The Torah makes sure to admonish the Kohanim with the strongly worded "Tzav" regarding the procedure of the korban olah. Rashi points out that this is necessary because of the nature of people - when they stand to lose monetarily - they are likely to need extra encouragement to do the job well.
Now this is the korban olah - it all gets burnt and no meat goes to either the kohen or the bringer of the sacrifice. So what monetary loss are we referring to ? If the kohen has become accustomed to receiving korbanos from people - he is in danger of taking them for granted. And if he were to take them for granted - he may view them as his right. And when someone decided to bring a korban olah instead of a korban shelamim ( from which the kohen does get a portion ) a kohen with an inflated sense of entitlement might feel that the fellow has no right to deprive him, the kohen, of his due meat - just because he would rather bring an olah, I mean really ?!?
This sense of entitlement - that I am automatically deserving of everything - is a very dangerous trait. If I am entitled - why should I thank the one that gave it to me ? If I am entitled to the outcome of his sacrifice - shouldn't I have the right to dictate it's terms ? And so on ...
We see that above and beyond regular loss is perceived loss. Not what you're losing but what you think you're losing. This is such a common pitfall that Hashem chose to admonish the kohanim specifically regarding this situation.
Is there anything that we take for granted ? Isn't it time we show a bit more gratitude ?
Consider this your admonition.
Thursday, March 29, 2007
Friday, March 23, 2007
The Good the Bad and the Simple
( Sorry about the title - I couldn't resist )
I saw a fantastic shtickle from the Sefas Emes as explained by my esteemed colleague and good friend, Rabbi Reuven Boshnack.
The Sefas Emes begins his thought by pointing out that our sons ( Banayich ) are also viewed as our builders ( Bonayich ) - which in and of itself is a fantastic thought - that the greatest achievements that we can aspire to involve building future generations by our example and our legacy. And so, the four sons are in fact, four approaches to build ourselves as better servants of the King.
To the wise son in all of us the Sefas Emes points out that we should exhort ourselves to remember that for all the logical reasons in the world and all the wisdom that lies behind the mitzva observances - what is paramount in our service of Hashem is devotion - the kind of devotion that leads us to want the sweet taste of the mitzva of afikoman in our mouths long after we discharged the technical obligation. In a play on words, the Sefas Emes says that the 'taam' hamitzva ( or 'taste' of the mitzva ) is more important than the 'taam' hamitzva ( reason for the mitzva ).
To the wicked son who questions the point of the fanatical attention to detail, who casts doubt as to why Hashem, King of the entire universe, would possibly care if we found every last crumb that was stuffed into the outlets and behind the refrigerator - we say "Because of this Hashem took us out of Egypt". Our neurotic attention to detail does not mark us as those who have deteriorated in their service of G-d into worrying about trivialities ( as the rasha claims ) quite the contrary, it is exactly this nitpickiness which is our most valuable service to G-d. This is what we are able to do for Him - to finely concentrate on every little detail - and it was with this in mind that He took us out of Egypt - to serve Him - the way we know how, with attention / devotion / obsession with the details.
I saw a fantastic shtickle from the Sefas Emes as explained by my esteemed colleague and good friend, Rabbi Reuven Boshnack.
The Sefas Emes begins his thought by pointing out that our sons ( Banayich ) are also viewed as our builders ( Bonayich ) - which in and of itself is a fantastic thought - that the greatest achievements that we can aspire to involve building future generations by our example and our legacy. And so, the four sons are in fact, four approaches to build ourselves as better servants of the King.
To the wise son in all of us the Sefas Emes points out that we should exhort ourselves to remember that for all the logical reasons in the world and all the wisdom that lies behind the mitzva observances - what is paramount in our service of Hashem is devotion - the kind of devotion that leads us to want the sweet taste of the mitzva of afikoman in our mouths long after we discharged the technical obligation. In a play on words, the Sefas Emes says that the 'taam' hamitzva ( or 'taste' of the mitzva ) is more important than the 'taam' hamitzva ( reason for the mitzva ).
