher. </p>The Al-mighty was able to forgive the people for the impetuous sin of building a Golden Calf. After all, they remained loyal to G-d, they just could not get along without a leader. But, G-d could not forgive the people who had themselves been redeemed, and then announced that they wish to return to Egypt, clearly denying that the L-rd was the one who took them out of bondage.<br /> <p>With the people no longer physically or spiritually loyal, they were destined to wander for 40 years, until a new generation, a faithful generation, would arise, who would be allowed to enter the Promised Land, to hopefully become a kingdom of priests and a holy people. </p>A theological error may be forgiven, but a lack of faith and loyalty can not. How tragic!<br /> <p>May you be blessed.<br /></p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-75355666956265154102010-05-24T14:50:00.000-07:002010-05-24T15:03:43.367-07:00B'ha'alot'cha 5770-2010<strong>"The Murmurers"</strong><br /><br /><p>This coming week's parasha, parashat B'ha'alot'cha, is a complex and fascinating parasha. The first three chapters of the parasha contain many themes including the lighting of the Menorah, the consecration of the Levites, the celebration of Passover in the wilderness, the role of the fiery cloud upon the Tabernacle, the trumpets of silver, the people's departure from Sinai, the encounter with Jethro, the experiences of the people on the first journey, and Moses' prayers when the Ark began to move and when the Ark came to rest.</p><p>The trouble starts in chapter 11 of Numbers. This chapter, and the following three chapters, deal with a series of rebellions that begin soon after the people's departure from Sinai. These rebellions ultimately result in the people being prohibited from entering the Promised Land.</p><p>As chapter 11 of Numbers opens, we encounter the "<em>Mit'oh'n'nim</em>." Numbers 11:1 reads: "<em>Vah'y'hee ha'ahm k'mit'oh'n'nim rah b'ahz'nay Hashem; vah'yish'mah Hashem, vah'yee'char ah'poh; vah'tiv'ahr bahm aish Hashem, va'toh'chahl bik'tzay ha'mah'chah'neh.</em>" And the people began to murmur, speaking evil in the ears of the L-rd. And when the L-rd heard, His anger was kindled, and the fire of the L-rd burned among them, and it consumed at the edge of the camp. As the fire continued to wreak destruction, the people cried out to Moses. Moses prayed to G-d, and the fire subsided. Moses called the place "<em>Taverah</em>," to commemorate the fire of G-d that had burned against the people. </p><p>Our commentators have difficulty identifying who the <em>Mit'oh'n'nim</em>–-the murmurers, were, or if there were murmurers at all. Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) explains that when the people left the Sinai region, which was near inhabited land, and penetrated deeper into the great wilderness, they became restless and began to complain, because the wilderness appeared to them as a death trap.</p><p>Ibn Ezra (R' Abraham Ibn Ezra, 1098-c.1164, Spanish Bible commentator) connects the word "<em>Mit'oh'n'nim</em>" with the Hebrew word "<em>ah'ven,</em>" meaning sin or wickedness. He, therefore, says that their sin was uttering evil words.</p><p>Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) maintains that the Torah's use of the word "<em>ha'ahm</em>" to describe the people, indicates that the people were wicked. He further explains the word "<em>mit'oh'n'nim</em>" to mean that these were people who were looking for a pretext to rebel. The people intentionally wanted G-d to hear their complaints, so that He would become angry. Citing the Midrash <em>Sifrei</em>, Rashi states that the people cried out, "Woe is to us! How much have we struggled on this journey! It has been three days that we have not had respite from the suffering of the way."</p><p>The commentaries on Rashi indicate that, at least on the surface, the Israelites had a perfectly justified complaint. After all, the people had been traveling for several days without rest. G-d was angry at the people, because a faithful nation would not have complained. The Israelites should have realized that the difficult three day journey was intended to hasten their arrival in the Promised Land, which, of course, would be to their benefit. But the people of little faith failed to realize that.</p><p>Rabbi Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry) offers a novel interpretation of the word "<em>mit'oh'n'nim</em>," asserting that it comes from the root of the Hebrew word "<em>oh'nayn</em>"–-mourning. Says Rabbi Hirsch, "The people were as if mourning over themselves." </p><p>Rabbi Hirsch explains that instead of perceiving the cloud of G-d that hovered over the nation and the holy Ark as miracles, the murmurers felt cut off from the rest of the world. They perceived themselves as being already dead, and mourned over themselves, unable to appreciate their closeness to G-d. Instead of feeling elated by G-d's constant presence, they felt distanced and worthless.</p><p>That is why the verse states that they were evil in G-d's "ears," rather than in G-d's "eyes." They specifically knew that their complaining would anger G-d, and that was exactly their intention. The whole point of fire burning "<em>bik'tzay ha'mah'chah'neh,</em>"–-at the far end of the camp, rather than in the midst of the camp, was to serve as a wake-up call for the remaining people, allowing them to appreciate and value their lives.</p><p>As previously noted, this first group of murmurers, the naysaying "nabobs of negativism," opened a Pandora's box for future rebellions. Due to the brazenness of the "<em>mit'oh'n''nim</em>," rebellion against G-d and rejection of Him was now to become a pattern of the people.</p><p>The syndrome that Rabbi Hirsch describes, of people mourning their own lives, is hardly an ancient manifestation. It is very much part of today's reality. Many are aware of the intense debate that took place on the campus of Brandeis University, regarding the appropriateness of inviting Israeli Ambassador Michael Oren to speak at the Brandeis commencement exercises this year. </p><p>Given the broad condemnation of Israel for improper conduct in Gaza, a significant and vocal group of Jewish students on campus demanded that the president of Brandeis rescind the invitation to Oren. (The graduation took place this past Sunday, 5/23/10, with the Ambassador as the speaker. <a href="http://www.boston.com/news/education/higher/articles/2010/05/24/brandeis_commencement_draws_protesters/">Click here</a> for the article from the Boston Globe,) </p><p>Among those commenting on the controversy was one of the bright, young stars and polemicists on the Israeli scene, Dr. Daniel Gordis of the Shalem Institute. In an article for the <em>Jerusalem Post </em>entitled, "If this is our future...," he writes,</p><br /><blockquote><p>For many young American Jews, the only association they have with Israel is the conflict of the Palestinians. Israel is the country that oppresses Palestinians, and nothing more. No longer is Israel the country that managed to forge a future for the Jewish people when it was left in tatters after the Holocaust. Israel is not, in their minds, the country that gave refuge to hundreds of thousands of Jews expelled from North Africa when they had nowhere else to go, granting them all citizenship, in a policy dramatically different from the cynical decisions of Lebanon, Syria and Jordan to turn their Palestinian refugees into pawns in what they (correctly) assumed would be a lengthy battle with Israel. Israel is not proof that one can create an impressively functioning democracy even when an enormous portion of its citizens hail from countries in which they had no experience with democratic institutions. Israel is not the country in which, despite all its imperfections, Beduin women train to become physicians, and Arab citizens are routinely awarded PhDs from the country's top universities...For many young American Jews, it is only the country of roadblocks and genocide, of a relentless war waged against the Palestinians for no apparent reason.</p></blockquote><br /><p>How strikingly similar are these two episodes. Both the <em>Mit'oh'n''nim</em> and the Jewish university students are people who appear to be distanced from G-d, or who have little or no connection with G-d and limited Jewish education. For them, everything is bleak, whether it is the clouds of the Al-mighty that hover over the Tabernacle, or a nation with its back against the wall in pitched battle against hundreds of millions of Muslims who wish to destroy the Jewish state. There is little optimism, there is little hope. They wish to yield to the enemy's perfidious demands in the hope that peace will finally be achieved.</p><p>It is this pessimistic outlook that leads to greater depression, a pessimism that blocks all avenues of hope for the people and renders them paralyzed, helpless, and forsaken.</p><p>The ancient <em>Mit'oh'n''nim</em>, who had triumphantly marched out of Egypt with their brothers and crossed through the split waters of the Red Sea, lost all hope. Similarly, Jews, who not long ago rejoiced over the swamps that had been cleared and the deserts that now bloom, who swelled with pride over the constant flow of revolutionary technological and medical developments that flow daily from the Promised Land, see only darkness today. </p><p>As the Psalmist says, a Jew must declare (Psalms 118:17): "<em>Lo ah'moot kee ech'yeh,</em>"–-I shall not die, but I shall live, and relate the praises of the L-rd. It takes faith and leadership.</p><p>The murmurers were people of little faith whose lack of confidence led only to greater tragedy. The rebelliousness ended only when Joshua and Caleb stood up and declared (Numbers 14:6-9), "We can prevail."</p><p>Let us hope and pray that there shall be found among our young people, some would-be Joshuas and Calebs, who will inspire our young people to, once again, shout for joy in their pride for the accomplishments of the Jewish state. </p><p>May peace prevail in the Holy Land. Amen.</p><p>May you be blessed.<br clear="all"><br /></p><br /><p> </p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-54136946259620953372010-05-17T14:12:00.000-07:002010-05-17T14:16:50.726-07:00Shavuot 5770-2010"The Gift that Keeps on Giving" -- <em><br /><br />Because of the holiday, the theme of this Torah message concerns the festival of Shavuot, rather than the weekly Torah portion, parashat Naso. For an analysis of Naso, please see our previous messages by <a href="http://www.njop.org/html/summaries/naso.html">clicking here.