tag:blogger.com,1999:blog-289334342024-03-13T04:03:22.833+02:00Torah & Other Good Stuffyour portal into the eternal force of light and wisdomMiriam the Mommyhttp://www.blogger.com/profile/15902370821659060535noreply@blogger.comBlogger278125tag:blogger.com,1999:blog-28933434.post-20068885456690028322013-05-14T08:44:00.002+03:002013-05-14T08:44:53.180+03:00As One<br />
<div class="MsoNormal" style="text-align: justify;">
BS”D</div>
<div align="right" class="MsoNormal" style="text-align: right;">
<span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span>"כאיש אחד בלב אחד"</span></div>
<div class="MsoNormal" style="text-align: justify;">
“Like one man, as one heart”</div>
<div class="MsoNormal" style="text-align: justify;">
With those words chazal describe
the incredible unity that was demonstrated by the Jewish nation at Har Sinai. The
Shem MiShmuel offers an insight into this famous analogy which will help us
actualize our feelings of unity. </div>
<div class="MsoNormal" style="text-align: justify;">
The Jewish people are also
considered to be represented by the letters of the Torah. The Zohar teaches us
that there are 600,000 letters in the Torah parallel to the number of Jews who
were present at Har Sinai. If the letters in the Torah are spaced too far apart
– they are unable to be read as one and the Torah is <i>passul</i>. However, if
they are mashed together, they are equally illegible. The balance is to have
the letters individually defined, yet read as one.</div>
<div class="MsoNormal" style="text-align: justify;">
Similarly, we are described as
being one body. If our limbs were separated from each other we would surely
perish, but to facilitate proper health our body’s functions must be clearly
defined – with one limb yielding to another. The arm will not perform the task
of the leg and so on. </div>
<div class="MsoNormal" style="text-align: justify;">
It is with this analogy that
chazal describe our unity. We aren’t all identical, nor do we all serve the
same purpose. Yet, in our differences, we create a harmonious whole. </div>
<div class="MsoNormal" style="text-align: justify;">
As a Jew, I love my fellow Jews
both because of our similarity (as we are all part of one whole) and our diversity,
which allows us to create, together, a rich and textured canvas.</div>
<div class="MsoNormal" style="text-align: justify;">
Gut Yom Tov !</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-10944328470399093582013-04-10T23:50:00.001+03:002013-04-11T00:08:54.833+03:00Its All Got To Go <div style="text-align: right;">
BS"D</div>
<br />
<br />
<div class="MsoNormal" style="text-align: justify;">
The Torah teaches us that
following the long introspective process that a former <i>metzorah</i> has to
undergo there is a semi bizarre ritual he must participate in before his
atonement is complete. The <i>metzorah</i> must shave all of his hair. All of
it - head, eyebrows and all. [See Vayikra 14:8-9]</div>
<div class="MsoNormal" style="text-align: justify;">
What message about reformation could Hashem be
sending us by including this law ?!</div>
<div class="MsoNormal" style="text-align: justify;">
It’s all about growth.</div>
<div class="MsoNormal" style="text-align: justify;">
There are three components to the
offering of the <i>metzorah</i>. There is the pine branch and the bird which is
slaughtered [Vayikra 14:4-5] which represent the haughtiness and gossiping that
the sinner engaged in which is what landed him as a <i>metzorah</i> in the
first place. Next, there is the hyssop and worm-dyed wool and live bird which represent
what he should be from now on – humble like the lowly hyssop and worm, despite
being alive like the bird. But neither of these two stages represents what the <i>baal
teshuvah</i> needs to avoid a relapse.</div>
<div class="MsoNormal" style="text-align: justify;">
That’s where the hair comes in.
Literally. When you have gone without any hair at all – you will be more
attuned to its presence and rate of growth. It’s been said that life is like a
downward escalator – if you are not going up – you’re going down. What may have
been a solid conviction to remain humble the week after his offerings may turn
into a distant memory a few years down the line. What is a more constant reminder
for the former <i>metzorah</i>, however, is spiritual growth. As long as he is
growing in his <i>avodas Hashem</i> then he will be reminded not to backslide
into the arrogance and selfishness that caused him to deserve <i>tzaraas</i>. </div>
<div class="MsoNormal" style="text-align: justify;">
While we are not recovering <i>metzoraim</i>
(Thank G-d) this lesson is equally applicable to us. This is probably why hair
continues to grow even after most things have stopped. As an “adult” we are no
longer getting taller and our shoe size is no longer changing. But hair keeps
growing to signify to us that there are aspects of our life that we must
constantly seek to grow in.</div>
<div class="MsoNormal" style="text-align: justify;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-16544683883425092932013-03-30T01:09:00.001+03:002013-03-30T01:09:40.175+03:00Every Little Bit Counts<br />
<div align="right" class="MsoNormal" style="text-align: right;">
BS”D</div>
<div class="MsoNormal" style="text-align: justify;">
The entire concept of counting
the Omer leaves us with quite a few unanswered questions. Firstly, if the Omer
is meant to connect between Pesach and Shavuous – why begin counting in the
middle of Pesach? Shouldn’t we count as soon as Pesach is over? Secondly, the
Torah refers to the first day of Pesach (following which we begin the count) as
Shabbos [see Vayikra 23:15] – why? Thirdly, we seem to be confronted with <i><u>two</u></i>
mitzvos of counting – the weeks and the days [see Vayikra 23:15-16]. In fact,
we do count both seven weeks and fifty (up to and not including) days. Wouldn’t
it seem logical to count days only up to seven and then by full weeks? Lastly,
the reason behind the title of the entire <i>seffira</i> is unclear – why refer
to it as the <i>omer</i>, the omer is simply a measurement, in this case of
oats, why don’t we refer to it as <i>seffiras haSeorim</i> or <i>seffiras
haMincha Chadasha</i> (the flour offering that is the first to contain the new
wheat of the season which is offered at the culmination of the seffira)?</div>
<div class="MsoNormal" style="text-align: justify;">
All of our questions reflect the
misunderstandings of an outsider looking in. When we come to a fuller
realization of the meaning of seffira, our questions won’t be answered – they
will simply fade away.</div>
<div class="MsoNormal" style="text-align: justify;">
The holiday of Pesach is the
holiday of redemption. There is an important distinction between redemption and
salvation (Geulah and Hatzalah). To save someone usually means to somehow
prevent a negative event. Sometimes, it can mean to mitigate or otherwise
neutralize the negative effects of an event (ex. When my power went out, my
neighbor really saved me by offering refrigerator space for all my food). To
redeem, however, means to remove the person from their situation. Redemption is
usually accompanied by accepting personal responsibility for them from here on
out. While Hashem certainly <b><u>saved</u></b> us from the Egyptian bondage
and torture, He ultimately <b><u>redeemed</u></b> us from Egypt entirely into
his domain and personal jurisdiction.</div>
<div class="MsoNormal" style="text-align: justify;">
This redemption happened in
multiple stages. Firstly, Hashem took the Jews out of Egypt (this was
accomplished in one day – with the same term as the Torah uses to describe the
removal of leaven from our houses for Pesach – “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">תשביתו</span><span dir="LTR"></span><span dir="LTR"></span>” or “Sabbaticalize”) then Hashem took the
Egypt out of the Jews (this took the remaining 49 days until the Jews were
ready for the purpose of their redemption – the receipt of the Torah). </div>
<div class="MsoNormal" style="text-align: justify;">
Taking the Egypt out of the Jews
was a process with at least two major components – <span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span>"סור מרע ועשה טוב"</span><span dir="LTR"></span><span dir="LTR"></span> – “turn away from bad [deeds] and perform
good [ones]” [Tehillim 34:15]. Performing good deeds is a daily event. We rise
every day and thank Hashem for the ability to serve Him and for the
opportunities He gives us to do mitzvos. How do you “turn away” from bad deeds,
though? By being presented with the opportunity and refusing. We are not faced
with the same challenges every day – there are the diverse trials of the
weekday and the unique set of circumstances that govern the weekend. In order
to truly wash our hands from sin we must experience both and come out
unblemished. This is the reason for the two separate counts. </div>
<div class="MsoNormal" style="text-align: justify;">
Finally, why the reference to the
measurement of the Omer instead of its substance? because it is that philosophy
that keeps us going day by day. While we do need to focus on a “big” goal and
