The Torah enjoins us to make timely payment to any day laborer we may seek to employ [see Devarim 24:15]. If we do not, says Hashem, then the laborer in question will call out to Me and I will address the issue personally – and you will be in the wrong. We know that Hashem's courtroom does not need an initial complaint to be filed in order to mete out justice – why does the passuk stress the 'calling out' of laborer ?
Rashi, quoting the Sifri, tells us that whether or not there is a cry of helplessness, Hashem will punish the wrongdoer. If there is a cry, however, He will be quicker to punish.
This still leaves us in a quandary ! The laborer's cry is still a factor in deciding Hashem's justice – isn't He objective and fair ?
Perhaps we may say that there is an objective factor in all this. When you withhold money from it's rightful owner – you are in violation of a monetary law. If you cause your fellow man any pain, however, you are in violation of the principles of compassion – which we are obligated to keep with no less stringency than the principles of monetary ownership.
So if the laborer cries out – we have hurt him to a greater degree than if he does not. It is only just and fitting that Hashem should seek to redress this issue sooner – for it isn't just about money – rather it is also about the well being of one of His children – and that takes the highest priority.
In these days of personal improvement and introspection we are constantly on the lookout for an 'edge' – what will give us the ability to really do teshuva ? Perhaps we need to increase our awareness of our fellow man – not just a consideration for his possessions but also for how his feelings are affected by our actions.
Hatzlacha !!
Friday, September 12, 2008
Wednesday, August 27, 2008
Sons To The Heavenly Father
The prohibition against self mutilation ( a common mourning practice in ancient times ) comes with the following introduction : "You are children to Hashem, your G-d, do not cut yourselves ..." [Devarim 14:1]
Obviously, this special familial relationship is intended to give us some background depth into the prohibition.
Rashi, quoting chazal, tells us that princes and princesses should never be in a state of dishevelment - and that this is the equivalent for us.
The Ramban offers an explanation that runs dearer to my heart - often children don't understand the actions of their parents. What may seem as cruel ( taking away or limiting the candy intake ) is really for the child's best ( eating your weight in candy is unadvisable - which the child would probably do if left to their own devices ).
Now, with older children - they usually claim to have a monopoly on wisdom - frequently to the specific exclusion of their parents - but in our case there is no parallel - Hashem knows best, always.
And so the acts of mutilation - or any other extreme sign of utter despondency in mourning - is inappropriate because, deep down, we are just children and our Father In Heaven is doing what's best.
Oh, we may cry - because it hurts - that's ok - but to feel that life cannot go own because of this loss - that's inappropriate - because if G-d did it - He must have had a good reason. And the only consolation that we can have is that, we may not like it, but, the same hand that is taking away our loved one - is also holding us in a tight embrace - telling us - "shhhhhh - all will be well, eventually"
May we be zocheh to truly feel ourselves to be on the path to destiny, guided by the loving hand of G-d Himself - and may we always be able to put our pain in this perspective - that we don't/can't know why - just that there is a good reason.
Hatzlacha !
Obviously, this special familial relationship is intended to give us some background depth into the prohibition.
Rashi, quoting chazal, tells us that princes and princesses should never be in a state of dishevelment - and that this is the equivalent for us.
The Ramban offers an explanation that runs dearer to my heart - often children don't understand the actions of their parents. What may seem as cruel ( taking away or limiting the candy intake ) is really for the child's best ( eating your weight in candy is unadvisable - which the child would probably do if left to their own devices ).
Now, with older children - they usually claim to have a monopoly on wisdom - frequently to the specific exclusion of their parents - but in our case there is no parallel - Hashem knows best, always.
And so the acts of mutilation - or any other extreme sign of utter despondency in mourning - is inappropriate because, deep down, we are just children and our Father In Heaven is doing what's best.
Oh, we may cry - because it hurts - that's ok - but to feel that life cannot go own because of this loss - that's inappropriate - because if G-d did it - He must have had a good reason. And the only consolation that we can have is that, we may not like it, but, the same hand that is taking away our loved one - is also holding us in a tight embrace - telling us - "shhhhhh - all will be well, eventually"
May we be zocheh to truly feel ourselves to be on the path to destiny, guided by the loving hand of G-d Himself - and may we always be able to put our pain in this perspective - that we don't/can't know why - just that there is a good reason.
Hatzlacha !
Friday, August 22, 2008
You Are What You Eat
"ויענך וירעיבך ויאכילך את המן ...למען הודיעך כי לא על הלחם לבדו יחיה האדם כי על כל מוצא פי ד' יחיה האדם"
[דברים ח:ג]
"And He tortured you and He starved you and He fed you the manna ... to instruct you that not by bread alone shall man live, rather, by all that comes from G-d's mouth shall man live" [Devarim 8:3]
How does the manna teach us that we must live by "…what comes out of Hashem's mouth …" ? What does the food we eat have to do with our listening skills ?
But the food we eat has a direct influence over who we are. Chazal discuss this with regard to the spiritual aspects of kashrus. Non kosher food causes a dulling of the heart ( טמטום הלב ). If the food we put into our mouths influences our actions – then it stands to reason that what comes out of our mouths is a direct result of that fuel. A "systems test", if you will. The Baal HaTurim actually states that this is the reason for the manna – Bnei Yisrael could never have received(, and subsequently learned, )the torah without it !
So the manna teaches us that what goes in influences what comes out – and it's what comes out which is the deciding factor. Why did G-d choose to give the Jews such strange 'bread' ? Maybe it's due to it's necessary, special mission of fueling the first encounter with torah learning.
Just like the manna produced no waste product – so too, are the words of torah complete – with nothing extra or irrelevant. And just like the manna could taste like many different foods – so too, does the torah have 70 'faces' ( multiple meanings, nuances and understandings can all be derived from a single word – or even letter ). And just like the falling of the manna proclaimed publicly the level of righteousness of it's recipient ( the manna could fall as close as the doorstep of the intended recipient or as far out as the fields surrounding the camp – additionally, it was either ready to eat or required cooking – all based on how much effort Hashem was willing to spare the recipient, due to his righteousness ) so too does our speech proclaim, rather publicly, our personal level of righteousness.
So the lesson of the manna is that what goes in may be important – but it's what comes out as a result that is the ultimate goal – and that while our speech is of paramount importance – it is the "speech" of Hashem ( the torah ) that gives us our very life.