To the wicked son who questions the point of the fanatical attention to detail, who casts doubt as to why Hashem, King of the entire universe, would possibly care if we found every last crumb that was stuffed into the outlets and behind the refrigerator - we say "Because of this Hashem took us out of Egypt". Our neurotic attention to detail does not mark us as those who have deteriorated in their service of G-d into worrying about trivialities ( as the rasha claims ) quite the contrary, it is exactly this nitpickiness which is our most valuable service to G-d. This is what we are able to do for Him - to finely concentrate on every little detail - and it was with this in mind that He took us out of Egypt - to serve Him - the way we know how, with attention / devotion / obsession with the details.
Sunday, March 18, 2007
Eliyahu HaNavi, drink up !
I was asked by a very chashuve student why we only wake up and mention Eliyahu Hanavi at the end of the seder when we pour 'his' cup.
I saw two answers that I wanted to share with you.
Eliyahu's cup is a misnomer, points out Rav Shlomo Zalman Auerbach, Zatzal, ( as quoted in the Roshei Yeshiva Haggadda ) because the cup is not for him at all. We know that the four cups are drunk, in part, to correspond to the four statements of redemption ( Leshonos HaGeula ). They are : VeHotzeiti, VeHitzalti, VeGaalti, VeLakachti ( In various pesukim, Hashem says "And I will ... Free, Save, Redeem and Take you out of Egyption bondage ). The gemara in Pesachim maintains that there is a fifth pasuk that is perhaps also a statement of redemption : 'VeHeveiti' - and I will Bring you to the Land of Israel. In order to resolve this conflict we pour the fifth cup ( in case it is a lashon geulah ) but, we don't drink it ( in case it is not a lashon geulah ).
Like many cases in the gemara - we state that we await Eliyahu Hanavi to come and resolve the difficulty - that's why it became known as Eliyahu's Cup.
I saw two answers that I wanted to share with you.
Eliyahu's cup is a misnomer, points out Rav Shlomo Zalman Auerbach, Zatzal, ( as quoted in the Roshei Yeshiva Haggadda ) because the cup is not for him at all. We know that the four cups are drunk, in part, to correspond to the four statements of redemption ( Leshonos HaGeula ). They are : VeHotzeiti, VeHitzalti, VeGaalti, VeLakachti ( In various pesukim, Hashem says "And I will ... Free, Save, Redeem and Take you out of Egyption bondage ). The gemara in Pesachim maintains that there is a fifth pasuk that is perhaps also a statement of redemption : 'VeHeveiti' - and I will Bring you to the Land of Israel. In order to resolve this conflict we pour the fifth cup ( in case it is a lashon geulah ) but, we don't drink it ( in case it is not a lashon geulah ).
Like many cases in the gemara - we state that we await Eliyahu Hanavi to come and resolve the difficulty - that's why it became known as Eliyahu's Cup.
Friday, March 16, 2007
When G-d Says Jump - We Say "How High ?"
"Vayakhel"
And Moshe caused the people to congregate.
Rashi points out this difference between the gathering of the people to hear Hashem's word and the people gathering themselves.
But what does this semantic difference teach us ?
After the third period of 40 days in shamayim, where he was praying and fasting for the return of the close loving relationship between Hashem and His people, Moshe returns and all he has to tell the people is "I have some Torah to teach you !" and the people come flocking.
You can tell alot about a person by what gets them truly excited and animated. In fact, this was readily apparent in the sin of the golden calf. The people said they wanted a spiritual intermediary, but - in reality - all they wanted was to have a lavish banquet dedicated to immorality. We see here, however, that the time Moshe Rabbeinu and the Jewish people spent doing teshuva for the cheit ha'eigel paid off. Not only were the people ready to accept the word of G-d - they were also quick to gather to hear it.
And what about us ? What gets our eyes shining and voice raised just a bit too loud ? And what does that say about us ?
And Moshe caused the people to congregate.
Rashi points out this difference between the gathering of the people to hear Hashem's word and the people gathering themselves.
But what does this semantic difference teach us ?
After the third period of 40 days in shamayim, where he was praying and fasting for the return of the close loving relationship between Hashem and His people, Moshe returns and all he has to tell the people is "I have some Torah to teach you !" and the people come flocking.
You can tell alot about a person by what gets them truly excited and animated. In fact, this was readily apparent in the sin of the golden calf. The people said they wanted a spiritual intermediary, but - in reality - all they wanted was to have a lavish banquet dedicated to immorality. We see here, however, that the time Moshe Rabbeinu and the Jewish people spent doing teshuva for the cheit ha'eigel paid off. Not only were the people ready to accept the word of G-d - they were also quick to gather to hear it.