know where our life and Torah accomplishments are going; ultimately, we should
realize that it isn’t the “big goals” that count. Hashem put us here every day
to accomplish an everyday goal. As the mishna states “It is not up to you to
finish the task, yet you are not at liberty to desist from working towards its
completion” [Avos 2:16] The most empowering lesson of all is that Hashem only
requires from us our part, our “measure”.</div>
<div class="MsoNormal" style="text-align: justify;">
And when we shoulder our part of
the burden, the Hashem will surely see the interwoven tapestry of all of Am
Yisrael and bring the final redemption, speedily in our days. Amen.</div>
<div class="MsoNormal" style="text-align: justify;">
So, happy counting, because every
day counts, because you count, and because Hashem is counting on you !</div>
<div class="MsoNormal" style="text-align: justify;">
Hatzlacha !</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-20672183622378392382013-03-25T22:03:00.000+02:002013-03-25T22:03:01.630+02:00Anti Chaos Theory<br />
<div align="right" class="MsoNormal" style="text-align: right;">
BS”D</div>
<div class="MsoNormal" style="text-align: justify;">
Probably the biggest lesson that
we can take from the seder on Pesach is its name. </div>
<div class="MsoNormal" style="text-align: justify;">
Why is it called the seder
(literally, the order)? On a simple level – because we have so many mitzvos to
fulfill that is we don’t perform them in a pre arranged order – we may forget
one or more.</div>
<div class="MsoNormal" style="text-align: justify;">
I think there is a deeper reason
as well. </div>
<div class="MsoNormal" style="text-align: justify;">
The message of the entire story
of the exodus and the crippling punishment of the Egyptians is precisely that –
that there is an order to the world. Events are not happenstance and there is a
choirmaster that directs <i>everything</i>. If there is one message that we
must internalize on this holy, holy night – this is it. </div>
<div class="MsoNormal" style="text-align: justify;">
Have a very meaningful <i>seder</i>
!</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-46993677785836309802013-03-22T15:23:00.001+02:002013-03-22T15:23:04.919+02:00Doing Our Best - But Why ?!<br />
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: right; unicode-bidi: embed;">
<span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
In the special Haftarah that we
read for Shabbos Hagadol we hear the prophet Malachi tell of the messianic era.
After centuries and millennia of toil – devoted <i>Yidden</i> who toiled,
guided only by their unwavering faith will finally be recognized and rewarded.
Obviously, their reward will be commensurate with their efforts and will be granted
on several levels. One distinction that will be made involves those who “serve
Hashem and those who do not serve Him” [Malachi 3:18]</div>
<div class="MsoNormal" style="text-align: justify;">
The Gemara [Chagiga 9b] teaches
us that both of the people referred to in the passuk have been righteous, that
is why they receive divine rewards. The harsh condemnation of an incomplete
tzaddik as “one who does not serve Him” is solely in reference to that tzaddik’s
lack of total dedication. How is this lack of totality expressed ? He has only
reviewed his learning 100 times and not 101. </div>
<div class="MsoNormal" style="text-align: justify;">
An idea that explains this seemingly
harsh statement is an analysis of motives. What drives us to achieve and excel
in our <i>Avodas Hashem </i>? Sometimes it is nothing more than a type A
personality that looks to overachieve in everything. While every effort spent in
divine service deserves recognition, there is a special place reserved to reward
those that toil <i><u>purely</u></i> for the sake of Heaven. There is nothing
to gain (qualitatively) from reviewing one’s learning that extra hundred and
first time, yet one whose <i>avodah</i> is purely <i>lishma</i> will do it,
while those who only seek to excel will not.</div>
<div class="MsoNormal" style="text-align: justify;">
This Pesach we will all perform
many, many acts of <i>avodah</i> – the cleaning, cooking and even learning to
insure that we will have a memorable Pesach. Lest an impure thought creep into
our motives – lest we be driven by a mundane desire to just “do it right” – let
us remember the admonishing words of Malachi. Even when there will be ‘no
difference’ and even when all is already done – let us exert our best efforts
in recognition of the true reason. We were once slaves to Pharaoh in Egypt –
and now, gloriously so, we are slaves to the Almighty.</div>
<div class="MsoNormal" style="text-align: justify;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-28785746679512729862013-03-13T13:45:00.002+02:002013-03-13T13:45:58.431+02:00Now You Have Money... And Now You Don't<br />
<div class="MsoNormal" style="text-align: right;">
BS”D</div>
<div class="MsoNormal" style="text-align: justify;">
The Torah [Vayikra 5:1-13] describes
a particular type of offering known as “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">קרבן עולה ויורד</span><span dir="LTR"></span><span dir="LTR"></span>” or the “Rising and falling offering”. This is an atonement
offering that is brought to complete a <i>teshuvah</i> process for a few
specific sins including taking an oath in vain and entering the <i>Beis
Hamikdash</i> while forgetting that one is impure.</div>
<div class="MsoNormal" style="text-align: justify;">
The reference of rising and falling is to the
value of the offering. If the one seeking atonement is wealthy, an animal
offering is brought. If he (or she) is of lesser financial means, the <i>korban</i>
is two doves. And, finally, if the penitent possesses even fewer funds, they
may fulfill the <i>korban</i> with a flour offering.</div>
<div class="MsoNormal" style="text-align: justify;">
The sliding scale nature of the <i>korban</i>
is certainly very understandable – after all, every man should pay according to
his means. There is, however, a slight difficulty in understanding the justice
of this method. The Talmud [tractate kerisus 27b, quoted by Rashi here] teaches
that if a person committed these sins while wealthy and subsequently fell from
financial grace, they need only bring the lesser <i>korban</i>. The opposite
also holds true, if the sinner was impoverished and received a windfall, then a
wealthy person’s offering is required.</div>
<div class="MsoNormal" style="text-align: justify;">
Shouldn’t the sinner be responsible
to bring the level of offering that corresponds to his financial status <i><u>at
the time of the sin</u></i> ?</div>
<div class="MsoNormal" style="text-align: justify;">
The answer lies in an
understanding of what any <i>korban</i> is coming to accomplish. If we (mistakenly)
believe that a sin offering is somehow making restitution for the crime
committed – then we would be justified in believing that the sinner’s level of
wealth at the time of the sin matters. But in truth, the <i>korban</i> is not
coming to replace anything that was lost. It is, rather, coming to repair a
relationship that was broken. As such, it should, no – must, take into account
where the penitent is standing now. Because it is only from his <i><u>current</u></i>
position that the former sinner must pursue G-d and seek to draw close to him. </div>
<div class="MsoNormal" style="text-align: justify;">
Perhaps this is another allusion
to the name of the offering. In our spirituality, we all rise and fall – if we
dwell on former glories we may fail to conquer our current hurdles. But once we
realize that we can always start from where we find ourselves <i>right now</i> –
we can begin to re-build our spirituality and once again soar to staggering
hights.</div>
<div class="MsoNormal" style="text-align: justify;">
Hatzlacha !! </div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-88866014378706288532013-02-28T13:23:00.000+02:002013-02-28T20:31:38.095+02:00Set In Stone<br />
<div align="right" class="MsoNormal" style="text-align: right;">
BS”D</div>
<div class="MsoNormal" style="text-align: justify;">
In understanding the aftermath of
the sin of the golden calf, we are faced with a dilemma. When Moshe Rabbeinu
smashed the first <i>Luchos</i> he was applauded by G-d ( <i>See</i> Rashi,
Devarim 34:12). But now that Hashem has forgiven the people enough to give them
another set of tablets, Moshe Rabbeinu is instructed to hew them himself. If there
was such a high degree of divine approval for breaking the <i>luchos</i> why “punish”
Moshe Rabbeinu and demand he make restitution?</div>
<div class="MsoNormal" style="text-align: justify;">
We would be stumped by this
question if we didn’t take a closer look at the wording of the instruction. “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">פסל לך שני לוחות אבנים</span><span dir="LTR"></span><span dir="LTR"></span>”
“Carve for yourself two tablets of stone” [Shemos 34:1].</div>
<div class="MsoNormal" style="text-align: justify;">
The operative word is “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">לך</span><span dir="LTR"></span><span dir="LTR"></span>”, “for yourself”.