[דברים ח:ג]
"And He tortured you and He starved you and He fed you the manna ... to instruct you that not by bread alone shall man live, rather, by all that comes from G-d's mouth shall man live" [Devarim 8:3]
How does the manna teach us that we must live by "…what comes out of Hashem's mouth …" ? What does the food we eat have to do with our listening skills ?
But the food we eat has a direct influence over who we are. Chazal discuss this with regard to the spiritual aspects of kashrus. Non kosher food causes a dulling of the heart ( טמטום הלב ). If the food we put into our mouths influences our actions – then it stands to reason that what comes out of our mouths is a direct result of that fuel. A "systems test", if you will. The Baal HaTurim actually states that this is the reason for the manna – Bnei Yisrael could never have received(, and subsequently learned, )the torah without it !
So the manna teaches us that what goes in influences what comes out – and it's what comes out which is the deciding factor. Why did G-d choose to give the Jews such strange 'bread' ? Maybe it's due to it's necessary, special mission of fueling the first encounter with torah learning.
Just like the manna produced no waste product – so too, are the words of torah complete – with nothing extra or irrelevant. And just like the manna could taste like many different foods – so too, does the torah have 70 'faces' ( multiple meanings, nuances and understandings can all be derived from a single word – or even letter ). And just like the falling of the manna proclaimed publicly the level of righteousness of it's recipient ( the manna could fall as close as the doorstep of the intended recipient or as far out as the fields surrounding the camp – additionally, it was either ready to eat or required cooking – all based on how much effort Hashem was willing to spare the recipient, due to his righteousness ) so too does our speech proclaim, rather publicly, our personal level of righteousness.
So the lesson of the manna is that what goes in may be important – but it's what comes out as a result that is the ultimate goal – and that while our speech is of paramount importance – it is the "speech" of Hashem ( the torah ) that gives us our very life.
Friday, August 15, 2008
Are You Carrying A Greater Burden Than You Realize ?
When Moshe Rabbeinu reviews with the people the last 38 years in the desert, he also recounts his own personal saga regarding his denied entrance into Eretz Yisrael. When describing Hashem's displeasure with his actions Moshe Rabbeinu uses a very particular appelation :
" ... ויתעבר ד' בי " [Devarim 3:26 ]
Literally, "And Hashem was impregnated (with anger) towards me ..."
When we are angry we actually create this alter ego of anger within us. We carry it around, and nurture it until it explodes into being with ferocity and spite. Anger can be a sudden lash out but it can also be this slow, growth process. This second type is more dangerous - since we aren't currently expressing our anger we may feel that we have conquered it, only to be rudely awakened when it is "born" in a future confrontation.
Yet another lesson in life that Moshe Rabbeinu includes in the "mussar shmooze of a lifetime".
Additionally, this parsha is always read directly after Tishaa Bav - perhaps this is a subtle reminder from Moshe Rabbeinu on how to fix the sinaas chinam that made Tishaa Bav into a tragic day. And once we conquer the anger within us and merit to serve Hashem with our whole hearts ( also in this week's parasha - see Shema ) we will merit to build for Him a temple in our hearts - and soon a physical temple in His Holy City - bimheira beyameinu, amen.
Hatzlacha !!
" ... ויתעבר ד' בי " [Devarim 3:26 ]
Literally, "And Hashem was impregnated (with anger) towards me ..."
When we are angry we actually create this alter ego of anger within us. We carry it around, and nurture it until it explodes into being with ferocity and spite. Anger can be a sudden lash out but it can also be this slow, growth process. This second type is more dangerous - since we aren't currently expressing our anger we may feel that we have conquered it, only to be rudely awakened when it is "born" in a future confrontation.
Yet another lesson in life that Moshe Rabbeinu includes in the "mussar shmooze of a lifetime".
Additionally, this parsha is always read directly after Tishaa Bav - perhaps this is a subtle reminder from Moshe Rabbeinu on how to fix the sinaas chinam that made Tishaa Bav into a tragic day. And once we conquer the anger within us and merit to serve Hashem with our whole hearts ( also in this week's parasha - see Shema ) we will merit to build for Him a temple in our hearts - and soon a physical temple in His Holy City - bimheira beyameinu, amen.
Hatzlacha !!
Thursday, August 07, 2008
Who Is Judging Who ?
In part of the epic mussar shmooze that is sefer Devarim, Moshe Rabbeinu discusses one seemingly incongruous point. Judges were appointed by Moshe and given certain guidelines about their task.
"... Judge righteously between man and his fellow ... for judgment belongs to G-d ..." [excerpted from Devarim 1:16-17]
Why do we need to know the directions that Moshe gave to the judges of the people ? And why is this part of the instructive legacy Moshe leaves for the entire nation ?
This principle ( that Judgment is, ultimately, G-d's ) is understood differently by Rashi and the Ramban.
Rashi, quoting the gemara in Sanhedrin [8a], explains that when we pervert justice we are causing Hashem to have 'extra work' because if we would have done our job right then the proper party would have gotten his reward/punishment - by messing with justice we are requiring G-d to 'clean up our mess' and set things straight in a roundabout fashion.
The Ramban explains this idea in the following way : Justice will get done one way or the other - we can either be part of the solution or part of the problem - the choice is up to us.
This is perhaps why Moshe Rabbeinu addresses this point to the entire nation ( and not just the judges ). To the judges he cautions, like Rashi, to not put 'extra' work upon Hashem - and be liable for it. While to the rest of the people, Moshe assures them - like the Ramban - that justice will be carried out no matter what - so they need not be suspicious or distrustful of their judges.
As to why this is part of Moshe's final message to the nation - perhaps this point is more fundamental that previously assumed. At the core of any mussar speech is the 'reason' to do what's right - and as we've seen when we carry out justice we are doing things the way Hashem would have them done. Could there be any greater 'reason' than allowing Hashem Himself to use our mundane actions as instruments of His Divine Will ?
Hatzlacha !!
"... Judge righteously between man and his fellow ... for judgment belongs to G-d ..." [excerpted from Devarim 1:16-17]
Why do we need to know the directions that Moshe gave to the judges of the people ? And why is this part of the instructive legacy Moshe leaves for the entire nation ?
This principle ( that Judgment is, ultimately, G-d's ) is understood differently by Rashi and the Ramban.