</a></em><p> </p>As we have noted in the past, the Torah does not formally acknowledge the date of the festival of Shavuot. In parashat Emor, Leviticus 23, where the Torah lists all the holidays, Shavuot is not designated as a separate holiday but rather identified as the culmination of the counting of the Omer, the 49 days that are counted from the 2nd day of Passover until the day before Shavuot.<br /> <p>Leviticus 23:17 and the verses that follow, record the ritual of the two loaves of pure flour that are brought as a gift to G-d on Shavuot and of the animal sacrifices that are offered on that day. Leviticus 23:21 tells us that this day is to be a holy convocation, on which no work is permitted. No mention, however, is made about the giving of the Torah or what the day is intended to commemorate. </p>Rabbi Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry) suggests that the Torah calls the holiday “Shavuot,” which literally means weeks, because it is a culmination of counting seven weeks. Consequently, there is no reference to the giving of the Torah or the Ten Commandments.<br /> <p>We have suggested in our previous studies (<a href="http://www.njop.org/html/SHAVUOT57602000.htm">Shavuot 5760-2000</a>) that the reason that Shavuot is an “anonymous holiday” is because the giving of the Torah cannot be relegated to a single day. It is the holiday that keeps on giving. In effect, every single day of the year is a day for celebrating the giving of the Torah.</p>The Bible states in Exodus 19:1:<em> “Ba’cho’desh ha’shlee’shee, l’tzayt B’nai Yisrael may’eretz Mitzrayim, bah’yom ha’zeh, bah’ooh midbar See’nai.</em>” In the third month after the exodus of the Children of Israel from Egypt, on this day, they arrived at the wilderness of Sinai. Citing the old <em>Midrash Tanchuma </em>7:13 and the Talmud, <em>Berachot </em>63b, Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) asserts that the Torah should not have written “on this day,” but “on that day” because the Torah is relating to an event that had already occurred. What then is meant by “on this day”? Rashi suggests that “on this day” is written so that the words of Torah should be regarded by every Jew as new, as if they were given today!<br /><p>The <em>Me’or Ay’na’yim </em>(a major Chassidic commentary on the weekly Torah portions and the holidays by Rabbi Menachem Nachum of Chernobyl, 1730-1797) asks: How is it possible that the words of Torah should be new and fresh in one’s eyes? After all, the Torah was given so long ago. How could these words possibly be fresh as on the day they were given? He suggests that every Jew is expected to be as enthusiastic as the ancient Israelites were at the time of the Torah’s giving, and declare daily, Exodus 24:7: “<em>Nah’ah’seh v’nish’mah</em>,”–-We will do, and we will understand! This is the essence of the Torah! This is what is meant in Deuteronomy 4:4: “But you who cling to the L-rd your G-d–-you are all alive today.” Clinging to the Al-mighty daily through His Torah is the core of Jewish life.</p>The <em>Me’or Ay’na’yim </em>further states that the <em>Arizal</em> (Rabbi Isaac Luria, 1534-1572, of Safed, considered the father of contemporary Jewish mysticism) stated that every single Jewish holiday, whether Passover, Shavuot, or Sukkot, is, in effect, reenacted each year as part of the holiday ritual. On Passover, we, like the ancient Hebrews, re-experience the exodus from Egypt. On Sukkot we, like the Israelites of old, dwell in booths, and so it is with all holidays. But how do we reenact receiving the Torah on Shavuot? After all, it was already given. This, therefore, is what the rabbis mean when they say that the words of Torah should be new to the Jewish people as if it were given today. And this is what we must accept upon ourselves, not only on every Shavuot, but every single day.<br /> <p>It is interesting to note that there are two divergent records of Rashi’s statement. One version states that the words of Torah should be <em>“cha’da’shim</em>,” new, to you, as if they were given today. Another version asserts that they should be <em>“chah’vee’vin</em>,” beloved, upon you, as if they were given today. Although both versions sound quite similar, the differences are not insignificant. “New,” of course, implies an aura of excitement, of discovery. We have no idea what is in the gift box that we have received. It may be something that we greatly desire or something that we could easily live without. <em>“Chah’vee’vin</em>,” however, implies that we have already opened the package, or that we know that gifts that we receive from a particular trusted friend are always thoughtful and deeply appreciated. </p>Of course, there is an upside and a downside to both. On the one hand, the fact that it is “new” means that there is an element of freshness, newness and excitement. But, we may not like the gift. Similarly, even receiving a gift from a trusted source may not be sufficiently appreciated if the giver has already showered so many gifts upon us that we take them for granted.<br /> <p>The great Rabbi Adin Steinsaltz (contemporary Israeli rabbi, b. 1937, known for his popular commentaries and translations of the Talmud and his prolific religious writings) once visited the Beginners Service that I conduct at Lincoln Square Synagogue, and addressed a few words to the participants. Rabbi Steinsaltz concluded his brief remarks with a most appropriate and meaningful blessing. The rabbi said to them, “I hope that you always remain “Beginners,” that you never become jaded, and that you always seek to explore more, and learn more, and find out more about our beautiful heritage.”</p>A similar message is implied by the name of the holiday Shavuot, when it is referred to as <em>“Z’man Matan Torah’tay’nu,”</em> the time of the giving of our Torah. The expression, “giving of our Torah” is not in the past tense, but rather the present. In fact, it is the continuous present tense. This unusual holiday appellation comes to teach that it is important to look upon the festival of Shavuot as if the clouds on Mount Sinai gather for us today and the Divine Presence is actually with us, dwelling alongside of us. We must perceive that at this very moment, the Al-mighty embraces us and speaks to us directly.<br /> <p>There are no people on earth who are more devoted to learning than the Jewish people. That is why Shavuot is one of the most exciting and meaningful times in a Jew’s life.</p>How fortunate are we, Israel, to have received the gift of Torah from the Al-mighty. Let us go and embrace it, as if we are receiving it for the very first time.<br /> <p>May you be blessed.</p>Please note: The festival of Shavuot is observed this year on Tuesday evening, May 18, and continues through Thursday night, May 20, 2010. <em>“Chag Shavuot Samayach</em>.” Have a happy and festive Shavuot.weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-73142655163400339842010-05-11T11:45:00.000-07:002010-05-11T11:53:59.973-07:00Bamidbar 5770-2010<pre id="line1">"<span class="entity"></span>The Meaning of the Wilderness" --</pre><p>The fourth book of the Torah, Bamidbar, opens with the following words: Numbers 1:1: <em>“Vah’y’dah’bayr Hashem el Moshe b’midbar See’nai...lay’mohr,”</em> And G-d spoke to Moses in the wilderness of Sinai...saying....</p>The book of Bamidbar records how the Israelites were organized in tribal camps and began their 40 year trek in the wilderness. We also learn of the battles and the many miracles that occurred to the people during those years, the spies who returned from Canaan with an evil report, causing the generation that left Egypt never to enter the land of Israel, and of the civil uprising led by Korach that almost tore the nation asunder. We are also informed of the attempts of Bilaam and Balak to curse the Jewish people in order to defeat them. Many additional laws are introduced in this book, as well.<br /> <p>It is interesting to note that the anglicized names, derived from the original Greek, that were given to the Five Books of Moses generally reflect the essential themes of each book. Genesis–-the story of creation, Exodus–-the enslavement in Egypt and the liberation, Leviticus–-the laws of the Priests and Levites, Numbers–-counting the people, and Deuteronomy–-a recapitulation of previous themes and laws found in the earlier books. </p>The Hebrew names of the five books are selected from the primary Hebrew word that appears in the first verse of each book. Hence, <em>Bereishit</em>–-“In the Beginning,” <em>Shemot</em>–-“the names,” <em>Vayikra</em>–-“And He called,” <em>Bamidbar</em>–-“in the wilderness,” <em>Devarim</em>–-“the words.”<br /><br />Since the anglicized names of the books were chosen to specifically describe the contents of the book, they invariably reflect the contents of the books more closely than the Hebrew names. And, yet, the messages contained in the Hebrew names must not be dismissed. To the contrary, each one of the Hebrew names reflects an important message about the theme of the specific book.<br /> <p>The name of the fourth book, <em>Bamidbar</em>–-“in the Wilderness,” is no exception, and teaches us much about G-d’s message to His people, Israel. The <em>Midrash Rabbah </em>(1:7) raises the following question and provides an interesting answer: Why was the Torah given in the wilderness? Because the Torah is compared to the desert that is open and accessible to all humankind, as it is said (Isaiah 55:1): Let everyone who is thirsty, come for water [Torah].</p>Again the <em>Midrash </em>asks and responds (<em>Midrash Rabbah</em> 19:26): Why was the Torah not given in the Promised Land? So that no one tribe would have a preferred claim. Moreover, just as the Torah came from a land neither sown nor tilled, so too, should Torah scholars live without sowing or tilling, that is, they should be relieved of the yoke of earning a living.<br /><br />The <em>Midrash </em>presents a further question and answer (<em>Midrash Rabbah </em>19:26): Who preserves the Torah? He who makes himself like the desert–-set apart from the world.<br /> <p>We see that each of these three midrashic selections focus upon different features of the <em>midbar</em>--wilderness, and relate them all to the study of Torah. Torah must be open and accessible to all. Torah scholars should be relieved of the yoke of earning a living. In order to be able to concentrate fully on Torah study, Torah scholars should be separated from the mundane world.