The first set of tablets were entirely spiritual in nature. They were hand-carved
by G-d Himself and presented as a gift to the Jewish people. But it was a gift
that was unearned, and as such its importance and message were callously rejected by them. </div>
<div class="MsoNormal" style="text-align: justify;">
When the time comes for the fullness
of the penance over the sin that caused the first <i>luchos</i> to be set
aside, Hashem tells Moshe Rabbeinu – if you don’t want these to be betrayed as
well, you’d better not consider them a gift. Only by accepting ownership and
claiming it through the effort of carving the tablets himself, does Moshe truly
acquire the Torah on behalf of mankind. No longer is the Torah simply a divine
gift, but it now resides etched in the tablets of man’s toil.</div>
<div class="MsoNormal" style="text-align: justify;">
What held true then applies even
now. If we see the Torah as some light handed down from above – we may be
wowed, but we will also feel entitled to turn away at will. But, if we carve
our own tablets – if we struggle and invest in the acquisition of that Torah –
then it will be truly ours, never to be betrayed.</div>
<div class="MsoNormal" style="text-align: justify;">
Happy Carving!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-45453807182113680872013-02-23T22:07:00.004+02:002013-02-23T22:07:59.174+02:00Cloaked In Light<br />
<div class="MsoNormal">
BS”D</div>
<div class="MsoNormal" style="text-align: justify;">
If clothes make the man – What
are women made of? Seriously, though, it seems like a lot of the Purim feeling
revolves around clothes and costumes.</div>
<div class="MsoNormal" style="text-align: justify;">
We dress up on Purim (either to
enhance the festive atmosphere or to commemorate the hidden nature of the
miracle). Yet, we also find clothes in the meggilah.</div>
<div class="MsoNormal" style="text-align: justify;">
When Achashverosh is “in his
cups”, he calls for his pipe, his bowl, his fiddlers three AND Vashti to come
in – <i>without any clothes</i>! When Haman (<i><span style="font-size: 9.0pt; line-height: 115%;">ptui !- ed.</span></i>) is appointed chief minister – this is
highlighted by specific jewelry (a type of garment). When Mordechai hears of
Haman’s decree he wears sackcloth and ashes. Queen Esther attempts to send
Mordechai clothes (he refuses). When Esther goes to see Achashverosh the passuk
describes her wardrobe as royalty (“<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ותלבש אסתר מלכות</span><span dir="LTR"></span><span dir="LTR"></span>”). When Haman is forced to publicly proclaim support for
Mordechai this is expressed by dressing him up in royal clothes (we even sing
this passuk out loud !). And finally, Haman (<i><span style="font-size: 9.0pt; line-height: 115%;">ptui again !- ed.</span></i>) begins to see his downfall – at the hands of
his own daughter – it is when he “wears” some unpleasant stuff!</div>
<div class="MsoNormal" style="text-align: justify;">
What is it with clothing ?!</div>
<div class="MsoNormal" style="text-align: justify;">
The answer can be best understood
if we go back to the first place in the Torah where we see clothes. Adam and
Chava have just fallen from grace and committed <i>the</i> sin. What does
Hashem do for them? He gives them clothes. The passuk tells us:</div>
<div class="MsoNormal" style="text-align: justify;">
[<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בראשית
ג:כא</span><span dir="LTR"></span><span dir="LTR"></span>] “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ויעש ד'
א-לוקים לאדם ולאישתו כתנות עור וילבישם</span><span dir="LTR"></span><span dir="LTR"></span>”</div>
<div class="MsoNormal" style="text-align: justify;">
“And Hashem made garments of
leather for Adam and his wife, and He clothed them”[Bereshis 3:21]</div>
<div class="MsoNormal" style="text-align: justify;">
What do these clothes represent? Well,
for one thing, forgiveness. The ability to start over, not to be burdened by
the baggage of their mistakes, but to make a fresh start. It’s true that merely
covering up your mistakes is not the same as fixing them. But when you cover
something – and you keep covering it, over and over again (everybody keeps
wearing different clothes !) you are showing that you are constantly making a
choice; a choice to regret your mistakes and a choice of what to cover them
with. </div>
<div class="MsoNormal" style="text-align: justify;">
Perhaps it is for this idea that
in the Torah of Rabbi Meir the garments were not of leather “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">עור</span><span dir="LTR"></span><span dir="LTR"></span>”, but rather of light “<span dir="RTL" lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">אור</span><span dir="LTR"></span><span dir="LTR"></span>” [<i>Medrash Rabba, Bereshis 20:12</i>].