Rashi, quoting the gemara in Sanhedrin [8a], explains that when we pervert justice we are causing Hashem to have 'extra work' because if we would have done our job right then the proper party would have gotten his reward/punishment - by messing with justice we are requiring G-d to 'clean up our mess' and set things straight in a roundabout fashion.
The Ramban explains this idea in the following way : Justice will get done one way or the other - we can either be part of the solution or part of the problem - the choice is up to us.
This is perhaps why Moshe Rabbeinu addresses this point to the entire nation ( and not just the judges ). To the judges he cautions, like Rashi, to not put 'extra' work upon Hashem - and be liable for it. While to the rest of the people, Moshe assures them - like the Ramban - that justice will be carried out no matter what - so they need not be suspicious or distrustful of their judges.
As to why this is part of Moshe's final message to the nation - perhaps this point is more fundamental that previously assumed. At the core of any mussar speech is the 'reason' to do what's right - and as we've seen when we carry out justice we are doing things the way Hashem would have them done. Could there be any greater 'reason' than allowing Hashem Himself to use our mundane actions as instruments of His Divine Will ?
Hatzlacha !!
Friday, August 01, 2008
An End To Exile
The "accidental murderer" is one whose actions are criminally negligent - but cannot be considered deliberate. So instead of being sentenced to death for his crime, he must sit in exile in one of the cities that are populated by the holy tribe of Levi until the death of the Kohen Gadol.
There are many interpertations of the message behind this unusual sentence. Most classic being that the Kohen Gadol somehow has the power to elevate the nation from a level of carelessness for the personal saftey of our fellows to a level of proper concern. And so the Kohen Gadol is tainted by this crime as well and must atone for it with his life, in the fullness of time.
But perhaps there is a different angle as well. It is known that we are never punished by G-d in a manner designed to harm us, rather, Hashem's justice is meant to be instructive and guiding us in a proper direction - much in the same way that a guard rail would hurt if we ran into it headlong - even though it is just there to prevent us from falling over the edge.
With this in mind let us examine the exile of the "accidental murderer". The tribe of Levi devoted themselves to serving Hashem - whether in learning His Torah or serving in His Temple. Any long term association with these tzaddikim would hopefully rub off on the receipient. And how much "rubbing off" will the murderer need to mend his ways ? Depends. It depends on his level of absorption of the righteous ways of the Leviim.
And what is the capstone ? The death of the Holiest Levi of them all, the Kohen Gadol. When the Kohen Gadol dies, all who are affected by the loss are moved to pledge themselves to fill the gap that he left. Since he is no longer around to perform this mitzva or another, we attempt to 'cover' and raise our standards of righteousness in his honor. And when the 'accidental murderer' has lived with the Leviim and identifies with their loss - he will also be moved to resolve to better his ways by this tragic loss. This will complete his teshuva - thusly earning hs freedom.
And what about us ? Are we not in exile ? Is Hashem not waiting for us to 'raise our game' and thus earn our deliverance ?
In this period of mourning for our losses - may we merit to increase our righteousness and become the jews we need to be to merit the geula sheleima, bimheira beyameinu, amen.
Hatzlacha !!
There are many interpertations of the message behind this unusual sentence. Most classic being that the Kohen Gadol somehow has the power to elevate the nation from a level of carelessness for the personal saftey of our fellows to a level of proper concern. And so the Kohen Gadol is tainted by this crime as well and must atone for it with his life, in the fullness of time.
But perhaps there is a different angle as well. It is known that we are never punished by G-d in a manner designed to harm us, rather, Hashem's justice is meant to be instructive and guiding us in a proper direction - much in the same way that a guard rail would hurt if we ran into it headlong - even though it is just there to prevent us from falling over the edge.
With this in mind let us examine the exile of the "accidental murderer". The tribe of Levi devoted themselves to serving Hashem - whether in learning His Torah or serving in His Temple. Any long term association with these tzaddikim would hopefully rub off on the receipient. And how much "rubbing off" will the murderer need to mend his ways ? Depends. It depends on his level of absorption of the righteous ways of the Leviim.
And what is the capstone ? The death of the Holiest Levi of them all, the Kohen Gadol. When the Kohen Gadol dies, all who are affected by the loss are moved to pledge themselves to fill the gap that he left. Since he is no longer around to perform this mitzva or another, we attempt to 'cover' and raise our standards of righteousness in his honor. And when the 'accidental murderer' has lived with the Leviim and identifies with their loss - he will also be moved to resolve to better his ways by this tragic loss. This will complete his teshuva - thusly earning hs freedom.
And what about us ? Are we not in exile ? Is Hashem not waiting for us to 'raise our game' and thus earn our deliverance ?
In this period of mourning for our losses - may we merit to increase our righteousness and become the jews we need to be to merit the geula sheleima, bimheira beyameinu, amen.
Hatzlacha !!
Friday, July 25, 2008
Last Act Of Sacrifice
When Moshe Rabbeinu is commanded to fight the Midianites and then 'hang up his spurs', he doesn't hesitate one bit - but rather pushes ahead full steam with plans for the battle. Many reasons are given for this - and all of them indicate Moshe's praise. Some contend that Moshe would not delay a battle to avenge the honor of G-d, while others point out that Moshe would always perform every mitzva alacritiously - even if it was his last act alive.
I would like to add the following explanation - Moshe's love for Eretz Yisrael. Knowing that he would not bring the people into the land, Moshe actually hastened to perform his final mitzva so as not to delay their entrance into the land.
Parshas Mattos is usually read during the three weeks - a time of national tragedy. The anchor of this sad time is our abuse and disregard of Hashem's special 'daled amos', eretz yisrael. With his final act Moshe is trying to teach us how to be moser nefesh for this great zchus - even without entering it himself ! Sadly, at the end of the parasha we see that the shevatim of Gad and Reuven ( and half of Menashe ) didn't learn this lesson.
But we can !
Whether we have been privileged to live in Eretz Yisrael or just been here as a visitor - if we would internalize this, the last message of Moshe Rabbeinu, and see the land for it's immense and awesome importance - perhaps we will merit to reverse this period of time from sadness to gladness and from our current exile to redemption, bimheira beyameinu, amen.
Hatzlacha !!
I would like to add the following explanation - Moshe's love for Eretz Yisrael. Knowing that he would not bring the people into the land, Moshe actually hastened to perform his final mitzva so as not to delay their entrance into the land.