</p>It was not by accident that the young nation of Israel spent its formative years wandering in the wilderness. Indeed, the <em>midbar</em>–-the wilderness and the wilderness experience impacted profoundly on the Jews of that generation, and the many lessons it taught have continued to impact on Jews throughout the ages. The fact that G-d communicates with Israel so frequently in the wilderness underscores the omnipresence of G-d. How ironic it is that in the barren wilderness, a place seemingly bereft of both man and G-d, the Divine spirit is ever-present. It is here, in this dismal and lonely environment, that G-d regularly communicates with His people and performs miracles for them on a daily basis. How often do we hear it said, especially in the face of seeming abandonment and aloneness, “G-d does not listen to me!” And yet, the wilderness experience teaches that G-d’s presence is always there. Not only there, but extremely accessible.<br /><br />Many often invoke the excuse of the “wilderness,” claiming that in unfavorable and challenging conditions and situations, it is difficult to hear G-d. And, yet, it is precisely in these circumstances that G-d draws close to His people, Israel.<br /> <p>It was, after all, in the desert, with its overwhelming bleakness, that the Torah, our proudest possession, was given to the Jewish people. It is the Torah that fashioned the character of the Jewish people, making it possible for the Jewish people to carry its message to all humanity. Yes, it was the voice of G-d that spoke to us in the wilderness, and it is His message that we are expected to broadcast to the entire world.</p>Finally, the fact that the events recorded in this book take place in the <em>midbar</em>, in the wilderness, reminds us that there are no conditions and no circumstances, no matter how hard or how challenging, in which the Jewish people cannot hear the voice of G-d–-if they are only determined to hear it!<br /><p>May you be blessed.</p>Please note:<br /><p>This year Yom Yerushalayim, Jerusalem Reunification Day, is observed this Tuesday evening, May 11th through Wednesday night, May 12th. This year marks the 43rd anniversary of the reunification of the city.</p><br /> <p align="left"><br /></p>Jewish Treatshttp://www.blogger.com/profile/08211159282308638591noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-14955649098767247502010-05-03T12:40:00.000-07:002010-05-03T12:43:35.503-07:00Behar-Bechukotai 5770-2010"Making a Reckoning" --<br /><br /><p>In parashat Behar, the first of this week’s double parashiot-– Behar-Bechukotai, the Torah teaches a remarkable law intended to protect the rights of non-Jews who live among Jews.<br /> <br />In Leviticus 25, we find a series of laws that apply to a resident-alien. The resident-alien, a non-Jew who resides in Israel, is known in rabbinic literature as a “<em>Ger To’shav.”</em> The Torah, in Leviticus 25:35, states: “<em>Ger v’to’shav, v’chai ee’mahch</em>”, a proselyte or a resident–-so that he can live with you. The rabbis interpret this verse to mean that whether a non-Jew fully converts to Judaism or is of the status of a <em>Ger To’shav</em>, it is necessary to treat non-Jews properly. </p><p>Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible), defines the <em>“Ger To’shav,”</em> as someone who has accepted upon himself to abide by the <a href="http://www.jewishtreats.org/2009/02/seven-mitzvot.html">seven Noahide principles</a>. Given the special status of the <em>Ger To’shav, </em>the resident-alien must abide by some Torah laws even though he is not Jewish. Consequently, Jews may give the non-kosher food that they may not eat to resident-aliens who live within their gates (Deuteronomy 14:21), but the <em>Ger To’shav</em> is forbidden to eat blood (Leviticus 17:13).<br /><br />With regard to Shabbat observance, Maimonides (the Rambam, the great Jewish philosopher, codifier and physician, 1135-1204) teaches in<em> Hilchot Shabbat</em> 20:14, that a resident-alien is permitted to work for himself on Shabbat, even publicly. However, if his services are retained by a Jew, he may not work on Shabbat. Remarkably, a <em>Ger To’shav </em>has many of the rights and privileges of a full citizen of Israel.</p><p>In Leviticus 25:47, we learn of the fascinating case of a Jewish citizen who has become so impoverished that he must sell himself to a <em>Ger To’shav</em> as a worker/slave. The Torah insists that the Jew’s family redeem him. If his immediate family fails to do so, then his uncles or his cousins must redeem their impoverished family member.</p><p>In Leviticus 25:50, the Torah explains the rules governing redemption of the indentured Jew. Given the fact that the transaction takes place in the land of Israel where the laws of the Jubilee and the Sabbatical cycles obtain, the maximum period for which a person may be sold is 50 years. The same applies to real estate transactions--land could only be transferred for a maximum of 50 years. The amount of compensation depends upon in which year of the Jubilee the person or land was sold. If there are many years left until the Jubilee, then the compensation must be greater. If there are fewer years, then a lesser amount is paid. In Leviticus 25:50, we read, “<em>V’chee’shav im ko’nay’hoo, mish’naht hee’mach’ro lo, ahd sh’naht ha’yo’vayl,” </em>He shall calculate with his purchaser from the year that he was sold to him until the Jubilee year.</p><p>The commentary of the Artscroll Chumash on this verse offers a cogent summary of the treatment due non-Jews: </p><blockquote><br /><p>“He shall make a reckoning with his purchaser.” From this requirement, that the owner must be paid fair value, the sages prove that it is forbidden to steal from a non-Jew <em>(Bava Kamma </em>113b). The <em>Tosefta</em> teaches that it is worse to steal from a non-Jew than from a Jew, because if the Jew is victimized by his fellow, he will not condemn all Jews or lose his faith in G-d. [He will say that the individual who cheated him is dishonest, but not that he is a reflection on the Torah or its Giver.] But if a Jew cheats a non-Jew, the victim will rail against the Torah and G-d. Such dishonesty will result in the cardinal sin of desecration of the Name [see Leviticus 22:32]. For this reason, Jacob instructed his sons to return the money that he found in their sacks when they returned from Egypt (Genesis 43:12); he wanted to sanctify G-d’s name by demonstrating the integrity of his people (R’ Bachya).<br /></p><br /></blockquote><br /><p>Rabbi Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry), explains that even if the poor Jew has sold himself, not just to a <em>Ger To’shav</em>, but to a non-Jewish idolater, or even if the impoverished Jew sold himself directly to the service of the idol or to serve as a temple slave, to chop wood or draw water for the idolatrous temple, his family has an obligation to redeem him. Since redeeming the enslaved Jew may be regarded as a matter of saving a Jewish life and the non-Jewish master is an avowed idolater living in the Jewish land, one might think that we need not be particularly scrupulous with regard to compensating the non-Jew. Nevertheless, the Torah declares it incumbent upon Jews to behave in the most truthful and upright manner by paying the full, fair price to the non-Jew, and dealing properly with them, even to the last penny.</p><p>It is rather amazing, you must admit, that in the xenophobic environment of biblical times, the Torah expresses its concern for non-Jews and their property in such a dramatic manner. </p><p>May you be blessed.</p><p>Please note:<br /><br />This year <em>Yom Yerushalayim</em>, Jerusalem Reunification Day, is observed on Tuesday evening, May 11th through Wednesday night, May 12th. This year marks the 43rd anniversary of the reunification of the city.</p><br /><p align="left"><br clear="all"><br /></p><br /><p align="left"> </p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-15698496254734602222010-04-26T14:46:00.000-07:002010-04-26T14:49:56.775-07:00Emor 5770-2010"Striving For Perfection" <p></p><p>Much of parashat Emor speaks of holiness, faultlessness, striving for perfection and the proper observance of the holy days. In fact, the entire introductory portion of the parasha deals with the purity of the priesthood and the holiness of the sacrifices. Consequently, all gifts that are brought to G-d are expected to be faultless and specifically set apart for sacred purposes. Whether the gift is to be a religious gift or a gift of charity, the donor must seek to ensure its perfection.<br /><br />Therefore, it is not at all surprising that we read in Leviticus 22:21, "<em>V'eesh kee yahk'reev zeh'vahch sh'lah'meem la'Hashem</em>," Anyone who brings a sacrifice of peace-offerings to G-d in fulfillment of a vow clearly uttered, or for a free-will offering of the herd or of the flock, "<em>Ta'meem yee'yeh l'rah'tzohn, kol moom lo yee'yeh bo," </em>It must be perfect to be accepted, there shall be no blemish upon it. </p><p>The Sforno (Obadiah ben Jacob, 1470-1550, Italian Bible commentator) points out that even those sacrifices that are of a lesser degree of holiness there must not be blemished.</p><p>The fact that sacrifices must be of the most select stock was taught cogently in Genesis 4:4, where the Torah relates that both Cain and Abel brought offerings to G-d. In acknowledgment of the bountiful crop, Cain brought "of the fruit of the ground," while Abel brought "the firstlings of his flock and their choicest." The Al-mighty accepted Abel and his offering, but not the offering of Cain. From this, our rabbis deduced that Cain's offering was of the inferior portions of the crop, while Abel chose only the finest of his flock. Hence, the well-known rabbinic aphorism (<em>Berachot</em> 5b), stating that it makes no difference whether one gives more or less, as long as it is done with full devotion of the heart.</p><p>Maimonides (the Rambam, the great Jewish philosopher, codifier and physician, 1135-1204), in his <em>Yad Ha'chazaka, Mishne Torah, Issurei Mizbe'ah</em>, (Laws of things that are Prohibited for the Altar) 7:11, writes as follows:</p><blockquote><br /><p>The same principle applies to everything done for the sake of G-d: It must be of the finest and best. If one builds a house of prayer it should be finer than his private dwelling. If he feeds the hungry, he should give them the best and sweetest of his table. If he clothes the naked, he should give him the finest of his garments.