Because there is no greater light than the light of one who wishes with all of
their heart to correct their mistakes. This Purim let us utilize all our
potential and sincerely return to Our Father in Heaven. And when we do we will
be enveloped by such a powerful light that it will be a beacon to bring
Mashiach and the final redemption, speedily and in our days, amen.</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-51657253121446043702013-02-15T12:18:00.002+02:002013-02-15T12:18:57.788+02:00Why Horns ?<br />
<div class="MsoNormal" style="text-align: right;">
BS”D</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
Perhaps the most famous of the
vessels of the holy Mishkan was the mizbeach or altar upon which the sacrifices
were offered. This altar was made in a very unique shape with four protrusions or
battlements that adorned each of the four corners. These four were known as “karnayim”
or horns.</div>
<div class="MsoNormal" style="text-align: justify;">
The Medrash Tanchumah (quoted by
the Shem MiShmuel) remarks that these <i>karnayim</i> served to atone for a nation
which was ennobled by being charged with the elevation of four pillars; the
pillar of Torah, pillar of Israel, pillar of <i>kehunah</i> and the pillar of
royalty. </div>
<div class="MsoNormal" style="text-align: justify;">
The Shem MiShmuel then asks why
should these <i>karnayim</i> be part of the <i>mizbeach</i> per se? What connection
is there to this atonement and the acts of sacrifice? </div>
<div class="MsoNormal" style="text-align: justify;">
When a Jew approaches the altar
and offers an animal, he is obligated to see this animal as his proxy. The act
of bringing a sin offering is tremendously powerful in hammering home the
realization of just how far he has sunk and just how low the sin has brought
him. The danger inherent in this realization is that it could bring him to
depression and lowliness. </div>
<div class="MsoNormal" style="text-align: justify;">
It is for this purpose, says the
Shem MiShmuel, that the <i>mizbeach</i> was the possessor of the <i>karnayim</i>.
So, that precisely when a Jew is feeling down and worthless, he should see
these four shining beacons and be filled with self worth and purpose. Despite
his earlier mistakes (not to down play them, of course) A Jew who sees the <i>karnayim</i>
is infused with the realization that he has not been rejected by G-d for his
sins, but rather embraced by G-d for his repentance. Embraced, and once again
charged (or <i><u>re</u>charged</i>) with the eternal mission of the Jewish
people to shine these four beacons upon all of humanity. </div>
<div class="MsoNormal" style="text-align: justify;">
We no longer have the <i>mizbeach</i>
and we no longer bring the offerings (may they be renewed speedily in our days)
but we still face this difficulty with every step of sincere penance that we
offer to G-d. Instead of being derailed by feelings of depression and
worthlessness we should feel energized and proud to be, once again, charged with
the loftiest of all assignments – to be the harbingers of divinity in this
world.</div>
<div class="MsoNormal" style="text-align: justify;">
Hatzlacha !</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-19565227564723636412013-02-08T10:18:00.001+02:002013-02-08T10:18:21.424+02:00This Religion Is Going To The Dogs<br />
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: right; unicode-bidi: embed;">
<span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: right; unicode-bidi: embed;">
<span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">"ואנשי קדש תהיון לי ובשר בשדה טרפה לא תאכלו, לכלב תשליכון
אותו" [שמות כב:ל]<o:p></o:p></span></div>
<div class="MsoNormal">
<span dir="LTR"></span><span dir="LTR"></span>“And you shall be
a people of holiness, a carcass of the field you shall not eat, but rather
throw it to the dogs” [Shemos 22:30]</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Rashi comments that this instruction to grant meat that was
not <i>schechted</i> properly to the dogs is an eternal gesture of gratitude to
“man’s best friend”. During the exodus from Egypt the dogs were under strict
divine instructions not to bark out at the leaving Jews. To thank the obedient
dogs – Hashem commanded that they be given first priority in discarded meat.</div>
<div class="MsoNormal">
Before we begin to examine this idea – let us remember – the
dogs that we give the meat to are <i>not</i> the same dogs who refrained from
ruining the atmosphere at the Israelites triumphant exit. So this overture is,
in reality, completely symbolic. </div>
<div class="MsoNormal" style="text-align: justify;">
More interesting, however, is the way the
passuk introduces the idea. In order to be a people of holiness, we must have
special restrictions that separate us from the world at large. But, just as
necessary to generating that holiness is the idea that while we may be set
apart by our laws – we can and must bridge the gap with our demeanor. Holiness
may equal separate-ness – but it does <i><u>not</u></i> equal aloofness. And to
really underscore the point – we even don’t hold ourselves aloof from the
animals! Rather, we insist on being completely aware of even the smallest of
kindnesses that they perform for us. And what’s more – we take that awareness
and translate it into action. That’s true holiness.</div>
<div class="MsoNormal" style="text-align: justify;">
This Shabbos – let us make an extra
effort to notice all the goodness that surrounds us and even try to express our
gratitude for these little things.</div>
<div class="MsoNormal" style="text-align: justify;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-49347870579418831312013-02-01T09:26:00.001+02:002013-02-01T09:26:13.661+02:00Done ?<br />
<div class="MsoNormal" dir="RTL">
<span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL">
<span lang="HE" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">"ששת ימים תעבוד ועשית כל מלאכתך" [שמות כ:ט]<o:p></o:p></span></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span>"Six days shall you toil
and perform all your work" [Shemos 20:9]</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Chazal teach us that the
phraseology of this passuk is meant to teach us a lesson in serenity. For six
days we do our work and when it comes to Shabbos – we consider all our work as having
been completed. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The question arises, however, how do we do this when we are obviously
not done with our work? Can a contractor look at a building site and consider
it complete? How does a hodgepodge of paperwork and thirty unread messages
appear complete to businessman?</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The answer lies in our perspective. Imagine a basketball player shooting
hoops furiously after the buzzer has sounded. We would consider him a fool! The
point of the game is to score the baskets within the allotted time – not after
it. Once the game is up – there is no longer any reason to shoot the ball. The
same applies to someone who has a hand up to shade their eyes from the sun –
once the sun has set, there is no need for them to continue to raise their
hand. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The six day week was given to us for toil. To work, expend effort and
accomplish. Shabbos was given to us as a day of rest. The clock is not ticking
and the meter is not running. On shabbos our work is complete because there is
nothing we can do about it! We finished our part, there is no more to do. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
This is also hinted at in the next passuk. "On the seventh day it is
a shabbos for Hashem, your G-d, you shall not peform any work …" On
shabbos – Hashem takes care of everything. There is no need for us to worry,
since He is picking up the tab. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
This shabbos, let us focus on this feeling of serenity – this recognition
that we have done all that we could (even when we didn't finish) and truly perceive
this day as one where all our work has been completed.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-78283707718755134642013-01-23T09:26:00.001+02:002013-01-23T09:26:14.827+02:00Bumps And Bruises<br />
<div class="MsoNormal" dir="RTL">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL">
<span lang="HE">"...כל המחלה אשר שמתי במצרים לא
אשים עליך כי אני ד' רפאך" [שמות טו:כו]<o:p></o:p></span></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>"Any ailment that I sent upon the Egyptians, I will not
inflict upon you for I am Hashem your healer"<span dir="RTL"></span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span> [Shemos 15:26]</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Two incredible perspectives on this passuk are quoted in the <span dir="RTL" lang="HE">מעינה של תורה</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Firstly is the idea, expressed by the Malbim, is that just like a healer
will sometimes have to perform a painful procedure – so too does Hashem
sometimes inflict discomfort upon us. But in sharp contrast to the punitive
judgment meted out upon the Egyptians, this discomfort is only part of the
healing process and is meant to be instructive, not punitive.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Secondly, the Chasam Sofer gives an analogy of a "house
physician" or a medical practitioner who is on retainer to treat anyone in
the household versus a doctor who has a private clinic and charges per
treatment. It is possible that both doctors are working equally hard to ensure