Parshas Mattos is usually read during the three weeks - a time of national tragedy. The anchor of this sad time is our abuse and disregard of Hashem's special 'daled amos', eretz yisrael. With his final act Moshe is trying to teach us how to be moser nefesh for this great zchus - even without entering it himself ! Sadly, at the end of the parasha we see that the shevatim of Gad and Reuven ( and half of Menashe ) didn't learn this lesson.
But we can !
Whether we have been privileged to live in Eretz Yisrael or just been here as a visitor - if we would internalize this, the last message of Moshe Rabbeinu, and see the land for it's immense and awesome importance - perhaps we will merit to reverse this period of time from sadness to gladness and from our current exile to redemption, bimheira beyameinu, amen.
Hatzlacha !!
Friday, July 18, 2008
Are We Angels Or Are We Men ?
Regarding the most basic of all the korbanos - the korban Olah - the passuk makes an interesting association.
"Olas tamid ha'asuya behar sinai lereiach nichoach, ishei l'Hashem" [Bamidbar 28:6]
"An Olah sacrifice that is brought consistently, as is was brought on mount Sinai, a pleasing aroma, a burnt offering to Hashem" [Bamidbar 28:6]
Why the comparison to Har Sinai ? There were no sacrifices brought on Har Sinai ?
The Sefas Emes offers an explanation. There are two modes that man functions in. A journey to raise man's personal level of kedusha and to raise the levels of kedusha of the surrounding world, and a static mode - for when man has reached the source of kedusha.
Most of the time we are journeying, attaining higher levels of kedusha - but at times we are zocheh to tap into and be present at the root of all kedusha - Hashem Himself. At these times we are similar to the angels who are always before G-d. At those times our service of Him is categorized by standing, just like the angels stand.
This second, holier type of avodah is the highest form we practice - and is represented in every experience we had as a nation when we were in the presence of the Root of All Kedusha. At Har Sinai - we stood, like the angels. The avodah in the beis hamikdash is done standing - in deference to the shechina that rests there - and even in our private davening - the pinnacle is the section called the 'Amidah'.
And there is a connection between all these avodahs - that's why the korban Olah is reffered to as having been 'made' on Har Sinai - because the service of Hashem that we perform with the korban is similar to the experience we had at Har Sinai - tapping into the Root Of All Kedusha.
May we all be zocheh to realize that we stand before the Root Of All Kedusha three times a day - and in this realization may we be soon in the presence of the shechina in the Beis HaMikdash, bringing the korban Olah as it was 'brought' on Har Sinai, bimheira byameinu, amen.
Hatzlacha !!
"Olas tamid ha'asuya behar sinai lereiach nichoach, ishei l'Hashem" [Bamidbar 28:6]
"An Olah sacrifice that is brought consistently, as is was brought on mount Sinai, a pleasing aroma, a burnt offering to Hashem" [Bamidbar 28:6]
Why the comparison to Har Sinai ? There were no sacrifices brought on Har Sinai ?
The Sefas Emes offers an explanation. There are two modes that man functions in. A journey to raise man's personal level of kedusha and to raise the levels of kedusha of the surrounding world, and a static mode - for when man has reached the source of kedusha.
Most of the time we are journeying, attaining higher levels of kedusha - but at times we are zocheh to tap into and be present at the root of all kedusha - Hashem Himself. At these times we are similar to the angels who are always before G-d. At those times our service of Him is categorized by standing, just like the angels stand.
This second, holier type of avodah is the highest form we practice - and is represented in every experience we had as a nation when we were in the presence of the Root of All Kedusha. At Har Sinai - we stood, like the angels. The avodah in the beis hamikdash is done standing - in deference to the shechina that rests there - and even in our private davening - the pinnacle is the section called the 'Amidah'.
And there is a connection between all these avodahs - that's why the korban Olah is reffered to as having been 'made' on Har Sinai - because the service of Hashem that we perform with the korban is similar to the experience we had at Har Sinai - tapping into the Root Of All Kedusha.
May we all be zocheh to realize that we stand before the Root Of All Kedusha three times a day - and in this realization may we be soon in the presence of the shechina in the Beis HaMikdash, bringing the korban Olah as it was 'brought' on Har Sinai, bimheira byameinu, amen.
Hatzlacha !!
Wednesday, July 09, 2008
Wouldn't You Like To Be A Donkey Too ?
Why did Hashem choose to put the power of speech in the hands of a donkey to rebuke Bilaam for his wicked intentions ?
A donkey is the symbol of irreverance and disregard for the higher stature of someone greater - as Chazal teach us "If the earlier generations may be compared to angels then we may be compared to men - but if they are men, then we are donkeys" [Shabbos 112b]. My Rosh Yeshiva, Rabbi Rhodes shlit"a, would explain that viewing earlier generations through our own myopic lens is tantamount to the attitude of a donkey - to him everything is on a level playing field - earlier generations, current generations, scholars, lay people, sinners - even animals !
It is therefor fitting for Bilaam, who is guilty of the very same irreverance ( he is so full of himself that he believes he can outwit G-d and curse the Jews ! ) to be rebuked by his donkey. And it is also fitting for an animal, who has no gift of speech, to point out to Bilaam his errors - seeing as how he planned his misdeeds with the very same gift of speech.
And us ? What can we take away from all this ?
Two things.
Firstly, appreciation for Hashem's justice that governs all aspects of life right down to how He deals with rouge gentile prophets.
Secondly, when we go down the path of irreverance and arrogance - we may deteriorate down the slippery slope until we attempt to challenge even Hashem himself ! And so we need to be extra careful to avoid this trait.
Hatzlacha !
A donkey is the symbol of irreverance and disregard for the higher stature of someone greater - as Chazal teach us "If the earlier generations may be compared to angels then we may be compared to men - but if they are men, then we are donkeys" [Shabbos 112b]. My Rosh Yeshiva, Rabbi Rhodes shlit"a, would explain that viewing earlier generations through our own myopic lens is tantamount to the attitude of a donkey - to him everything is on a level playing field - earlier generations, current generations, scholars, lay people, sinners - even animals !
It is therefor fitting for Bilaam, who is guilty of the very same irreverance ( he is so full of himself that he believes he can outwit G-d and curse the Jews ! ) to be rebuked by his donkey. And it is also fitting for an animal, who has no gift of speech, to point out to Bilaam his errors - seeing as how he planned his misdeeds with the very same gift of speech.
And us ? What can we take away from all this ?
Two things.