And what about us ? What gets our eyes shining and voice raised just a bit too loud ? And what does that say about us ?
Friday, March 09, 2007
How much can you grab ?
When I was a bochur in Yeshiva, my Rebbe - Rav Yechiel Bloom, Shlita - used to give us chizzuk when the beis medrash was a little empty - so that we should not become disheartened by the lack of fellows. He said that min haShamayim it is decreed how much torah will be learnt in a particular beis medrash - but not by whom - so when we were fewer in number we could, in fact, get a bigger slice of the pie, i.e. - 'grab' more learning.
As I sit here in Cracow, about to experience shabbos in the city where pure Toras Chaim flowed from the Rema, the Tosfos Yom Tov, the Bach and practically countless others - I wonder - just how much can I 'grab'?
As I sit here in Cracow, about to experience shabbos in the city where pure Toras Chaim flowed from the Rema, the Tosfos Yom Tov, the Bach and practically countless others - I wonder - just how much can I 'grab'?
Friday, March 02, 2007
A Powerful Hidden Love
The entire story of Purim is one big mystery. The miracle is understated and behind the scenes. For the story to be so subtle is understandable - the whole point of the miracle was that it should be hidden from the casual observer. But why should the biblical narrative emphasize this? Surely we could have a more explicit story that would point out the divinely inspired turning points in the great saga that is the Purim Tale?
If we were to do that, however, we would lose the real message of purim. The idea is not simply to look for the hidden hand of Gd and respond in a loud and raucous praise. That's only scratching the surface. Rather, just like Hashem demonstrates his love for us through these subtle behind-the-scenes ways - we should also harbor in our own actions and feelings a powerful hidden love for the Ribbono Shel Olam - it doesn't need to come out in huge garish displays of fervor - it just needs to be there. That's why the heroine of the story was called Esther or 'hidden one'. It was her hidden reserve of devotion to the One Above that gave her the ability to sacrifice all for her people.
May we be zocheh to a purim filled with deep and abiding devotion to the One Above. Amen.
Friday, February 23, 2007
Can You Handle That ?!?!
The Sefer HaChinuch ( mitzva 96 ) points out that the very shape of the utensils in the BeisHaMikdash were designed to inspire us and teach us "great and awesome lessons".
The Aron HaKodesh had a unique addendum to it's shape - not the crown, not the cherubim - the badim, the handles. They weren't designed to simply be a carrying tool - as the passuk points out - they may never be removed from the aron.
So what can we learn from the handles ?
Well, each one of the keillim in the Beis Hamikdash represented something - the Menorah - wisdom, the Shulchan - wealth and the Mizbeach represented devotion. While some of these keillim had handles - the handles were not part of the inherent shape and could therefor be removed.
So what can we learn from the handles ?
Well, each one of the keillim in the Beis Hamikdash represented something - the Menorah - wisdom, the Shulchan - wealth and the Mizbeach represented devotion. While some of these keillim had handles - the handles were not part of the inherent shape and could therefor be removed.
Handles are a way of grasping something. Designed specifically to make a handhold possible, we can say handles represent accessibility or approachability. The Torah's wisdom - has no shortcuts - no handles. If you want to become wise - you must toil. Period. Same goes for wealth - we may have an approach ( giving maaser does come with a promise of wealth ) but that isn't a given - Hashem will always be the final arbiter of a person's financial well being. Even devoting oneself to Hashem through service or prayer isn't automatically going to click. It requires effort.
to our connection to As opposed to the Aron. The Aron played host to the "witnesses" of the covenant between Hashem and His children. The Aron also had handles that never left it's side - the accessibilityHashem - the ability to tap into it and reaffirm it never wanes. Wisdom, wealth - these things may be important and Hashem does enrich our lives, at times, with them. But our inherent connection to Him - that's something that is always available - no matter what no matter when.
That was the very nature of the Aron - to teach us this idea - that's why it is regarding this mitzva that the Chinuch says that the shape of the keillim was meant to teach us something - because it's not just that the handles must stay to complete the utensil - but that the lesson we are to learn was from the handles themselves.
Can we handle that ?!