their patient's health. It is inescapable, however, that the physician who has
a private clinic may very well wish for some patients to relapse, since
treating them would be lucrative. The house physician, however, would only wish
health upon his patients since he has nothing to gain from their illness. In
this way, says the Chasam Sofer, we should view Hashem – as our personal healer
– who has no interest in "treating" us since He has nothing to gain
from administering such treatment.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
These perspectives are a welcome addition to our own internal arsenal
for dealing with, and understanding, life's challenges. Sometimes we fall, and
sometimes it hurts. With this passuk, Hashem is reminding us that often our
pain is just a bruise left there by the hands of a caring healer. And when that
explanation doesn’t seem to suffice – we should always recall that Hashem IS
our personal caretaker – and since he doesn't gain from our pain – we can
certainly believe that it is not extraneous or meaningless – even when the
meaning eludes us.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
Hatzlacha !!</div>
<div class="MsoNormal" dir="RTL">
<br /></div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-77138331473881817902013-01-18T16:19:00.001+02:002013-01-18T16:19:19.532+02:00Is The Cup Half Empty Or What ?<div class="MsoNormal" style="direction: ltr; unicode-bidi: embed;">
<span style="color: #333333; font-family: Georgia;">The difference between the world view
of Moshe and Pharaoh can be summed up in the following passuk:<br />
"</span><span dir="RTL" lang="HE" style="color: #333333; mso-ascii-font-family: Georgia; mso-hansi-font-family: Georgia;">ראו כי רעה נגד פניכם</span><span dir="LTR"></span><span lang="HE" style="color: #333333; font-family: Georgia;"><span dir="LTR"></span> </span><span style="color: #333333; font-family: Georgia;">"<br />
"... behold an evil star greets you" [Shemos 10:10]<br />
<br />
Pharaoh feels that the Israelites would be foolish to leave, for there is an
evil star that rises against them in the desert, a star that signifies
bloodshed. Why isn't Moshe worried about the star ? Why does Pharaoh place so
much trust in his astrology ?<br />
<br />
Despite having his kingdom and country turned upside down by several plagues -
some of them too supernatural to contemplate - Pharaoh still thinks that he has
the right idea abut how the world runs. He's not all that far off - the evil
star <i>does</i> foretell bloodshed. This is where Pharaoh gets caught. He is
convinced that if there is an omen of bloodshed that it means that his enemies
will suffer.<br />
<br />
Moshe isn't worried about the star because he knows the larger truth. Yes -
there is an omen for bloodshed - but that won't interfere with Hashem's plan !
Who do you think put the blood star up there in the first place ?! In fact,
Hashem does neatly deviate the bloodshed from the Jews to the blood of bris
milah.<br />
<br />
Pharaoh says to Moshe - the laws of nature are immutable - even your G-d won't
save you now ! Moshe calmly responds - even when it seems as if the laws of
nature are ranged against us, and even if G-d won't alter the laws outright -
Hashem is never <i>bound</i> by those laws.<br />
<br />
Every day day the opportunity to choose between Moshe's philosophy and
Pharaoh's presents itself. When something doesn't go our way - do we consider
it just an unfortunate incident ? A star that just happened to rise against us
? Or can we achieve a slice of Moshe rabbeinu's emunah ? We might not know why
it happened but it is certainly all for the grandest master plan there is.<o:p></o:p></span></div>
<br />
Hatzlacha !!Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-23425575500910629222013-01-11T10:42:00.001+02:002013-01-11T10:42:32.274+02:00But, Why ?!?<br />
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The Torah is not merely a book of history. It is a book of instruction.
One may wonder – what instructions are hidden in the horrific plagues that beat
ancient <st1:place w:st="on">Egypt</st1:place>,
and it's meglomaniacal despot, into submission ?</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The answer may very well lie in the last pesukim that describe the
seventh plague – hail. Makkas Barad was a profoundly explosive attack upon
Mitzrayim, in which millions of hail missiles rained down, causing incredible
levels of destruction. Immediately following this plague, however, the Torah
testifies as to which crops were destroyed and which survived (see Shemos
9:31-32). Rav Moshe Feinstein, <i>Zatzal</i>, teaches us that this is because
no destruction is arbitrary.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
In a winter season when many are affected by storms and the damage to
property has reached epic proportions – we may yet need to internalize the
lesson of the hailstones. Not a single hailstone fell at random – and neither
does anything else. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Please, G-d, when we can say that our full and perfect belief in the <i>Hashgacha</i>
that Hashem employs in the world is standing firm – we will be able to rejoice
in the fifth statement of redemption – "<span dir="RTL" lang="HE">והבאתי</span><span dir="LTR"></span><span dir="LTR"></span>" and will merit the coming of
Moshiach, amen.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-27015124834531642902013-01-04T16:23:00.004+02:002013-01-04T16:23:43.899+02:00Jewish Heroism<br />
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
What makes a hero ?</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
In <st1:country-region w:st="on">Egypt</st1:country-region>,
we find that while the Israelites were enslaved there was a tiered system.
There were slaves and overseers. The slaves were answerable to the Jewish
overseers who, in turn, were answerable to their Egyptian taskmasters. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
When Moshe first requests that Pharaoh let the Jews go he is met by
ridicule ("Who is the <i>Hashem</i> that I should listen to him?!").
He is also faced with a nasty reality. Rather than relenting, Pharaoh's cruel
logic makes him impose even harsher tasks on the hapless Jewish slaves. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The Torah teaches us that the Jewish overseers performed heroically
under these new, unreasonable, decrees. (See Shemos 5:14) In fact, for their
heroics, they were later projected to roles of prominence in Jewish society. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Just what were these heroic acts in the face of the angered Egyptian
taskmasters ? The Jewish overseers took the beating meant for the slaves. They
realized that the goals and jobs set before their brothers were impossible.
They endeavored to help them finish up – but when that proved untenable – they
took responsibility, and the subsequent beating, in their brothers' stead. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
A Jewish hero is not necessarily one who triumphs with raw physical
power. When it comes to strength, we know that Hashem has it covered more
thoroughly than we ever could. So what does He leave for us ? To make the right
and noble choice. It takes a bully to throw a punch – it takes a real hero to
take one.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Let us use this week to increase our sense of responsibility for our
fellow Jews – what can we do for them ? Regardless of who is at fault, or who
should have done it – what can <i>we</i> do to alleviate a fellow Jew's
hardship ?</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
This week we can all be heros.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Hatzlacha !!</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-13057006290105538762012-12-12T16:13:00.000+02:002012-12-12T16:13:16.263+02:00Why Does G-d Need Light ?<br />
<div class="MsoNormal" dir="RTL">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL">
<br /></div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The
very first documented part of creation was light (<i>see Bereshis 1:3</i>).
Hashem does not need light to see, nor is he afraid of the dark. So why, then,
did He create light first ?</div>
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Because
light is the most important. </div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The
light that was created wasn't the same as what we have now either. The Kli
Yakar maintains that the sun, moon and stars are all just derivatives of that
ephemeral light.</div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
What
was the nature of the source, the original illumination that was so important
that Hashem wanted to create it first ? That first light is the ability to tell
right from wrong.</div>
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Until
Hashem created a world there was no need to have an external barometer of
morality since there was nothing external to G-d. As soon as He introduces
anything else – the first thing we're going to need is a moral compass; an
ability to discern, to differentiate right from wrong. That ability is called
light. </div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
That's
why light helps us see. Because the first step in determining what is correct
and what isn't is properly sizing up that which in front of you.</div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
But
that first light was hidden away (<i>see Bereshis 1:4 and Rashi ad loc.</i>)
The commentators all deal with the question of where the light was stashed.