Firstly, appreciation for Hashem's justice that governs all aspects of life right down to how He deals with rouge gentile prophets.
Secondly, when we go down the path of irreverance and arrogance - we may deteriorate down the slippery slope until we attempt to challenge even Hashem himself ! And so we need to be extra careful to avoid this trait.
Hatzlacha !
Sunday, July 06, 2008
What is Pure ?
Once something is defiled - there is no such thing as re-purifying it. The entire concept of purity is something which has never been tainted.
So how does the Torah have all sorts of recipies for the repurification of man and kli ? The answer lies in the final ingredient. Time.
For light 'tumah' we are commanded to bathe ( either ourselves and our clothing or just ourselves ) and "...be tameh until nightfall". Even once we have fulfilled all the requirements of tahara - we still must wait for a new day to begin.
Why ?
Because we aren't removing the tumah - we are being recreated without it. And recreation occurs constantly - every day. When we are impure - we actually drag the tumah with us into our next day, into our next recreation. By toivelling and fulfilling all conditions for tahara - we are actually just leaving the tumah behind when Hashem recreates us.
And what about serious tumah ? We need an entire, seven day, repurification process. Seven days is the paradigm of creation - Hashem initially made the world in these seven days - and He recreates it every week. ( incidentally - that is one of the most special things about shabbos - but that's for another post )
So, now that we are unable to keep most of the laws of tumah and tahara - what does this mean for us ?
It means that every tomorrow is affected by today. Without effort and intervention - my mistakes of yesterday will roll over into my today. But, with a serious attempt at re-attaining my pristine status - Hashem, in his kindess, will grant me a recreation in the same pure state that He initially granted me life.
Hatzlacha !
So how does the Torah have all sorts of recipies for the repurification of man and kli ? The answer lies in the final ingredient. Time.
For light 'tumah' we are commanded to bathe ( either ourselves and our clothing or just ourselves ) and "...be tameh until nightfall". Even once we have fulfilled all the requirements of tahara - we still must wait for a new day to begin.
Why ?
Because we aren't removing the tumah - we are being recreated without it. And recreation occurs constantly - every day. When we are impure - we actually drag the tumah with us into our next day, into our next recreation. By toivelling and fulfilling all conditions for tahara - we are actually just leaving the tumah behind when Hashem recreates us.
And what about serious tumah ? We need an entire, seven day, repurification process. Seven days is the paradigm of creation - Hashem initially made the world in these seven days - and He recreates it every week. ( incidentally - that is one of the most special things about shabbos - but that's for another post )
So, now that we are unable to keep most of the laws of tumah and tahara - what does this mean for us ?
It means that every tomorrow is affected by today. Without effort and intervention - my mistakes of yesterday will roll over into my today. But, with a serious attempt at re-attaining my pristine status - Hashem, in his kindess, will grant me a recreation in the same pure state that He initially granted me life.
Hatzlacha !
Friday, June 27, 2008
The Good, The Bad & The Holy
If the 250 men who brought Ketores were in error ( as seen by their subsequent death ) why does Hashem not command that the shovels they used be destroyed ?
The Alshich tells us that the answers lies in a clear understanding of a complex subject : dedication to Hashem.
At the extremes, dedication is simple - either you are completely dedicated, submitting yourself entirely to the cause, or you are completely undedicated - uncaring and apathetic. The complexity lies somewhere in the middle - can you be dedicated to a cause but too hung up on your own prejudices to leave behind your own agenda ? Yes, you can be.
The incense shovels used represented exactly this type of dedication to Hashem. They were well intentioned - they sought only to serve Hashem and His glory - but they couldn't get past their own hang ups ( namely, that they should be doing the serving and not Aharon HaKohen ).
Yes, the intentions were noble - that is why we see that the shovels get preserved as part of the mizbeach itself! No, their action was not free of sin - that is why they are forever known as the shovels of those men who sinned ( see Bamidbar 17:3-5 ).
And what about us ?
This lesson is instructive to us in two ways :
1. We should always recognize the good and holy intentions in others - even if they come with baggage.
2. We should be ever vigilant of our own actions - we should never be satisfied with just performing a mitzva, we should scrutinize our motives until we can be sure that we are not bringing any impurity and personal gain into the equation.
Hatzlacha !!
The Alshich tells us that the answers lies in a clear understanding of a complex subject : dedication to Hashem.
At the extremes, dedication is simple - either you are completely dedicated, submitting yourself entirely to the cause, or you are completely undedicated - uncaring and apathetic. The complexity lies somewhere in the middle - can you be dedicated to a cause but too hung up on your own prejudices to leave behind your own agenda ? Yes, you can be.
The incense shovels used represented exactly this type of dedication to Hashem. They were well intentioned - they sought only to serve Hashem and His glory - but they couldn't get past their own hang ups ( namely, that they should be doing the serving and not Aharon HaKohen ).
Yes, the intentions were noble - that is why we see that the shovels get preserved as part of the mizbeach itself! No, their action was not free of sin - that is why they are forever known as the shovels of those men who sinned ( see Bamidbar 17:3-5 ).
And what about us ?
This lesson is instructive to us in two ways :
1. We should always recognize the good and holy intentions in others - even if they come with baggage.
2. We should be ever vigilant of our own actions - we should never be satisfied with just performing a mitzva, we should scrutinize our motives until we can be sure that we are not bringing any impurity and personal gain into the equation.
Hatzlacha !!
Friday, June 20, 2008
The Taking Tree
Why was the parsha of the meraglim written next to the parsha of Miriam ? To emphasise the wickedness of the meraglim - they saw Miriam punished for slander and failed to take notice.
( Rashi Bamidbar 13:2 Quoting the medrash Rabba )
The Maayan Beis Hashoeva poses the following question : Why did we have to wait until someone was punished for slander to take notice ? Isn't it enough that it's an issur ? He answers by making a distinction - yes, it's an issur to speak lashon hara against a person - and for that we need no precedent for anyone to take notice of - but against a land ? That is not as straight forward and for that we would require a precedent to teach us the wrongness of the action.
But how does the example fit the case ? Miriam's slander was regarding a person ?!
Rav Schwab answers that Moshe was not affected by the lashon hara as a regular person might be. A normal person may be hurt or offended by negative comments made against them - it's only normal. Moshe Rabbeinu, however, was exceedingly humble - he wasn't offended by others' judgments of him - he was too busy trying to live up to his own intense self scrutiny ( this is the true meaning of humilty - not mistaken low self esteem ). Therefore Miriam - who spoke about Moshe, who was unaffected, may have seemed not to have been guilty - if not for the divine judgment upon her.