Sunday, February 11, 2007
How About Dirt ?
When Hashem tells us that we are supposed to worship Him and serve Him - we might expect that we would be required to exert ourselves to the utmost to do so in as grandiose fashion as possible - not so, says the Torah.
"An altar of earth you should make for me ... " ( Shemos 20:21 )
Hashem requires from you, not gold, not silver - just a little earth - and your devotion. As our sages teaches us "Rachmana Liba Bai " ( 'The Merciful One [Hashem] requires only the [devotion of the] heart').
So why does Hashem only ask for a mizbeach of earth ? Is this because the service is worth so little that it can be fulfilled on a mound of dirt ?
Unlikely.
Is it because our inner devotion is so powerful it can transform a pile of mud into an Altar fit for serving the King of All Kings ?
Probably.
Wow.
"An altar of earth you should make for me ... " ( Shemos 20:21 )
Hashem requires from you, not gold, not silver - just a little earth - and your devotion. As our sages teaches us "Rachmana Liba Bai " ( 'The Merciful One [Hashem] requires only the [devotion of the] heart').
So why does Hashem only ask for a mizbeach of earth ? Is this because the service is worth so little that it can be fulfilled on a mound of dirt ?
Unlikely.
Is it because our inner devotion is so powerful it can transform a pile of mud into an Altar fit for serving the King of All Kings ?
Probably.
Wow.
Thursday, February 08, 2007
So What ?!
Why Yisro gets his own parasha is something of a conundrum. You see, he wasn't a tzaddik like Noach nor a zealot like Pinchas. He wasn't even Jewish. But his name is on the parasha ( of Matan Torah no less ) to teach us an important lesson.
He never said "So What ?!"
When we see things that are inspirational - what do we do with that inspiration ? Do we even recognize it ? And then, do we seek to implement a change in our lives because of it ? Yisro used it as a springboard to make a journey across the desert to find the Jews. Where will your journey lead you ? And will you have the courage to take it ?
He never said "So What ?!"
When we see things that are inspirational - what do we do with that inspiration ? Do we even recognize it ? And then, do we seek to implement a change in our lives because of it ? Yisro used it as a springboard to make a journey across the desert to find the Jews. Where will your journey lead you ? And will you have the courage to take it ?
Wednesday, January 31, 2007
Think Tree !
We see that the Jewish calendar is rather divinely inspired and in perfect harmony with the school year, even when we are out of school we still end up pacing our years in the same method.
We needed to start anew and afresh with the Yamim Noraaim - and have Hashem wipe the slate clean in order to be ready for the year. After all that praying and cleansing we felt so pure that we could just dive into a mitzva with our whole bodies ! (We sit in the Succah with our entire bodies ! The Lulav & Esrog represent our main limbs ) The long, dark winter set in - we felt estranged from hashem ( chas ve'shalom ! ) so we received a gift of light ! to carry us through.
With most of the winter gone, and our roots strengthening in the soil of Torah - our 'sap' is starting to finally rise within us and we can now begin to think about bearing fruits. As we know - fruits aren't the product of intense concentration on the part of a tree - the tree just focuses on growing and absorbing and assimilating nutrients into itself. The fruit is the byproduct of this focus. It's what happens when the tree builds up it's goodness to the bursting point. If we approach our own growth in order to 'see what we've gained' then we are missing the point. For example - if we want to be the kind of person who loses herself in the sweet words of Tehillim for a half hour every day - taking out a stopwatch is the wrong way to go about it !! If I am concerned that my chessed resume isn't so impressive - going out to do something for someone else - so I can really do it for myself - is missing the boat completely !
It's our job to concentrate on soaking up the 'nutrients' of Torah - the 'fruits' - our maasim tovim - will proceed on their own as a natural outcropping of this. So as we celebrate the renewal of trees and the approach of springtime - remember - "Think Tree !"
Thursday, January 18, 2007
Are you Happy ?
My Rosh Yeshiva, Shlita, always used to ask me
- "Yoyav, are you happy ?!"
I believe the purpose of his question was not just to make sure things were going okay with me.
I think it stemmed from a unique perspective on the dictum of Chazal, "Ivdu Es Hashem BeSimcha"
One can understand it to mean - serve Hashem while being happy, 'besimcha' with happiness - while you perform your mitzvos and other services for Him.