Some maintain that it was buried away, only to be revealed at the end of days.
Others discuss the safeguarding of that light in the Torah, where it still
resides today. In any case, there is one more place that the light may be. </div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
In
our actions.</div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Every
thing we do has the ability to illuminate or darken, clarify or confuse. When
we do the right thing, our world becomes a drop clearer. If we fail - the fog
of confusion gets a mite thicker. </div>
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This
Channukah let us celebrate the choice of those heroic Jews of long ago; the
choice to do what's right no matter the consequence. Actions and dedications
that inspire us with their light, even after all these years. Let us also ask
ourselves : What confusion surrounds us today and how can we make the right
choices and step into the light ?</div>
<div class="MsoNormal" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Happy
Channukah !</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-26759196989905723162012-12-07T14:18:00.001+02:002012-12-07T14:21:32.010+02:00Climbing and Standing<br />
<div class="MsoNormal" dir="RTL">
<div style="text-align: left;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
</div>
<div class="MsoNormal" dir="RTL">
<div style="text-align: left;">
<span lang="HE">"... והנה קמה אלומתי וגם
ניצבה" [בראשית לז:ז]<o:p></o:p></span></div>
</div>
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Yosef Hatzaddik describes his prophetic dream to his brothers in attempt
to convince them of his divinely appointed role. The dream consists of bundles
of wheat (which represent his brothers) all paying subservience to Yosef's
bundle. In demonstrating his bundles supremacy, Yosef says that his bundle has
risen and is standing. Why the repetition ? </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The Koznitzer Maggid (as quoted in the Shem MiShmuel) ascribes to Yosef
the same accomplishments that are described by Dovid Hamelech in Tehillim.
"Who will ascend the <st1:place w:st="on"><st1:placetype w:st="on">mountain</st1:placetype>
of <st1:placename w:st="on">Hashem</st1:placename></st1:place> and who will
rise in His holy abode" (Tehillim 24:3)</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Here we see that there are two components of spiritual success. The
first; 'Ascending the mountain' – or engaging in pursuits that elevate your
personal level of holiness (i.e. Torah study, performance of mitzvos, etc.).
The second – maintenance. As is implied in the passuk in Tehillim "<span dir="RTL" lang="HE">מי <u>יקום</u> במקום קדשו</span><span dir="LTR"></span><span dir="LTR"></span>" – the word for rise can also be read as a derivative of
"<span dir="RTL" lang="HE">קיים</span><span dir="LTR"></span><span dir="LTR"></span>"
or existent. Dovid Hamelech is praising both facets of loftiness;
accomplishment <i><u>and</u></i> tenacity.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Why would Yosef see fit to mention these two factors in the dream ? To
tell his brothers that this wasn't just a passing fancy, that he foresees his
position of authority enduring for the long haul. </div>
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And what can we learn from this ? that this is the mark of one who is
righteous. (Yosef is known as Hatzaddik – the righteous one) Anyone can grow –
a truly righteous person holds on to the gains they have made and incorporates
them to go the distance. </div>
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<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
Hatzlacha !</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-51732967802403602312012-11-23T14:35:00.002+02:002012-11-23T14:35:35.972+02:00The Rise of the House of Ladders<br />
<div class="MsoNormal" dir="RTL">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL">
<br /></div>
<div class="MsoNormal" dir="RTL">
<span lang="HE">"ויחלם והנה סלם מצב ארצה וראשו
מגיע השמימה והנה מלאכי א-לוקים עלים וירדים בו" [בראשית כח:יב]<o:p></o:p></span></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>"And he dreamt, and behold, a ladder is placed upon the
ground and it reaches into the heavens and angels of G-d ascend and descend
upon it" [Bereshis 28:12]</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Chazal (Pesachim 88a) teach us that each one of the three <i>Avos</i>
had a particular strength in relating to Hashem. This is alluded to by the name
that each one of the <i>Avos</i> gave Har Hamoriah (where Yaakov's dream takes
place). </div>
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Avraham called the place the <st1:place w:st="on"><st1:placetype w:st="on">mountain</st1:placetype>
of <st1:placename w:st="on">Hashem</st1:placename></st1:place>. Yitzchak
refered to it as a field (when he went there to pray mincha). Yaakov dubs this
place the 'house' of Hashem. The gemara maintains that Yaakov's description is
the most fitting. Why ? because both a mountain and a field – while being splendorous
in their own way – are still natural phenomena. Climbing a mountain may be
impressive, but the 'rights' belong to the creator of that mountain. A large
plateau may offer a wide scope for contemplation of G-d's wonders, but the view
alone does not equal possession. Only a house, a completely man made structure,
can truly belong to its owner. </div>
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By labeling the Temple Mount as a 'house' Yaakov is transcending a
naturalist form of divine worship that was past down to him and entering the
final level of service of G-d (see Rav Hirsch's extensive comments regarding
the <i>matzeiva</i>). It is not enough for us to ascribe divine authorship to
the wonders around us – we must also devote our own actions and achievements to
glorifying His name. We may think that no palace we build can compare with the
majesty of a mountain or the vastness of a field – but therein lies our
mistake. Hashem doesn't want us to re-create the world – He knows our
limitations – He just wants out best efforts, that we build him a 'home sweet
home' for the divine presence to dwell. </div>
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This is why Yaakov's ladder is "placed" upon the ground.
Because the foundation of Yaakov's ascent to spiritual greatness is not by
chance and it is not just because the natural force of gravity would secure the
ladder to the earth. Rather, Yaakov intentionally places the ladder in its
position and begins to climb (metaphorically, of course) knowing that his
personal road to achievement winds through each man-made rung.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
And us ? We must always remember – G-d doesn't want us to create
mountains or birth great oceans, He only wants the accomplishments that He has
given us the power to bring to fruition. And when we dedicate those to Him – He
will respond and once again dwell in the house which we will build. May it be
speedily, in our days, amen.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; unicode-bidi: embed;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-46018464198647150642012-10-26T14:40:00.000+02:002012-10-26T14:40:03.877+02:00Go West, Young Man ...<br />
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The first of Avraham Avinu's ten tests is the iconic "<span dir="RTL" lang="HE">לך לך</span><span dir="LTR"></span><span dir="LTR"></span>".
He is instructed by G-d to leave all that is familiar and venture out into the
unknown, with only Hashem's word for a guide and provider. </div>
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While we may consider this trial to be a culmination of Avraham's ( and
G-d's ) utter and total rejection of the immoral society in which he lived, we
may glimpse a deeper facet and gain immeasurably for doing so. There is a very
important distinction made by Rav Shimshon Raphael Hirsch regarding Avraham's
trial. Avraham is never told to leave, he is told to go. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
There is a subtle difference between <i>going</i> ("<span dir="RTL" lang="HE">הליכה</span><span dir="LTR"></span><span dir="LTR"></span>") and <i>leaving</i>
("<span dir="RTL" lang="HE">יציאה</span><span dir="LTR"></span><span dir="LTR"></span>").
The operative function of <i>'leaving'</i> is to escape, to run or to bail out.