So Miriam's case was one where the recipient is not affected directly by the slander. This does serve as an adequate precedent for the case of the spies - since the land they spoke of also remained unaffected by their slander.
And if we ask what is wrong with slandering the unoffended ?
Well, we have two paths in life - we can be givers or takers. Those who heal or those who hurt. It almost doesn't matter what effect our actions have on others - but in order to solidify these actions within ourselves - we need to perform them. Should we be compassionate to someone who doesn't/can't feel it ? Well -if we are then we are a compassionate person - and that is as worthy goal as any.
Hatzlacha !!
( Rashi Bamidbar 13:2 Quoting the medrash Rabba )
The Maayan Beis Hashoeva poses the following question : Why did we have to wait until someone was punished for slander to take notice ? Isn't it enough that it's an issur ? He answers by making a distinction - yes, it's an issur to speak lashon hara against a person - and for that we need no precedent for anyone to take notice of - but against a land ? That is not as straight forward and for that we would require a precedent to teach us the wrongness of the action.
But how does the example fit the case ? Miriam's slander was regarding a person ?!
Rav Schwab answers that Moshe was not affected by the lashon hara as a regular person might be. A normal person may be hurt or offended by negative comments made against them - it's only normal. Moshe Rabbeinu, however, was exceedingly humble - he wasn't offended by others' judgments of him - he was too busy trying to live up to his own intense self scrutiny ( this is the true meaning of humilty - not mistaken low self esteem ). Therefore Miriam - who spoke about Moshe, who was unaffected, may have seemed not to have been guilty - if not for the divine judgment upon her.
So Miriam's case was one where the recipient is not affected directly by the slander. This does serve as an adequate precedent for the case of the spies - since the land they spoke of also remained unaffected by their slander.
And if we ask what is wrong with slandering the unoffended ?
Well, we have two paths in life - we can be givers or takers. Those who heal or those who hurt. It almost doesn't matter what effect our actions have on others - but in order to solidify these actions within ourselves - we need to perform them. Should we be compassionate to someone who doesn't/can't feel it ? Well -if we are then we are a compassionate person - and that is as worthy goal as any.
Hatzlacha !!
Sunday, June 08, 2008
Mount Of Destruction
The mishna in Pirkei Avos ( sixth perek - which isn't really part of the tractate - but that's another discussion ... ) recounts that a heavenly voice emanates from Har Chorev and warns ... "Woe to people who take part in the degradation of the Torah".
The degradation that is being referred to is those who forsake the Torah for other, more mundane, pursuits and leave the Torah forlorn - so to speak.
This is why Har Sinai is described by one of it's other names - Har Chorev - or the mountain of Churban, destruction. You see, when the Torah was given to the world - it represented a great gift - Hashem's very wisdom encapsulated and distilled in a manner that is now accessible to mere mortal man. However with that gift came the potential for great destruction - if we ignore the Torah or fail to accord it proper respect - we are culpable for a great wrong.
So why accentuate the negative ? Why stress the potential destruction rather than the great possible gain ? The Maharal explains that the negative makes a stronger impression than the positive. Hatred is more felt than love. While at first glance this may seem disheartening - it is really a potentially great point of chizzuk.
We were entrusted with the ticking time bomb of monumental proportions. Not only is the potential gain, if we properly honor and study the Torah, great - but the very fact that Hashem put that specific ball in our court is perhaps the greatest testament to His divine faith in us.
Take heart ! We are Hashem 's chosen nation - chosen, not only to proclaim Hashem's name in this world , but also to guard this world from the destruction that would follow if we ignore our noble calling.
Hatzlacha !!
The degradation that is being referred to is those who forsake the Torah for other, more mundane, pursuits and leave the Torah forlorn - so to speak.
This is why Har Sinai is described by one of it's other names - Har Chorev - or the mountain of Churban, destruction. You see, when the Torah was given to the world - it represented a great gift - Hashem's very wisdom encapsulated and distilled in a manner that is now accessible to mere mortal man. However with that gift came the potential for great destruction - if we ignore the Torah or fail to accord it proper respect - we are culpable for a great wrong.
So why accentuate the negative ? Why stress the potential destruction rather than the great possible gain ? The Maharal explains that the negative makes a stronger impression than the positive. Hatred is more felt than love. While at first glance this may seem disheartening - it is really a potentially great point of chizzuk.
We were entrusted with the ticking time bomb of monumental proportions. Not only is the potential gain, if we properly honor and study the Torah, great - but the very fact that Hashem put that specific ball in our court is perhaps the greatest testament to His divine faith in us.
Take heart ! We are Hashem 's chosen nation - chosen, not only to proclaim Hashem's name in this world , but also to guard this world from the destruction that would follow if we ignore our noble calling.
Hatzlacha !!
Friday, May 30, 2008
What Banner Do We March Under ?
In the desert, the Jewish people marched in a very specific formation. Their layout was actually a recreation of the places the tribes ( the sons of Yaakov Avinu themselves ) took around Yaakov Avinu's casket as they carried it to burial.
The pride and splendor of marching in their own, divinely ordained places was said to be so magnificent that the feeling of 'rightness' and belonging was forever assimilated into our national conciousness. So much so, that when the nations of the world offer us places of prominence we refuse them - because their pedestals can never compare with our own places [see Shir HaShirim 7:1 and Rashi ad loc.].
The Ramban, in his iggeres, cautions us to pursue humility - because the "hearts of men" - their admiration - is a currency that can't buy very much in terms of what is truly worthwhile.
With all this in mind we should always ask ourselves - are we pursuing our true goals ? Do we really value the camping of the shevatim over the praises of the world ?
And if we marched under our own banner - what would the insignia be ?
Hatzlacha !!
The pride and splendor of marching in their own, divinely ordained places was said to be so magnificent that the feeling of 'rightness' and belonging was forever assimilated into our national conciousness. So much so, that when the nations of the world offer us places of prominence we refuse them - because their pedestals can never compare with our own places [see Shir HaShirim 7:1 and Rashi ad loc.].
The Ramban, in his iggeres, cautions us to pursue humility - because the "hearts of men" - their admiration - is a currency that can't buy very much in terms of what is truly worthwhile.