However, the meaning projected here - is 'serve Hashem with your happiness' ! The happiness isn't a condition or mindframe while serving Hashem - it IS the service itself !
Why do some things make some people happy and others do not ? The answer is that Hashem created us uniquely, each one with a sense of what will make us happy. When we are happy we are in fact fulfilling our individual destiny - our mission from on high. Proof ? We're happy !! We are answering the echo of that which Hashem created within us.
So when we want to know how we are doing spiritually - we must ask ourselves
- "Are we happy ?!"
- "Yoyav, are you happy ?!"
I believe the purpose of his question was not just to make sure things were going okay with me.
I think it stemmed from a unique perspective on the dictum of Chazal, "Ivdu Es Hashem BeSimcha"
One can understand it to mean - serve Hashem while being happy, 'besimcha' with happiness - while you perform your mitzvos and other services for Him.
However, the meaning projected here - is 'serve Hashem with your happiness' ! The happiness isn't a condition or mindframe while serving Hashem - it IS the service itself !
Why do some things make some people happy and others do not ? The answer is that Hashem created us uniquely, each one with a sense of what will make us happy. When we are happy we are in fact fulfilling our individual destiny - our mission from on high. Proof ? We're happy !! We are answering the echo of that which Hashem created within us.
So when we want to know how we are doing spiritually - we must ask ourselves
- "Are we happy ?!"
Sunday, January 14, 2007
Taking on G-d
When Moshe Rabbeinu comes to Pharoh for the first time the results are mildly disastrous. Pharoh increases the workload of the Jews to even more intolerable proportions. Then Moshe Rabbeinu does the unthinkable, especially for a prophet who has a clear understanding of Hashem.
He blames G-d.
This is the most righteous person in the generation - the one destined to receive the Torah from G-d's own hand ( so to speak ) and here he is .... blaming G-d ?!?! Why ?!?!
Because he loves us.
Hashem makes us a promise ( see tractate megilla 11a) that he will look out for us in every generation by sending us true leaders who will guide us through the winding, blinding pathways of Olam Hazeh into the wide pastures of Olam Habba. That these leaders are so dedicated to us, their charges, that they are willing even to do the unthinkable and challenge the Ribbono Shel Olam - that is the icing on the cake. A true expression of love from our shepherds who, in turn, represent to us the true love of Hashem.
I feel all warm and fuzzy inside.
He blames G-d.
This is the most righteous person in the generation - the one destined to receive the Torah from G-d's own hand ( so to speak ) and here he is .... blaming G-d ?!?! Why ?!?!
Because he loves us.
Hashem makes us a promise ( see tractate megilla 11a) that he will look out for us in every generation by sending us true leaders who will guide us through the winding, blinding pathways of Olam Hazeh into the wide pastures of Olam Habba. That these leaders are so dedicated to us, their charges, that they are willing even to do the unthinkable and challenge the Ribbono Shel Olam - that is the icing on the cake. A true expression of love from our shepherds who, in turn, represent to us the true love of Hashem.
I feel all warm and fuzzy inside.
Wednesday, January 10, 2007
On Angels and Men
When we say "Kadosh Kadosh Kadosh ..." in kedusha we are actually echoing the angels. This is the high point of davening - it is there, at the pinnacle of our prayers, that we can really sing G-d's praises with the absolute clarity of a being that basks in His presence constantly. I mean, if these angels were created specifically to praise Hashem, you'd think that they do the best possible job of it! After all, they are tailor-made for the part.
So why introduce the kedusha with our own declaration? "Nekadesh ..." We will sanctify your name in this world ( "BaOlam" with a kamatz - as opposed to in the world " BeOlam" with a sheva na )
This is the difference between us and the malachim. They can sing the praises of G-d in ways we can barely hope to emulate - but their praise is static. The angels can only describe Hashem's majesty and holiness. We can extend it into this world through our actions. As creatures of free will and infinite choice, we can actually spread the mantle of G-d's glory willingly over ourselves and our world... by realizing that in our decisions, there is the opportunity to choose for ourselves or for G-d.
Go on, extend the majesty of Hashem to a corner of the world its never been before - next time you choose to do something right, keep in mind, you are doing it for G-d.