</p></blockquote><br /><p>In their book, <em>Maimonides and His Heritage</em>, the authors, Idit Dobbs-Weinstein, Lenn Evan Goodman and James Allen Grady point to a fascinating contrast of the Jewish attitude regarding munificence, with those of Aristotle (384–322 BCE). They note that according to the ancient Greek philosophers one must seek out the best when it comes to public buildings, temples, and the like, but not when it comes to charity. Apparently, the ancients were of the opinion that the valuing of charitable acts by others is based on the erroneous assumption on the part of the "free-riders." The poor obviously believed that there will always be generous persons who will want to help them, who will have the means to do so, and the will to provide for their care. In fact, the ancient philosophers felt that such behavior is destructive of both the means of those who had the ability to give and their will to support them. </p><p>One disconcerting outcome of the attitudes fostered by the burgeoning "service economy" that has gained traction in the United States recently, is the notion that if one wants something done properly it is always advisable to call an expert. Many have forsaken all aspiration of becoming proficient in so many important areas of their lives. Instead, they rely more and more on others to do those tasks, since money has been relatively abundant and such efforts are often energy depleting. So while many Americans increasingly search for the path of least resistance and least effort, they have, at the same time, become much less skilled people.</p><p>It's not only that many of us no longer know how to iron, sew or polish silver properly, we have even lost such fundamental skills as cutting our own nails and our hair, and even cleaning our face and skin. All of these roles have been farmed out to professionals. Often, when confronted with basic medical and emotional issues, we feel compelled to run straight to the doctor, at the slightest sign of a sniffle. </p><p>This lesson was driven home to me recently as I witness the increasing takeover of the "<em>shiva </em>home" by professionals who deliver luxurious <em>shiva </em>seats, extra folding chairs for visitors, prayer books, even water coolers, which of course make the <em>shiva </em>experience much more pleasant and easier to manage. But, we must ask ourselves, at what cost? Does it mean that our <em>Chevra Kadisha, </em>burial society members composed of community volunteers, have been relieved of the "burden" of caring for the mourners? Isn't there great satisfaction, not to mention a great mitzvah, that one gets when caring for mourners? But now the professionals have moved in, obviating the need for the community to be there for those in mourning.</p><p>It seems as if the citizens of our country are rapidly becoming a nation of would-be deadbeats. They are losing the passion and the will to seek perfection, to be wholehearted, and ultimately to be compassionate. How often do we now rationalize by saying that professionals can do it better, so why not let them take care of things? Is it perhaps a smokescreen, because we have become too lazy or no longer care?</p><p>Striving for perfection should not become a lost art, not only in our relationship with G-d, but also in our relationships with other human beings. The Bible reminds us that we should do things wholeheartedly, so that it may find favor in G-d's eyes and in human eyes. </p><p>If we follow that advice, how can we go wrong?</p><p>May you be blessed.</p><p>Please note: The festival of Lag Ba'Omer (literally the 33 rd day of the counting of the Omer) will start Saturday night, May 1, and continue all day Sunday, May 2, 2010. The Omer period is the 49 days from the second night of Passover through the day before Shavuot. The 33 rd day is considered a festival because, on that day, the students of Rabbi Akiva ceased dying and because it marks the anniversary of the passing of Rabbi Simon bar Yochai. </p><br /><p align="left"><br clear="all"><br /></p><br /><p align="left"> </p><br /><p> </p>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-61055819820892604232010-04-20T12:49:00.000-07:002010-04-20T12:51:51.499-07:00Acharei Mot-Kedoshim 5770-2010"Loving Thy Neighbor" --<br /><br /><p align="left">In parashat Kedoshim, the second of this week’s double parashiot -- Acharei Mot-Kedoshim, we read the famous, indeed, revolutionary verse from Leviticus 19:18: “<em>V’ah’havta l’ray’ah’cha kah’mocha, ah’nee Hashem,” </em>You shall love your neighbor as yourself, I am the Lord. </p><p align="left">This statement is universally regarded as one of the greatest pronouncements of human morality. In fact, Rabbi Akiva (Talmudic sage, 50-135 CE), is cited in the Jerusalem Talmud <em>Nedarim</em> 9:4, as saying that loving one’s neighbor as oneself is one of the greatest principles, if not <em>the</em> greatest, in the entire Torah.</p><p align="left">It is fascinating to note that the earlier Talmudic sage, Hillel (110 BCE-10 CE), also regarded this verse as a fundamental principle. However, when he was asked by a potential proselyte to teach him the whole Torah while standing on one foot, he chose to restructure the statement in the negative. In the Talmudic tractate <em>Shabbat </em>31a, Hillel told the candidate for conversion, “What is hateful unto you, do not do to your neighbor--that is the entire Torah, the rest is commentary, go study.”</p><p align="left">Apparently, Rabbi Akiva agreed with Hillel’s sentiment, which is based on the assumption that it is virtually impossible for anyone to love another person as much as one loves oneself, and certainly not more than one loves oneself. Furthermore, Rabbi Akiva in <em>Baba Metziah </em>62a, determines, in the case of two people who are in the desert with a single flask of water, that if there is only enough water for a single person to survive, the owner of the flask may drink the water. He does not have to share the water with his traveling companion, because who is to say that the companion’s life is more valuable than his own. </p><p align="left">Many regard this verse as the basic pillar upon which the entire Torah is based. It is from this verse of loving one’s neighbor that Jewish law derives the performance of good deeds, such as visiting the sick, arranging for the burial of the dead, comforting the bereaved, providing dowries for poor brides and protecting the possessions of others as if they were their own.</p><p align="left">The Ibn Ezra (1098-c.1164, Spanish Bible commentator)learns from this verse that there should be no difference between what a person wishes for himself and the benefit that he wishes for his fellow human being. After all, every human being was created by G-d. Maimonidies (the Rambam, 1135-1204, the great Jewish philosopher, codifier and physician) posits that this is the reason that a person who assumes the responsibility of protecting the possessions of others is to think and feel as if he is guarding his own property. </p><p align="left">The Sforno (Obadiah ben Jacob, 1470-1550, Italian Bible commentator) and the Hizzekuni (Hezkiah ben Manoah, French exegete of the 13th century) suggest that the best way to observe this commandment is to put oneself in the next person’s position. When thinking of a friend who is ill, one must say, “If I were ill myself, what would be the greatest blessing I could seek from G-d?”, and then must pray for the ill person to receive that exact blessing.</p><p align="left">The Ba’al HaTurim (c.1275-1340, Jacob ben Asher, Germany and Spain, famed halakhist and author of a comprehensive commentary on the Torah) suggests that this verse teaches that one must always be sensitive to the feelings of others. For example, he states that when one is intimate with one’s wife, one should not think of another woman. One of my teachers in high school advised his “hormone-challenged” teenage male students to treat their girlfriends as they would like others to treat their sisters. (Maybe it’s a generational thing, but I’m not sure that this advice would work very well today!)</p><p align="left">Rabbi Abraham Joshua Heschel of Kopitchinitz (1888-1967, prominent Hassidic rabbi in Europe and New York) concluded that loving one’s neighbor is not intended to apply to saintly and righteous people, since it is almost impossible not to love them. To the contrary, this verse bids all to especially love those people whom it is hard to love. The Alter of Slabodka (Nosson Zvi Finkel, 1849-1927, famed Rosh Yeshiva in Europe and Israel and one of the leaders of the Mussar movement) used to say that the commandment to love others as oneself implies that just as a person loves himself instinctively, without the need to justify that love, one should love others as well without looking for reasons, but simply because they are fellow human beings.</p><p align="left">There is an age-old debate regarding the so-called “parochial” nature of the Hebrew bible’s statement of loving one’s neighbor as oneself. There are those who maintain that the words “<em>V’ah’havtah l’ray’acha</em>”, love your <em>neighbor</em>, limit a Jew’s love only to other Jews, as opposed to the Christian bible, which seems to expand this love to apply to all humanity. </p><p align="left">Rabbi Dr. Joseph H. Hertz (1872-1946, late Chief Rabbi of the British Empire) takes strong exception to this Christian assertion. He points to the verse in Exodus 11:2, where the Jews in Egypt are instructed to ask their neighbors for jewels of gold and silver. Clearly the word “<em>ray’ah”</em> in that context cannot possibly mean a fellow Israelite, but must refer to Egyptians. Bernard J. Bamberger, in his commentary on the book of Leviticus, astutely points out that in ancient times few people had the opportunity to express their love to neighbors beyond those in their immediate vicinity. “Only in recent centuries, has the average person had the knowledge, or the opportunity and the obligation to apply the ‘Golden Rule’ on a global scale” (p. 893).</p><p align="left">Rabbi Hertz argues further, that even those who do interpret <em>“ray’ah” </em>to refer exclusively to Jews, could not possibly deny the universal application for caring for all people that is found in Leviticus 19:34. The verse there teaches that the stranger who sojourns with you shall be unto you as a homeborn, and you shall love him as yourself. Rabbi Hertz argues that the word for stranger, <em>“ger,”</em> applies to all humanity, and that there is no question that every Jew is obligated to love all human beings.