With all this in mind we should always ask ourselves - are we pursuing our true goals ? Do we really value the camping of the shevatim over the praises of the world ?
And if we marched under our own banner - what would the insignia be ?
Hatzlacha !!
Wednesday, May 21, 2008
Study The Good Book - But Why ?
If you shall walk in my "chukim" … [Vayikra 26:3]
Rashi points out that the remainder of the passuk seems all inclusive of any condition that Hashem may place upon us – we must keep the mitzvos and actively fulfill them. What then, could Hashem's first condition of proper Jewish living be ? Toiling in torah study.
The Ohr Hachaim Hakadosh asks a few questions on this position :
1. Isn't Torah Study one of the aforementioned mitzvos ?
2. And if you assume that Torah Study serves as a prerequisite to fulfillment of the mitzvos – why label it a chok (law that is unfathomable by logical reason) ? Isn't it, as a prerequisite, anything but unfathomable by logic ?
Yes, torah study as a prerequisite to mitzvah observance is logical – but that's not the kind of study the passuk is referring to. When Hashem instructs us to toil in understanding of His holy words – it is a missive that goes above and beyond mere comprehension. What we are really enjoined to do is to undertake a level of dedication that defies all logic – a dedication that is a matter of simple a-logical devotion, and when we do that we will be truly worthy of the blessings that Hashem promises to shower upon us.
May we all be zocheh to achieve at least a slice of this – amen !
Hatzlacha !
Rashi points out that the remainder of the passuk seems all inclusive of any condition that Hashem may place upon us – we must keep the mitzvos and actively fulfill them. What then, could Hashem's first condition of proper Jewish living be ? Toiling in torah study.
The Ohr Hachaim Hakadosh asks a few questions on this position :
1. Isn't Torah Study one of the aforementioned mitzvos ?
2. And if you assume that Torah Study serves as a prerequisite to fulfillment of the mitzvos – why label it a chok (law that is unfathomable by logical reason) ? Isn't it, as a prerequisite, anything but unfathomable by logic ?
Yes, torah study as a prerequisite to mitzvah observance is logical – but that's not the kind of study the passuk is referring to. When Hashem instructs us to toil in understanding of His holy words – it is a missive that goes above and beyond mere comprehension. What we are really enjoined to do is to undertake a level of dedication that defies all logic – a dedication that is a matter of simple a-logical devotion, and when we do that we will be truly worthy of the blessings that Hashem promises to shower upon us.
May we all be zocheh to achieve at least a slice of this – amen !
Hatzlacha !
Friday, May 16, 2008
When In Rome ...
Why does our parasha, which discusses shmitta and yovel, end off with an admonition against idolatry ?
Rashi explains that the relevance is to the immediately previous topic, slavery. You may think that if you suffer the ignonimity to be sold into an idolatrous household, you would at least be permitted to act in accordance with that household and worship idols. Not so, says the Torah, you must maintain your own, higher standards wherever you are.
While this is a wonderful idea to keep in our back pocket - and from which we can draw inspiration regularly - there may be a deeper thought beneath the surface.
Rashi also explains [Vayikra 26:1] how this slave got into this situation to begin with. He began by allowing his desire to get the better of him regarding the issur of trafficking in shmitta produce. He will then spiral downwards, says Rashi, until he must sell himself into slavery to cover his debts - and if he will still not repent, he will even be further sold into the hands of non Jews.
So to summ up - he was greedy and is now under the jurisdiction of idolaters who have principles that counter his own.
To this person Hashem makes special mention of the prohibition of idolatry. But Hashem also makes special mention of our special position in the hierarchy of society. We are "personal slaves of the Almighty". I believe this is intended as a chizzuk inspiration to the downtrodden sinner. He may have been guilty of financial impropriety. He may have followed his desires instead of his conscience until he found himself in this sorry state. But the spark that can always pull a Jew out of the quagmire of his own failings is the knowledge that Hashem still considers him good enough to be His servant.
As the Ohr Hachaim HaKadosh points out - when Hashem declares bnei yisrael's bondage He refers to it as an inborn trait. We are born into it - and no matter how badly we stumble and muck around - we're still it. And Hashem just wanted to remind us of this - especially when we fall into hard times.
Hatzlacha !!
Rashi explains that the relevance is to the immediately previous topic, slavery. You may think that if you suffer the ignonimity to be sold into an idolatrous household, you would at least be permitted to act in accordance with that household and worship idols. Not so, says the Torah, you must maintain your own, higher standards wherever you are.
While this is a wonderful idea to keep in our back pocket - and from which we can draw inspiration regularly - there may be a deeper thought beneath the surface.
Rashi also explains [Vayikra 26:1] how this slave got into this situation to begin with. He began by allowing his desire to get the better of him regarding the issur of trafficking in shmitta produce. He will then spiral downwards, says Rashi, until he must sell himself into slavery to cover his debts - and if he will still not repent, he will even be further sold into the hands of non Jews.
So to summ up - he was greedy and is now under the jurisdiction of idolaters who have principles that counter his own.
To this person Hashem makes special mention of the prohibition of idolatry. But Hashem also makes special mention of our special position in the hierarchy of society. We are "personal slaves of the Almighty". I believe this is intended as a chizzuk inspiration to the downtrodden sinner. He may have been guilty of financial impropriety. He may have followed his desires instead of his conscience until he found himself in this sorry state. But the spark that can always pull a Jew out of the quagmire of his own failings is the knowledge that Hashem still considers him good enough to be His servant.
As the Ohr Hachaim HaKadosh points out - when Hashem declares bnei yisrael's bondage He refers to it as an inborn trait. We are born into it - and no matter how badly we stumble and muck around - we're still it. And Hashem just wanted to remind us of this - especially when we fall into hard times.
Hatzlacha !!
Wednesday, May 07, 2008
Are We Men Or Are We Oxen ?
"If an ox or a sheep or a goat shall be born, it shall be for seven days with it's mother and from the eighth day on it would be pleasing as a korban to be burnt before Hashem" [Vayikra 22:27]
The Kli Yakar points out that immediately upon birth the animal is known by the appelation of it's species - ox, sheep etc'... This is because the animal is as developed as it's going to be. Animals are defined by their species - a newborn ox is still an ox. As it grows it will get bigger and fatter - not different.