One who is <i>leaving</i> ("<span dir="RTL" lang="HE">יוצא</span><span dir="LTR"></span><span dir="LTR"></span>") is barely concerned with his
destination – just that it is better that his current situation. <i>'Going'</i>,
on the other hand, is primarily concerned with a goal. One who is <i>going</i>
("<span dir="RTL" lang="HE">הולך</span><span dir="LTR"></span><span dir="LTR"></span>")
is travelling to a particular place because there is a value and reason to
arrive in that location. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Avraham Avinu must leave his current surroundings to continue his upward
trek towards the spiritual achievements that he will leave as a legacy.
Nonetheless, his move is primarily one of '<i>going</i>'. </div>
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Rav Hirsch also quotes the medrash (Bamidbar Rabba 18:21) that the
phrase of "<span dir="RTL" lang="HE">לך לך</span><span dir="LTR"></span><span dir="LTR"></span>" is one of the harbingers of the final redemption. Because
from the moment that Avraham, our forefather, accepted upon himself this
mission, he set the stage for us to continue travelling down the path of the
righteous, until we reach the final destination, the redemption. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
And so, wherever we find ourselves, we should always notice – are we
leaving or going ? And what is our destination ?</div>
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Hatzlacha !! </div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com1tag:blogger.com,1999:blog-28933434.post-74663875997482751992012-10-19T15:43:00.002+02:002012-10-19T15:43:22.736+02:00A Window Into (or out of) Our Souls<br />
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The Passuk teaches us that Noach needed to make a window ("<span dir="RTL" lang="HE">צהר</span><span dir="LTR"></span><span dir="LTR"></span>") in
the ark [see Bereishis 6:16 and Rashi]. Later on, the Torah discusses that during
the period of judgment of the flood the heavenly spheres did not come out [see
Bereishes 8:22 and Rashi].</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
What would Noach need a window for if the sun and moon did not come out
at all ?</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
To look out. Sometimes we are so preoccupied with figuring out what
someone or something can do for me – that we forget to think about what we can
do for them. Noach may have been righteous enough to be saved from the flood,
but he had many lessons in self betterment still to learn. One of the ways in
which Hashem instructed him was that window. </div>
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<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
In life, we should always make sure that we are not inured to the plight
of others. In our own little protective arks – with which we navigate life's
waters – we should always have a window that will enable us to look out and see
what our fellow may need. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Hatzlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-64882970854518824682012-10-05T16:47:00.002+02:002012-10-05T16:47:16.600+02:00Lazy Days Of Succos<br />
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
During the holiday of Succos, one of the highlights of the special
service in the Beis HaMikdash was the water libation ("<span dir="RTL" lang="HE">ניסוך המים</span><span dir="LTR"></span><span dir="LTR"></span>").
This was actually a double libation since there was also a pitcher of wine
poured as well. A Kohein would ascend the ramp leading up to the great altar
and pour the two pitchers into two specially made apertures in the rim of the <i>mizbeach</i>.
</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The Shem MiShmuel comments that this dual service can be viewed through
the lens of atonement and purification. We bring the wine, which has the
ability to quicken our pulses and get us hot under the collar, to atone for
sins that were performed with zealousness. We bring the water, symbolically the
cooling agent, to atone for transgressions that resulted from an apathetic or
an overly cool disposition. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Perhaps this is also why this twin service is the highlight of the
succos festival. Succos is the only holiday when we can actually perform
mitzvos passively. By doing "nothing" in our succah we are actually
doing "something" - living in it ! This passive mitzvah performance
is actually praised in the gemara with the following exceptional praise :
"Rabbi Eliezer states, I praise the lazy folks during the festival
[because they just stay at home in their succos and thusly accord the dwelling
place greater attention and regard]." [gemara succah 27b]</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
And this "lazy", yet all encompassing, observance serves as an
atonement for all our shortcomings in the area of apathy. Yet, it is precisely
the drawing of the water for this service that was accompanied by such a
fervent and enthusiastic festival that the gemara states that whoever has not
seen the "<i>simchas beis hashoeva</i>" has not seen happiness being
put into practice. </div>
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<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
May it be the will of our creator that we excel in both the passive
(lazy) and the active (wine-driven) service and that these serve as both an
atonement for previous shortcomings on these areas and an inspiration for the
winter ahead.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Haztlacha !!</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-56265978716263201332012-09-14T16:48:00.001+03:002012-09-14T16:48:03.745+03:00Big Things, Little Things<br />
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">בס"ד<o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" dir="RTL" style="text-align: justify;">
<span lang="HE">"לא
בשמים היא לאמור, מי יעלה לנו השמימה, ויקחה לנו וישמיענו אותה ונעשינה"
[דברים ל:יב]<o:p></o:p></span></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>"It [this mitzvah / or torah] is not in the heavens, that
you should say 'who will go up to the heavens and bring it to us, and teach it
to us, that we may do it" </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
[Devarim 30:12]</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
The Torah tells us that it is all within reach. The Torah is not an
esoteric wisdom that is totally inaccessible. Rather, Hashem has brought it
down to earth (double meaning intended) for us to be able to perform it. As a
further passuk proclaims "… it is within [the abilities of] your mouth and
your heart to accomplish it…".</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Rashi, when explaining this passuk, tells us that if the Torah <i><u>were</u></i>
in the heavens, we would be obligated to go up and get it. This hints at a
tremendous reality. We have the ability to ascend to the highest spheres and
live a life of Torah – even if it were in the heavens ! If the Torah was
"up there" we should be able ( and be obligated ! ) to live a
heavenly life, divorced from the lower parts of the flesh and blood world. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
But Hashem doesn't want that. He brought the Torah down into the little,
daily details. Hashem wants us to wash our hands in the morning, He wants us to
smile when we say thank you. He wants us to thank Him whenever we have a tasty
bite of chocolate and He wants us to notice the table settings and their
sparkle. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
Why ? Why would Hashem, who gave us the highest, loftiest, wisdom and
the deepest, holiest concepts, want us to busy ourselves with the mundanities
and trivialities of daily existence ? because it is no trick for something huge
and powerful to perform a huge and powerful action. It is no great feat for an
enormously strong man to carry out an act of great strength, it is simply in his
nature. But, when a powerful man gently takes a fragile flower in his hand –
that is an incredible act.</div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
It is insufficient for us, who are powerful and gifted enough to be able
to reach the very heavens with our actions, to simply dedicate our "big
acts" to Hashem. We should also realize, and accordingly, perform, our
"little acts" for Hashem too. After all, it <i><u>isn't</u></i> in
the heavens – it is close to our hearts and within reach of our mouth. </div>
<div class="MsoNormal" dir="LTR" style="direction: ltr; text-align: justify; unicode-bidi: embed;">
<br /></div>
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Hatzlacha !!</div>
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Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-42519992994299970172012-09-07T18:03:00.001+03:002012-09-07T18:03:58.626+03:00White It Out<br />
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<span lang="HE">בס"ד<o:p></o:p></span></div>
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When the Jewish people cross the <st1:country -region="-region" w:st="on">Jordan</st1:country>
and enter into the promised Land of <st1:country -region="-region" w:st="on">Israel</st1:country>, they perform an interesting
rite. They are instructed (by G-d) to take twelve obelisks (large stones) and
plaster them white. Once they have plastered them, the Jews must write the
words of the Torah in "…a very through explanation" [Devarim 27:8].