</p><p align="left">The Rebbe of Sadigor (Sadagora), (Rabbi Abraham Jacob Friedman, son of the Hassidic Rebbe of Rizhin, 1819-1883), explains that the verse of loving one’s neighbor concludes with the words <em>“Ah’nee Hashem”</em>–-I am the L-rd, to teach that the way we treat our neighbors will be the way that we will ultimately be treated by the Al-mighty!</p><p align="left">May you be blessed. </p><em>Yom Haatzmaut,</em> Israel's Independence Day (which is preceded by <em>Yom HaZikaron</em>–-Israel’s Memorial Day, April 19th) is observed this year on the 6th of Iyar, Monday evening, April 19th, and all day Tuesday, April 20th. (In the diaspora, some observe it one day earlier).<strong> </strong><br /><br /><div><br /><br /></div>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-32818019591668792792010-04-13T12:50:00.000-07:002010-04-13T12:57:12.556-07:00Tazria-Metzorah 5770-2010<p align="left"></p><p align="left"></p><p align="left">"The Human Animal" --</p><p align="left">On three of the next four Shabbatot, the Torah readings will consist of combined parashiot. The main reason for the doubling up is to make certain that the reading of the entire five books of the Torah will be completed by Simchat Torah.</p><p align="left">In parashat Tazria, the first of this week’s double parashiot Tazria-Metzorah, we read of the laws that govern the ritual status of women following the birth of a child, whether male or female. G-d speaks to Moses, instructing him to speak to the children of Israel and say to them (Leviticus 12:2): <em>“Ee’sha kee tazria v’yalda zachar,” </em>When a woman conceives and gives birth to a male child....</p><p align="left">The rabbis are perplexed as to why these laws of childbirth immediately follow the laws of kosher and non-kosher animals that are found at the end of the previous parasha, Shemini. </p><p align="left">The Midrash <em>Tanchuma</em> explains the juxtaposition by stating that G-d created the human being both “before and after” the creation of the sixth day. The Midrash goes on to explain that of the six things that were created on Friday (the sixth day of the week), the exalted human soul was created first. Adam and Eve, however, were created last, after the animals, due to the fact that the “human animal” is often no better, and, at times, far worse, than other animals. Therefore, the laws pertaining to human animals appear in the Torah after the laws of all the other animals. </p><p align="left">Rabbi Nissen Telushkin(1881-1970, Russian born Chassidic scholar, who was a leading expert in Jewish law in Brooklyn, NY) in his book, <em>HaTorah v’haOlam, </em>Torah and the World,explains that human beings have the capability of expressing all the worst qualities that are found among animals. The human being can be gluttonous and promiscuous. A human being can anger easily, be vengeful, bear a grudge, be blood thirsty and covet the possessions of others. The primary advantage of human beings over beasts of the field is the Divine soul--the spirit and intelligence with which they are endowed. These spiritual endowments make it possible for humans to conquer their evil inclinations, to choose to do good and eschew evil.</p><p align="left">It was the German philosopher, Friedrich Nietzsche(1844-1900),who expounded on the greatness of the physical human being and denigrated the spiritual human being. To Nietzsche and his followers, power was the most exalted human endowment. Righteousness, justice and compassion are the concern of slaves and lower human beings. The “Ubermensch” has no need for justice, righteousness or compassion, only strength and power.</p><p align="left">According to the Torah, however, the spiritually exalted human being can even use his so-called “evil” endowments to do much good.<br /><br />Although pridefulness is normally considered a negative human characteristic, it may at times promote good. For example, a person living in a thoroughly wicked environment would normally not know to do good. Being exposed to constant wickedness, such a person would inevitably be greatly influenced by the perpetual evil, were it not for the fact that he may wish to stand out from the crowd and be different. In such a case, hubris may actually encourage such a person to act differently than others.</p><p align="left">One who lusts after the possessions of others is generally considered evil, but not one who lusts for, or is jealous of, the greatness of a neighbor’s wisdom, or good deeds with man and G-d. This is precisely what our rabbis allude to in <em>Baba Batra </em>21a, “<em>Kin’aht sofreem tar’beh chochmah,”</em> Jealousy among scholars increases wisdom.</p><p align="left">Similarly, anger may at times be properly utilized to guide and teach children and young adults. Even the ethical masters, the <em>Baalei Mussar</em>, who loathed anger, would allow their adherents to occasionally display anger, as long as it was intended to achieve a positive end. Teachers and parents were thus advised to set fixed times to show anger, in order to properly discipline children and students. But, only on the condition that as soon as the “anger-time” was up, they would return to their required calm demeanor.</p><p align="left">A story is told of a particular Chassidic master, who, when overcome with feelings of anger, would quickly run to his study to look through his entire library to search for a source in a religious text that would permit him to express his anger. He explained that normally when a follower would come to ask whether something was kosher or not, he would enter his library to search for the proper answer in the holy books. He would never rely on his memory to determine a law, for he wanted to make certain that his answer was correct. While in the library, he felt like a student before his rabbi. “Why,” he said, “should it be any different with anger? I need to consult with my rabbis, the masters [meaning the books], to find out whether I am entitled to be angry?” Obviously, while looking for a justification for his anger in the holy tomes, in most instances his anger dissipated. </p><p align="left">Rabbi Telushkin cites a play on words found in the biblical verse(Numbers 19:14): “<em>Adam kee ya’moot b’ohel</em>,” If a person dies in a tent, by emphasizing that one should not allow the “Adam” -- the moral element in each human being, to die. Otherwise, we are left with only our animalistic tendencies.</p><p align="left">We humans, created in the Divine image, must appreciate that we are endowed with holy souls that are primarily intended to be utilized to encourage positive growth and the performance of good and noble deeds. Even the physical, animalistic qualities in us, such as anger and jealousy may be used for good. After all, despite the fact that animals were created before Adam and Eve, the human soul was created before the human body, and it is the human soul that distinguishes us from animals.</p><p align="left">May you be blessed. </p><br /><p align="left">Follwing the ruling of the Chief Rabbinate of the State of Israel, the 62nd year of Israel’s independence will be celebrated on Monday evening, April 19th and all day Tuesday, April 20th, the 6th of Iyar. </p><br /><p></p><br /><br clear="all"><br /><br clear="all">weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-5613882836366957172010-04-02T10:59:00.000-07:002010-04-02T11:07:44.442-07:00Shemini 5770-2010<p>"The Show Must Go On" --<br /></p><p>In this coming week's parasha, parashat Shemini, the first day of Nissan, the day about which Aaron had been dreaming, finally arrived. The Tabernacle, which had been completed on the 25th day of Kislev, was now ready to be erected. At the same time that the Tabernacle would be erected, Aaron and his four sons were to be invested as Kohanim, priests of Israel.</p>All the suffering that Aaron had endured in Egypt, the personal mortification that Aaron experienced when the people complained that Moses and Aaron were only making things more difficult for them with Pharaoh, the sin of the Golden Calf for which he was blamed–-all this was behind him, and now what was expected to be the most glorious day of Aaron's life was at hand.<br /> <p>Unfortunately, this most glorious day was to turn into the most tragic day of Aaron's life. Wittingly or unwittingly, his two eldest sons, Nadab and Abihu, bring fire pans with a "strange fire" before G-d. A great flame comes down from heaven, consumes them and they die. Moses tries to console his grief-stricken brother by saying that G-d is sanctified by those who are closest to Him, so it must be that G-d really wanted Nadab and Abihu in His presence. Aaron's reaction was total silence. </p>We then read in Leviticus 10:12, that Moses calls out to Aaron, and to Elazar and Itamar, Aaron's remaining sons, and instructs them: <em>"K'choo et ha'Mincha ha'no'teret may'eeshay Hashem, v'ich'loo'hah matzot, aytzel ha'mizbay'ach, kee kodesh kodashim hee,"</em> Take the meal offering that is left from the fire offerings of G-d, and eat it unleavened near the altar; for it is the most holy.<br /> <p>Three he goats were to be offered by the priests as sin offerings on that day: 1)one as a gift of the Prince of the tribe of Judah, Nachshon the son of Aminadav, as part of the series of offerings that were brought by each of the twelve tribal princes 2) a second sin offering was to commemorate the inauguration of the Tabernacle 3) the third sin offering was to mark Rosh Chodesh, the new moon of Nissan. </p>In a baffling development, Aaron and his sons offer the first two sacrifices, those for the Prince of the tribe of Judah and for the inauguration of the Tabernacle. However, when Moses inquires about the sin offering for Rosh Chodesh he discovers that it had been completely burned without the priests partaking of it, as is usually done. Scripture tells us that Moses demands of Elazar and Itamar to know why they did not eat of the sin offering in a holy place. It is Aaron, however, who responds, telling Moses that they did bring the other two sin offerings and burnt offerings. However, after the tragedy struck, would G-d have approved of the priests eating the sin offering on this day? The Torah then tells us, (Leviticus 10:20) <em>"Va'yishma Moshe, va'yeetav b'aynav",</em> Moses heard Aaron's response and accepted it.