Not so a man. When we are born we are known merely as a "zachar" or a "nekeiva" - male or female ( see Vayikra ch. 12 ). It is only when we reach majority and are deserving of the title are we refered to as man.
It is only when our actions speak for who we are that we may be known by that most noble ( or most despicable ) of appelations : Man.
Let us act with this in mind. That with every action we are further developing, not only our self identity, but our self definition as well.
Hatzlacha !
The Kli Yakar points out that immediately upon birth the animal is known by the appelation of it's species - ox, sheep etc'... This is because the animal is as developed as it's going to be. Animals are defined by their species - a newborn ox is still an ox. As it grows it will get bigger and fatter - not different.
Not so a man. When we are born we are known merely as a "zachar" or a "nekeiva" - male or female ( see Vayikra ch. 12 ). It is only when we reach majority and are deserving of the title are we refered to as man.
It is only when our actions speak for who we are that we may be known by that most noble ( or most despicable ) of appelations : Man.
Let us act with this in mind. That with every action we are further developing, not only our self identity, but our self definition as well.
Hatzlacha !
Friday, May 02, 2008
Facing The Music
When a man is to be punished by G-d for unpardonable acts, such as idolatry, the passuk describes the process as being subject to the "face of G-d" ( see Vayikra 20: 5-6)
While Rashi understands the meaning of this phrase to be that Hashem will 'avail' Himself of the opportunity to mete out justice - since the word for face "פני" is similar to the word for being available "פנאי" - we can also understand it on it's basic pshat level.
When we commit a sin we are causing a spiritual deformity in ourselves. We were created to be a kedusha generator and any malfunction on our part detracts from our intended functioning. Now, just like with any breakage - sometimes the thing will still work when put through the regular paces. But if we were to try to operate the machine at it's maximum - the breakage would be obvious and malfunction would occur.
This is what happens when we are brought "face to face" with Hashem. Our own actions cause us to be unable to stand in the august presence of Hashem - and it is presicely this exposure that brings about our punishment.
Let us endeavor to keep our own kedusha generators in ship shape - so that when we come face to face with the presence of kedusha - instead of a punishment it will materialize as a beracha - "ברכנו אבינו באור פניך". Amen.
Hatzlacha !!
While Rashi understands the meaning of this phrase to be that Hashem will 'avail' Himself of the opportunity to mete out justice - since the word for face "פני" is similar to the word for being available "פנאי" - we can also understand it on it's basic pshat level.
When we commit a sin we are causing a spiritual deformity in ourselves. We were created to be a kedusha generator and any malfunction on our part detracts from our intended functioning. Now, just like with any breakage - sometimes the thing will still work when put through the regular paces. But if we were to try to operate the machine at it's maximum - the breakage would be obvious and malfunction would occur.
This is what happens when we are brought "face to face" with Hashem. Our own actions cause us to be unable to stand in the august presence of Hashem - and it is presicely this exposure that brings about our punishment.
Let us endeavor to keep our own kedusha generators in ship shape - so that when we come face to face with the presence of kedusha - instead of a punishment it will materialize as a beracha - "ברכנו אבינו באור פניך". Amen.
Hatzlacha !!
Friday, April 25, 2008
Eating Is Believing
The Sefas Emes points out that matza is referred to as "מיכלא דמהימנותא" the food of belief. After seven days of eating this food we come to the culmination of Pesach.
While in the miraculous events of the exodus ( the first night ) we find many miracles - we don't see the description of "emunah" applied to the Jews until the splitting of the sea. This is perhaps because, like the matza it is represented by, emunah may be quickly forged - but it needs to be digested slowly over a period of at least seven days.
Hatzlacha !
While in the miraculous events of the exodus ( the first night ) we find many miracles - we don't see the description of "emunah" applied to the Jews until the splitting of the sea. This is perhaps because, like the matza it is represented by, emunah may be quickly forged - but it needs to be digested slowly over a period of at least seven days.
Hatzlacha !
Wednesday, April 23, 2008
The Keys To Our Heart
At the end of the Shemonei Esrei we ask Hashem to "Open our hearts to Your torah and may our spirit chase Your mitzvos".
The Maggid of Dubno explained this request with an analogy. When there is a bird trapped in a cage - and you open the cage - you need not offer any additional encouragement to the bird to entice it to leave. It is in this fashion that we wish for Hashem to open our hearts to torah. Not just to make it accesible to us - but to remove any internal barriers we may have - so that we actually chase after it - like a bird fleeing it's confinement.
Another way of approaching this is an alternative reading of the actual phrase; "פתח ליבי בתורתך". While literally meaning "Open my heart to Your torah" we may read it "Open my heart with Your torah". There are many experiences and philosophies out there - each one claiming to have secured a monopoly on it's own little slice of the truth of the human condition. These theories may claim to have profound influence on us and may claim to be the source of experiential wisdom - yet they all strike us as just skin deep compared to the torah.
If we want to understand our hearts and the keys to our emotions - we must search for them in the Manufacturer's instruction manual. If we want to achieve a real self awareness that is prerequisite to serving Hashem - there is no need to look in pop psychology or the current musical hit - these bits of "wisdom" aren't the key to what our hearts truly feel. Only the torah can unlock our self understanding and enable us to wholeheartedly pursue our life.
Hatzlacha !
The Maggid of Dubno explained this request with an analogy. When there is a bird trapped in a cage - and you open the cage - you need not offer any additional encouragement to the bird to entice it to leave. It is in this fashion that we wish for Hashem to open our hearts to torah. Not just to make it accesible to us - but to remove any internal barriers we may have - so that we actually chase after it - like a bird fleeing it's confinement.
Another way of approaching this is an alternative reading of the actual phrase; "פתח ליבי בתורתך". While literally meaning "Open my heart to Your torah" we may read it "Open my heart with Your torah". There are many experiences and philosophies out there - each one claiming to have secured a monopoly on it's own little slice of the truth of the human condition. These theories may claim to have profound influence on us and may claim to be the source of experiential wisdom - yet they all strike us as just skin deep compared to the torah.
If we want to understand our hearts and the keys to our emotions - we must search for them in the Manufacturer's instruction manual. If we want to achieve a real self awareness that is prerequisite to serving Hashem - there is no need to look in pop psychology or the current musical hit - these bits of "wisdom" aren't the key to what our hearts truly feel. Only the torah can unlock our self understanding and enable us to wholeheartedly pursue our life.
Hatzlacha !
Subscribe to:
Posts (Atom)