Rashi explains this thorough explanation to be a translation into all seventy
languages.</div>
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Why would the Jews have to record the Torah into languages they are not
conversant in and why does G-d make a point of telling them to white out the
stones first ?</div>
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When the Jews receive the Torah it is not just something for that
generation. It is for ALL generations. This is expressed in many ways. Firstly,
at mount Sinai, the souls of all Jews – current and future – were present, to
show that they all received the Torah straight from G-d. Secondly, since there
would be a time when the children of <st1:place w:st="on">Israel</st1:place> would wander through the
globe, the Torah was "given" in all seventy languages. </div>
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This also helps us understand the whiteout. When the Torah is given at
Sinai – it was done in the Torah's own language. Every concept presented was
fresh since it hadn't been said before. In other languages, this may not always
be the case. Whichever term or Torah concept you refer to, there may be an
alternate idea that has already been said – that you must differentiate from
the Torah idea if you are to understand it properly. ( The irony of writing
this specific Dvar Torah in English is not lost on me …) That is why the stones
of translation needed to be whited out, to provide for as smooth as possible a
beginning for our journey into understanding the word of G-d.</div>
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Before we undertake the next journey – the one into our new year – let
us "white out" any baggage we may be carrying. Forgiveness and
sincerity can go a long way towards accomplishing that goal. </div>
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Hatzlacha !!</div>
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Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-9847898379789937142012-08-31T18:43:00.000+03:002012-08-31T18:43:01.517+03:00A Pocket Full Of Kryptonite<br />
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<span lang="HE">בס"ד<o:p></o:p></span></div>
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The Torah commands us to refrain from possession of the trappings and
tools of the trickster's trade. We may not have in our pockets two different
weights (Devarim 25:13) nor in our house, two different dry measures ( Ibid
25:14).</div>
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The Torah then emphasizes that we must own proper, just weights and
containers for dry measure. And to cap it all off – if we abide by these
guidelines (required, not suggested) we will merit long life (Ibid 25:15).</div>
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Huh ?!?!</div>
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There seems to be much more being discussed here. </div>
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Firstly, we are already under "standing orders" not to cheat
in business or in any way swindle our fellow man. Secondly, even if we were to
view this commandment as an expansion upon the concept of honesty (since
previous laws focused on the <i>practice</i> of cheating and this one prohibits
mere <i>possession</i> of cheating paraphernalia), we still must question the
insistence of the Torah that we acquire proper weights and measures. Supposing
I want to refrain from weighing and measuring altogether – shouldn't I be within
my rights to forgo the entire experience – why must G-d insist that I possess
accurate tools ?</div>
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Because these laws are alluding to a much bigger issue. Not everyone is
involved in the buying and selling aspects of business. We <i>do</i> all make
purchases from time to time – so the simple, literal meaning of this law
certainly applies to everyone. But, this law can also be seen as referring to a
different system of weights and measures. </div>
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We each make dozens of decisions daily. We weigh our options and measure
our resources – in an attempt to "get the best deal" towards
whichever goal we are working for. </div>
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The Torah is cautioning us – it is not sufficient to engage in honest
self assessment when pursuing our life's goals. We must purge our value system
of dishonest considerations completely ! It is not enough to avoid
rationalizations and other mental manipulations when serving G-d – we must eliminate
these things from our lexicon entirely!</div>
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In this month of tremendous divine assistance in our personal betterment
– may we merit this, and all other, lofty steps in pursuit of our ultimate
goal. As Dovid HaMelech said – "… To sit in the house of Hashem all the
days of our life " [Tehillim 27:4]</div>
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Hatzlacha !!</div>
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Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0tag:blogger.com,1999:blog-28933434.post-20331040585104636032012-08-24T17:37:00.002+03:002012-08-24T17:37:20.175+03:00The Fruits Of Man<br />
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<span lang="HE">בס"ד<o:p></o:p></span></div>
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<span lang="HE">"כי
תצור אל עיר ימים רבים להלחם עליה לתפשה לא תשחית את עצה לנדח עליו גרזן כי ממנו
תאכל ואתו לא תכרת כי האדם עץ השדה לבא מפניך במצור" [דברים כ:יט]<o:p></o:p></span></div>
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<span dir="LTR"></span><span dir="LTR"></span>"If you will lay siege to
a city for many days to do battle against it and capture it, you must not ruin
its trees to destroy them by the axe, for from these trees you shall it and
these (trees) you shall not chop down, are they a man – these trees of the
field – that you consider them your enemies in this siege ?! " [Devarim
20:19]</div>
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The Torah emphatically states that while we may lay siege to an enemy
city, and deal death and destruction to its inhabitants, upon capture, we may <i><u>not</u></i>
destroy their orchards or vineyards. This is not merely military strategy.
There is a deeper issue at stake here. </div>
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At first glance, the Torah is limiting and guiding us – even during
periods of battle. "I know you are fighting a war", says the Torah,
"and I know that you are laying waste to living things right and
left." But, we must guard ourselves from willful destruction for destruction's
own sake. After all, this is Hashem's world we are talking about and we may <u>not</u>
cast our axe about with no regard for the Creator. Rather, we must be
calculating in every action – destroying what needs to be (our enemies - who
are called Hashem's enemies by extension) and preserving that which need not
fall under our hatchet. </div>
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But the Torah makes an interesting analogy – are the trees of the field
similar to the men that you fight against ? the passuk asks rhetorically. </div>
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On a <i>pshat</i> level – the answer is no. Our enemies are men, capable
of free will and choice – and when they choose to persecute Hashem's people and
defy His word – they righteously "earned" their fate. But trees have
no control over who planted them and should not suffer for the sins of their
caretakers.</div>
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The baalei mussar, however, read this passuk with the exact opposite
message. (technically, this too is <i>pshat</i>
– a straightforward reading of the words. The inflection on the phrase "is
this tree a man ?" is a questioning one – but one can also read it as a
statement. i.e. "man is a tree of the field")</div>
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How exactly is man a "… tree of the field" ?</div>
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The answer can be found by analyzing the prohibition associated with the
trees. It is only fruit trees which are spared the army's ire. Non fruit
bearing trees are fair game for the besieging army to chop away at. Why ?</div>
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Because that is the level at which the fundamental comparison (between
man and tree) lies. If man is comparable to a tree – it is only because, like
the tree, he is designed to give fruit.</div>
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A tree is known by its fruit. It is that fruit that goes far and wide
bringing praise, or heaping scorn, upon its parent tree. So it is with the
fruits of man. </div>
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Man's fruits are not his children (they, too are fruits but not in this
context). Man's fruits are his actions and accomplishments. It is by them that
man is known and through them he will garner eternal rewards or reap the bitter
sprouts of failure. </div>
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Why is a fruit tree spared the army's axe ? because it has a higher
purpose. Even as a marauding army, we are enjoined not to undermine this tree's
potential for accomplishment. </div>
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So too, man is a fruit tree. He has achievements. They are his potential
– they are the 'calling card' he leaves behind him and the one he sends on
ahead. </div>
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During this introspective month of Elul – we may ask ourselves – what
'fruits' am I producing ? And would they be sufficiently important to save me
from the besieging army's blade ?</div>
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Hatzlacha !</div>
Rabbi Yoav Druyanhttp://www.blogger.com/profile/06653361693330252836noreply@blogger.com0