<br /> <p>It's hard to believe that after witnessing his two sons die because they failed to follow the precise instructions of G-d, that Aaron had the temerity, together with his two sons, to once again defy G-d's instructions, and refuse to offer or to eat of the sin offering of Rosh Chodesh!</p>Several commentators attempt to explain Aaron's actions. Some suggest that Aaron concluded that the two sacrifices that had to be brought were the ones that were <em>Horaat Sha'ah</em>, one-time offerings that were to be sacrificed this time only and never again. Therefore the sin offerings of Nachson the Prince and the inauguration of the Tabernacle were offered. However, the sin offering of Rosh Chodesh, which comes every month, does not have to be done in this hour of mourning, since it would nevertheless be observed monthly in the future. Moses accepts Aaron's explanation.<br /> <p>Moses on the other hand, at least initially, felt that in the service of G-d, "The show must go on!" Leaders must put aside their personal considerations, even heartbreak and mourning, and ensure that the worship of G-d by the people continues properly and meaningfully. </p>The fact that Moses accepted Aaron's explanation indicates that there is truth to both sides of the argument. Aaron also understood that there are times that the show must go on, but only when there is no alternative, when there is no possibility for make-up offerings. However, it is entirely justified to cancel or postpone an action, even a public action, when there will surely be other opportunities for the "show to go on."<br /> <p>Moses however, felt compelled by the other side of the argument. He surely understood that there are times when the show can't go on, but those occasions should be far and few between. After all, much of life is made up of choices that are often beyond our personal control. Moses was, in effect, emphasizing the need for everyone to master the "art" of making difficult decisions, and to be able to forge ahead no matter the impediments and challenges. In fact, those difficult choices in life are frequently the ones that become the most meaningful when they are finally made and come to fruition. </p>Many choices in life are not easy, but ultimately prove to be rewarding. I have chosen the path of outreach, devoting my life to teach Jews who unfortunately never had a chance to learn, to try to expose our un-affiliated brothers and sisters to the beauty and joy of Judaism. It may sound glorious, but it is tough. Rejection is frequent.<br /> <p>It is not easy to conduct a weekly Beginners Service, repeating the same basic explanations again and again, trying to make them not sound repetitious. It is most challenging to make a Torah portion interesting for an audience of inchoate Jews, when the Torah speaks in the excruciating detail of the building of the Tabernacle and of animal sacrifices. But the reward is great. </p>It is challenging as well for well-meaning, practicing Jews to have non-observant guests over their homes on Shabbat once a month, to try to positively inspire them. Unfortunately, many practicing Jews want to quickly finish the meal and get to their Shabbat naps, but their guests continue to ask questions, and the hosts often do not know the answers. It's uncomfortable! And if we have guests at our home on a regular basis, what toll does it take on our children, who are often shunted to the sidelines?<br /> <p>Aaron said, there are limits, and we must stop. Moses said, there obviously are limits, but this is not the time for limits, we must forge ahead, and redeem every possible Jew. </p>My vote is with Moses. What is yours?<br /> <p>May you be blessed.<br /><br /> The seventh and eighth days of Passover begin on Sunday evening, April 4th, and continue through Monday and Tuesday, April 5th and 6th.</p>Chag Kasher V'samayach. Wishing all our friends a wonderful, joyous and meaningful Passover.<br /> <p><a href="http://en.wikipedia.org/wiki/Yom_HaShoah">Yom Hashoah</a> is observed this year on Saturday night, April 10th and all day Sunday, April 11, 2010.</p>Jewish Treatshttp://www.blogger.com/profile/08211159282308638591noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-64136157274849664652010-03-22T14:43:00.000-07:002010-03-22T14:53:29.879-07:00Tzav 5770-2010"The Command" --<br /><p>In this coming week’s parasha, parashat Tzav, the Al-mighty says to Moses (Leviticus 6:2):<em> “Tzav et Aharon v’et bah’nahv lay’mor: Zoht toh’raht ha’olah,”</em> Command Aaron and his sons saying, “This is the Law of the <em>Olah</em>, the burnt offering.” </p><p align="left">In last week’s parasha, Vayikra, the Torah enumerates the general rules for all the offerings: the burnt offering, the meal offering, the peace offering, the sin offering, and the guilt offering. The second verse of parashat Tzav, however, is the first instance where the word <em>“Tzav</em>,” command, is used with respect to a sacrifice. The other offerings were introduced with the words (Leviticus 1:2): <em>“v’ah’mar’tah”</em> say or (Leviticus 4:2): “<em>da’bayer,”</em> speak. Apparently, when the rules of the offerings are addressed directly to the people who bring these offerings the Torah uses a softer language. Now, however, when the Torah speaks directly to Aaron and his sons to teach them additional laws that have bearing on the sacrificial service, the Torah uses the more forceful imperative, “command.”</p><p align="left">Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible)explains that the word <em>Tzav</em>, command, implies that the <em>Kohanim</em>, the priests, must be urged to be especially diligent when performing the <em>Olah</em> service. Furthermore, it applies not only to contemporary times, but also to future generations. Rashi also cites Rabbi Shimon’s statement in the Midrash, who argues that the priests must show particular commitment in this instance because their involvement with the <em>Olah</em> offering may result in a considerable financial loss to them.</p><p align="left">Many commentators wonder why the Midrash’s reference to monetary loss is specifically associated with the <em>Olah</em> offering. The Taz (Rabbi David HaLevi Segal, 1586–1667, prominent Polish halachic authority and commentator on the <em>Shulchan Aruch</em>) in his volume, <em>Divrei David,</em> amplifies the question, pointing out that Rabbi Shimon was also perplexed as to why the word <em>Tzav</em> is mentioned only with regard to the <em>Olah</em>, the burnt offering. Shouldn’t the priests be urged to be conscientious in performing all sacrifices, not only the <em>Olah</em>, not only for now, but for all generations? </p><p align="left">The Taz points to the fact that the priests needed encouragement with the burnt offering, in particular, since the offering is consumed completely by fire. This is in distinction to all other sacrifices where priests receive some of the flesh and are permitted to eat parts of the other sacrifices. Consequently, there is some doubt whether the priests will be as punctilious when dealing with the burnt offering. After all, the priests receive no personal benefit from this particular sacrifice. </p><p align="left">The Gur Aryeh (supercommentary on Rashi, authored by Rabbi Judah Lowe, 1526-1609, the Maharal of Prague) adds to this by saying that not only do the priests not receive any benefit from the burnt offering, they may in fact suffer significant losses since, being preoccupied with the <em>Olah, </em>they are not free to earn their regular livelihood. Furthermore, even though the hides of the <em>Olah</em> are given to the priests, the hides’ value does not equal the priests’ loss of income.</p><p align="left">The Ramban (Nachmanides, Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) says that the monetary loss here is not that of the offering itself. He believes that it refers to the meal offering that priests are required to bring of their own resources to accompany each burnt offering.</p><p align="left">Rabbi Yaakov Philber (Jerusalem scholar and educator, a leading disciple of Rav Kook), in his writings on the weekly parasha entitled <em>Chemdat Yamim, </em>further develops this theme. Citing the Chatam Sofer (Rabbi Moshe Sofer, 1762-1839, Rabbi of Pressburg) and other commentators, Rabbi Philber points out that the priests need encouragement especially with the <em>Olah</em> sacrifice. Because they receive so little from the <em>Olah</em> sacrifice, they would probably encourage the people to bring other sacrifices such as sin or guilt offerings from which the priests’ share is much greater. </p><p align="left">The Chatam Sofer even suggests that emphasis should be placed on the first verse that states that G-d spoke to Moshe <em>“lay’mor,”</em> saying, indicating that there is a special mitzvah incumbent upon the priests to teach the people about the “Torah” of the burnt offering. The Talmud in <em>Menachot </em>110a, cites Rabbi Isaac who asks: Why does the verse in Leviticus 7:37 state, “This is the law [Torah] of the burnt offering”? To teach that anyone who studies the laws of the burnt offering is considered as if he had already brought the offering. The Talmudic sage Ravah adds that those who study Torah are relieved of the obligation of bringing any sacrifices.</p><p align="left">It may very well be that priests would be reluctant to encourage the people to study the laws concerning these offerings, since they know that those who study them are no longer required to bring offerings, resulting in significant financial losses for the priests. For that reason, the priests must be encouraged to be honest in their instruction, even though they may suffer financially. Ironically, it may even be to the benefit of the priests that the people sin, since they stand to profit from the sacrifices that are brought by the sinners!</p><p align="left">Rabbi Philber points out that the “loss” may not necessarily be only financial, since the <em>Olah</em> ritual includes the priests’ responsibility to clean the ashes and maintain the fire on the altar. The cleaning of the ashes and the lighting of the fire might be regarded by the priests as denigrating. The priests, therefore, need encouragement in order to be prepared to sacrifice their self-esteem or honor when they fulfill their duties.</p><p align="left">There is another important and powerful lesson that can be learned from the command given to the priests with regard to the burnt offering. There is an ongoing debate regarding the ultimate purpose of Jewish life. There are those who argue that the ultimate goal of Jewish life is to achieve joy. They maintain that one who keeps the Jewish commandments and lives a life according to G-d’s instructions, will find great personal happiness and joy. In fact, they point to the Garden of Eden, the garden of pleasantness or pleasure, as the ultimate ideal of Judaism.</p><p align="left">I would argue that Judaism stands for a value significantly higher than joy. The ultimate value of Judaism is more a sense of fulfillment than a sense of joy or happiness. When one shops for the elderly or the infirm, visits the sick, or buries the dead, it can hardly be said that one reaps much joy from the experience. Quite to the contrary. Oftentimes, the experience is not very pleasant at all. But, there is a profound sense of fulfillment that one experiences that brings pleasure to the person who has performed a kindness or good deed.</p><p align="left">The Cohen who has to burn the entire burnt offering without taking a part for himself and his family, experiences no joy. There is little joy in cleaning up the ashes or in keeping the fire of the altar burning 24 hours a day, every single day of the year. There is no joy for the priest who teaches the people of Israel not to sin, when he knows that it will likely lead to fewer sin offerings and less income for himself and his family. But there is the sense of knowing that what he is doing is the right thing, which results in a profound sense of fulfillment.<br /><br />That is perhaps why our rabbis (<em>Kiddushin </em>31a) say:<em> “Gadol ha’metzuveh v’oh’seh, yoh’ter me’me sheh’ay’no metzuveh v’oh’seh”</em> Greater is the reward for one who is commanded to do something and does it, than for someone who does it voluntarily. No one likes to be <em>commanded</em> to do anything. There is always resistance to commands! But there is right and wrong. There is benefit and a detriment. But, since there is great resistance when one is told what to do, the reward is greater, because one’s natural instincts are defied. The Cohen has sublimated his normal reaction to a command–-the tendency to lash out and say “absolutely not.” </p><p align="left">These lessons are not for priests alone, but for all people. By faithfully living by this dictum, not only is the burnt sacrifice elevated, but the priests and the people are elevated as well.</p><p align="left">May you be blessed.</p><p align="left">This Shabbat, the Shabbat that immediately precedes Passover, is also known as <em>Shabbat Hagadol</em>, the Great Shabbat. On this Shabbat, we read a special <em>Haftarah </em>from the prophet <em>Malachi</em> 3:4-24, in which we find the verse: "Behold I send to you Elijah the Prophet, before the great and awesome day of G-d." For more information on <em>Shabbat Hagadol, </em>see <a href="http://www.njop.org/html/TZAV57622002.htm">Tzav 5762-2002</a>. </p><p align="left">The first two days of the joyous festival of Passover will be observed this year on Monday night, March 29th and all day Tuesday and Wednesday, March 30th and 31st. The seventh and eighth days of Passover begin on Sunday night, April 4th, and continue through Monday and Tuesday, April 5th and 6th.</p><p align="left"><em>Chag Kasher v’Samayach</em>. Wishing all our friends a wonderful, joyous and meaningful Passover.<strong> </strong></p><strong><br /></strong><strong></strong>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-11838103292102561382010-03-17T20:07:00.000-07:002010-03-17T20:12:18.485-07:00Vayikra 5770-2010<span class="Apple-style-span" style="font-family:Times;font-size:medium;">"Do Leaders Corrupt, or are They Corrupted?"</span><span class="Apple-style-span" style=" font-weight: bold; font-family:Times;font-size:medium;"> -- </span><br /><br /><div>In this coming week's parasha, parashat Vayikra, we learn of the varied sacrifices and offerings that were brought in the Tabernacle, including burnt offerings, meal offerings, peace offerings, sin offerings and guilt offerings.<br /><br /></div><div>The first sin offering mentioned is brought by the High Priest who has been elevated to his office through the ceremony of anointment. As the spiritual leader of the people of Israel, the High Priest is responsible for the people's religious well-being. Before there were rabbis, the priests actually served as the clergy and teachers of Israel. It was their responsibility to study the Torah and to teach it to the people.<br /><br /></div><div>The sages of the Talmud, <em>Horayot</em> 7a, conclude that the High Priest's sin offering is brought only under special circumstances. A Cohen Gadol, a High Priest, brings this sin offering if he makes an error in interpreting the law because it is obscure, and unintentionally sins on account of that error.<br /><br /></div><div>In Leviticus 4:3, the Torah tells us, <em>"Eem ha'Cohen ha'Ma'shee'ach yeh'cheh'ta l'ahsh'maht hah'ahm, v'hik'reev ahl chah'tah'toh ah'sher chah'tah, par ben bakar tah'meem la'Hashem l'chah'taht,"</em> If the anointed Cohen will sin, bringing guilt upon the people; for his sin that he committed, he shall offer a young bull, unblemished, to the L-rd, as a sin offering.<br /><br /></div><div>Rabbi Chaim Dov Rabinowitz (1909-2001, Lithuanian born Bible scholar), in his comprehensive commentary on Jewish Scripture known as <em>Da'at Sofrim</em>, provides a Talmudic overview of the High Priest's obligation. Rabbi Rabinowitz explains that when listing the sin offerings, Scripture cites the sin of the anointed priest first, because his sin is more severe than that of all others, since he is closer to G-d and is expected to be far more punctilious in his behavior than a common Jew.<br /><br /></div><div>When the verse says that the priest brings guilt upon the people, it underscores that the anointed priest is not a common citizen, and that his misdeeds impact on the spiritual ledger of the people. Citing the Talmudic reference, Rabbi Rabinowitz notes how tragic it is for the people to have a leader who errs and sins.<br /><br /></div><div>The fact that the verse states that the anointed priest brings an offering for the sin that he has committed, might lead one to conclude that the offering comes to cleanse the Cohen from his sins, so that he can return to the Tabernacle and resume his holy duties. An old retired priest, on the other hand, who no longer performs the holy duties should not have to bring the offering. The rabbis, nevertheless, deduce from Scripture that even a retired priest who no longer actively serves is still obligated to bring the offerings for his past trespasses, since he was sanctified at birth and that sanctity remains upon him for the duration of his life.<br /><br /></div><div>The Talmud also asserts that one might mistakenly conclude that the anointed priest only brings offerings if <em>others</em> sin due to his mistake and instruction. However, this is not the case. An anointed priest brings the offering only if he himself trespassed because of a mistaken interpretation of the law. In fact, if the anointed priest sins together with the community he would not bring his own individual offering, but would join in the common offering that is brought to atone for the community's trespass.<br /><br /></div><div>Among the biblical commentators, there is a rather heated debate about what causes a High Priest to trespass. Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) maintains that when a High Priest sins, he brings sin upon all the people, for the people are dependent upon him to atone for them and to pray on their behalf. It is the sinfulness of the High Priest that leads to the people's guilt, because their leader has not represented them effectively before G-d. Two other major classical commentators disagree with Rashi. The Ibn Ezra (1098-c.1164, Spanish Bible commentator) and the Sforno (Obadiah ben Jacob, 1470-1550, Italian Bible commentator) assert that people of great stature, like a High Priest, do not easily succumb to sin. Consequently, they conclude, it must be the low spiritual level of the people that drags the priest down.<br /><br /></div><div>It seems as if the Ibn Ezra and the Sforno subscribe to the well- known contemporary belief that people get the type of leaders that they deserve. Sinful people attract sinful leaders, good people attract good leaders.<br /><br /></div><div>There is no question that we are presently experiencing a leadership "black hole." Hardly a day passes that we do not learn of another leader who is exposed for illicit or immoral acts. The leaders run the gamut: governmental leaders as well as members of the clergy. How tragic it is that in less than one decade, three governors--of New York, New Jersey and Connecticut--were forced to resign for sexual misdeeds, misuse of authority or bribery. The question is, is the crisis of leadership due to the personal shortcomings of the leaders themselves or is the crisis of leadership due to their constituents? It seems as if this ancient debate has still not been resolved.<br /><br /></div><div>As I was standing in a synagogue recently, a visitor presented me with a postcard-sized list of the 43 Kings of Judah and Israel. Four kings, Saul, Ishboshet, David and Solomon, ruled over a united Israel. There were an additional 20 Kings of Judah and 19 Kings of Israel who ruled over the divided kingdom. Upon researching the subject, I discovered that more than half of the 43 kings were wicked. But not just wicked, they were idolaters, murderers, adulterers, and child sacrificers. In fact, 9 of the kings were themselves murdered, often by the "king" who succeeded them.<br /><br /></div><div>In many ways, we today should be happy that our politicians and religious leaders, venal as they are, are not committing the heinous crimes, sins and trespasses of the ancient kings of Israel.<br /><br /></div><div>In direct contradiction to many ancient philosophies and to much of contemporary thought, Judaism believes that, by nature, human beings are essentially evil, and that it takes rigorous efforts to do good. Evil happens automatically, while good always requires a proactive effort.<br /><br /></div><div>So, have we become a nation of Sodomites? By some objective standards, perhaps. Because of the incredible advances in technology we have produced weapons with massive destructive capacity that are killing more people than in any time in history. Television and the internet have brought more decadence into the home than in any time in history. It should come then as little surprise that probably 80% of Western society's entertainment and amusement is based on violence and sex. There is more of that than perhaps at any other time in history.<br /><br /></div><div>Are we corrupting our leaders, or are our leaders corrupting us? It seems as if the author of Ecclesiastes 7:20 was absolutely correct when he wrote, "There is no truly righteous person in the land who has not done evil." A wicked environment reduces its citizens, dehumanizes them, perverting those who seek to be honest, and blinding those who wish to be just.<br /><br /></div><div>Perhaps we need to return to the beginning, to circle the wagons and fight back. In ancient times, the priest could bring a public sin offering so that he and the people could start afresh. Unfortunately, our impoverished generation no longer has sacrifices. What offering can we bring to let everyone know that we have gone astray and to ask for help in leading us back on the righteous path?<br /><br /></div><div>Woe to the generation that has lost its way. Woe to the generation that has no leaders. In the absence of leaders, we must step up to lead.<br /><br /></div><div>May you be blessed.<br /><br /> <p> </p></div>weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0tag:blogger.com,1999:blog-8622084290593416582.post-76658381484172996152010-03-08T15:50:00.000-08:002010-03-08T16:15:58.190-08:00Vayakhel-Pekudei 5770-2010<p>"Heaven Helps Those Who Help Themselves" --<br /><br />In the second of this week's double parashiot, parashat Pekudei, we read that after many days, weeks and months of labor (although no time is actually specified in the Torah) the work of the Mishkan, the Tabernacle, was completed. </p><br /><p>In Exodus 39:32, we are told, <em>"Va'tay'chel kohl ah'vo'daht mishkan ohel mo'ayd, va'yah'ah'soo Bnei Yisrael k'chol ah'sher tzee'vah Hashem et Moshe kayn ah'soo," </em>All the work of the Tabernacle, the Tent of Meeting, was completed, and the children of Israel had done everything that the L-rd commanded Moses, so did they do. </p><br /><p>The rabbis find the syntax of this verse awkward. The Hebrew word <em>"Va'tay'chel"</em> implies that the work of the Tabernacle was finished on its own. But then the verse states, <em>"Va'yah'ah'soo Bnei Yisrael,"</em> the children of Israel had done everything that G-d commanded Moses to do. It would be much more logical for the verse to first state that the children of Israel had done everything that G-d commanded them to do, and then conclude with the phrase that the work of the Tabernacle was complete.<br /><br />Interestingly enough, we find a similar description with regard to Solomon's Temple in Jerusalem. In I Kings 6:7, when describing the conclusion of the building of the great Temple, Scripture states, <em>"V'habayit b'hee'bah'noh'toh eh'vehn sh'lay'mah ma'sah niv'nah,"</em> For the house, when it was in building, was built in stone made ready at the quarry. The verse goes on to say that there was neither hammer nor ax, nor any tool of iron heard in the house while it was being built. Just as with the Tabernacle, Scripture does not state that the Temple was <em>being built</em>, but that it was in the process of building, as if it were building itself. </p><br /><p>From this textual nuance in parashat Pekudei the rabbis deduce the futility of one who says, "I'd like to perform this mitzvah, but it seems impossible in my eyes." With that attitude of despair, the rabbis say, that mitzvah will never be accomplished. However, one who starts performing a mitzvah, despite knowing how difficult it might be, will find that the mitzvah will become progressively easier because Heaven will help those who make the effort. And even though much, or most, of the mitzvah was actually done through the help of Heaven, Heaven itself considers as if that mitzvah was done by human effort alone. Therefore, explain the rabbis, our verse states that the work of the Tabernacle was completed, as if by itself, and the children of Israel did all that G-d commanded. Scripture, in essence, attributes the entire accomplishment to the people of Israel, and not to G-d. </p><br /><p>The rabbis further explain that the biblical verse suggests that the people felt inadequate because of the highly skilled labor that was required for many of the Tabernacle furnishings. But because of their full-hearted commitment to complete the Tabernacle, G-d instilled in them the skills that were necessary to accomplish the task. </p><br /><p>Among the important contemporary lessons that may be gleaned from this particular verse are: the need for faith in ourselves, the need for faith in G-d, and the need for faith that G-d really cares and will help us.</p><br /><p>Very often, the greatest impediment to success is our lack of faith in ourselves. We find the "little stuff" simply overwhelming. I recall one memorable instance many years ago. I was instructing several students how to kosher their homes, and suddenly we came across some non-kosher chewing gum on one of the shelves. Immediately one young woman definitively declared (it was captured on video): "If I can't have my chewing gum, I will never be able to be kosher!" Her perceived love for that brand of non-kosher chewing gum made her feel that she could never live without it. Fortunately, that was not the case. She currently lives in Jerusalem with her family and is a very accomplished and observant person.<br /><br />If the desire and commitment is there (which may also be due to the help of G-d), there is really nothing that can stand in the way of accomplishing whatever we wish to accomplish, as long as we have confidence in ourselves.<br /><br />The rabbis also teach that aside from personal confidence, faith in G-d is often as important as skill. There are different ways for us to develop our self confidence. Obviously, those who dream of becoming great pianists or great swimmers need to practice their skills and retain expert instructors who help them master the skills and techniques that are necessary. What is also necessary is that we have the belief that we can do it. This is what our rabbis call <em>"s'yah'tah dish'mahya</em>," help from Heaven.<br /><br />There is, however, another aspect to this issue, that we often fail to note. The L-rd makes things happen for those who have trust in Him. </p><br /><p>I have often wondered why Anwar Sadat concluded a monumental peace treaty with Israeli Prime Minister, Menachem Begin. After all, Menachem Begin was a hard-line Prime Minister. As a follower of Jabotinsky, he believed that not only was the West Bank of the Jordan part of Israel, but the East Bank as well. Nevertheless, peace came to Menachem Begin, and not to the more conciliatory Prime Ministers like Golda Meir or Levi Eshkol. I believe that this is directly attributable to the fact that Menachem Begin was the first Prime Minister in Israeli history, to ever use the phrase, "With the help of G-d we will achieve peace." Menachem Begin opened the door just a little to the Al-mighty, and let Him in. The rest is history!<br /><br />We need not only have confidence in ourselves and confidence in G-d, we need to truly believe that G-d will help.<br /><br />A beautiful story is told of two chasiddim who were on a business trip, and needed a place to stay for Shabbat. They finally found a kosher inn whose proprietor was a religious man. During the long Shabbat afternoon, the chasiddim begin to regale the innkeeper with stories about their wonder-working Rebbe. Upon hearing the fascinating stories, the innkeeper pleaded with them, that when they return home to their Rebbe, that they ask him for his blessing that he and his wife should have a child. Although the chassidim were a little nonplused, they agreed to do so. </p><br /><p>That evening, after Shabbat, the innkeeper did a very strange thing. He outfitted a baby carriage with everything that a baby needed, and began to accost all the guests in the inn telling them to wish him a "Mazal Tov," because his wife was going to give birth to a child. "Did you hear the news?!" he shouted, "The two chassidim are going to ask for a blessing for my wife and myself, and she is going to give birth!"<br /><br />When the two chassidim returned home and met their Rebbe, they related to him the request and the strange behavior of the innkeeper.<br /><br />A year later, the two chassidim were on the same road, but were reluctant to enter the inn, perhaps the innkeeper's wife had not had a child. They listened by the door, and sure enough, they heard the cries of a newborn baby. Taking a chance, they entered, arriving at the circumcision ceremony of the innkeeper's firstborn son. </p><br /><p>The innkeeper blessed the chassidim and showered them with gifts. But one of the two chassidim fell strangely silent, and all the way home refused to speak to the other chassid. </p><br /><p>When they reached the outskirts of the village, the chassid broke into a run and ran into the court where the Rebbe lived, pounded on the door, pushed the assistant aside, and entered the Rebbe's chambers unannounced. </p><br /><p>Startled, the Rebbe looked up, and saw the pained chassid standing before him.</p><br /><p>The Rebbe said, "What's the matter, my son?" To which the chassid replied, "How could you be so cruel and uncaring? I am a loyal follower of yours. My father was a loyal follower of your father. Every year I come to you and beg that my wife and I be blessed with a child, and we have no child! This innkeeper never even met you, and he has a child! How could you be so cruel!?"<br /><br />The Rebbe looked up, gazed piercingly into the chassid's eyes and said, "Did you ever push a baby carriage? Did you ever have the faith that my blessing would help?"<br /><br /><em>S'yah'tah dish'mahya</em>, help from Heaven, comes to those who believe in themselves and in G-d, and are willing to make the special effort. The Tabernacle was finished by the people of Israel, even though they were unable to do it alone and needed G-d's help. They became G-d's partner. And, G-d became their partner.</p><br /><p>May you be blessed.</p><br /><p>This Shabbat, also known as Shabbat HaChodesh, is the last of the four special Shabbatot that surround the holiday of Purim. On this Shabbat a thematic Torah portion concerning the new month, Nissan, is read from Exodus 12:1-20.</p><br /><p></p><br clear="all">weaselrinahttp://www.blogger.com/profile/06108121135713271814noreply@blogger.com0