So why introduce the kedusha with our own declaration? "Nekadesh ..." We will sanctify your name in this world ( "BaOlam" with a kamatz - as opposed to in the world " BeOlam" with a sheva na )
This is the difference between us and the malachim. They can sing the praises of G-d in ways we can barely hope to emulate - but their praise is static. The angels can only describe Hashem's majesty and holiness. We can extend it into this world through our actions. As creatures of free will and infinite choice, we can actually spread the mantle of G-d's glory willingly over ourselves and our world... by realizing that in our decisions, there is the opportunity to choose for ourselves or for G-d.
Go on, extend the majesty of Hashem to a corner of the world its never been before - next time you choose to do something right, keep in mind, you are doing it for G-d.
Monday, January 01, 2007
Is it black or white ?
Ever wonder why the sun might bleach hair but darken skin ? The answer may very well be found in Malachi 3:19-21.
Malachi, last of the prophets, culminates his prophecy with these apocryphal words -
"3:19 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts,t hat it shall leave them neither root nor branch.
3:20 But unto you that fear my name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. "
The rishonim point out, however, that this is not a case of a great battle between the oven that burns the wicked and the sun that protects the righteous. Rather, they are one and the same ! The judgment you will receive at the end of days is your own just dessert, period. The sun, in this case, is just clarifying the consequences - that's why it can burn the wicked like an oven yet be pleasing to the righteous like a summer's day. May we merit to see the redeemer soon and may we feel the balmy rays of the sun and not it's vicious heat, amen.
Malachi, last of the prophets, culminates his prophecy with these apocryphal words -
"3:19 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts,t hat it shall leave them neither root nor branch.
3:20 But unto you that fear my name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. "
The rishonim point out, however, that this is not a case of a great battle between the oven that burns the wicked and the sun that protects the righteous. Rather, they are one and the same ! The judgment you will receive at the end of days is your own just dessert, period. The sun, in this case, is just clarifying the consequences - that's why it can burn the wicked like an oven yet be pleasing to the righteous like a summer's day. May we merit to see the redeemer soon and may we feel the balmy rays of the sun and not it's vicious heat, amen.
Friday, December 29, 2006
Wow ! You're Jewish Too ?!?!
It isn't until Yosef fulfills two classic conditions for identifying a Jew out there in galus, that the brothers really accept him for who he is.
He eats gefilte fish and uses vague yiddishisms like chutzpah and kvell.
No, seriously, he speaks to them in their native tongue, lashon hakodesh, and he cries with them. A lot. Only after Yosef cries with Binyamin and cries upon his brothers, do they accept him.
We may be able to use these two benchmarks to define or redefine ourselves vis-a-vis the world at large. What is it that marks us as Jews ? Especially to our fellow Jews, our speech and our empathy.
Do we speak with the refinement and humility or is our speech littered with the boasts and brags of secular society, so alien to our values ? Have we finally absorbed "looking out for number 1" after being bombarded with it from so many media outlets ? These subtle, yet telling, indicators of our spiritual health are given to us to safeguard.
As a testament to Yosef HaTzaddik, who lived for 13 years in the Egyptian slave and penal system and 9 more in the still more morally corrupt palace, and did not succumb to their enticements - let us pledge to watch them and with them our spiritual development as a whole.
He eats gefilte fish and uses vague yiddishisms like chutzpah and kvell.
No, seriously, he speaks to them in their native tongue, lashon hakodesh, and he cries with them. A lot. Only after Yosef cries with Binyamin and cries upon his brothers, do they accept him.
We may be able to use these two benchmarks to define or redefine ourselves vis-a-vis the world at large. What is it that marks us as Jews ? Especially to our fellow Jews, our speech and our empathy.
Do we speak with the refinement and humility or is our speech littered with the boasts and brags of secular society, so alien to our values ? Have we finally absorbed "looking out for number 1" after being bombarded with it from so many media outlets ? These subtle, yet telling, indicators of our spiritual health are given to us to safeguard.
As a testament to Yosef HaTzaddik, who lived for 13 years in the Egyptian slave and penal system and 9 more in the still more morally corrupt palace, and did not succumb to their enticements - let us pledge to watch them and with them our spiritual development as a whole.
Thursday, December 21, 2006
8 days, but why ?
A famous question asked in relation to Chanukah is : If the little jug had sufficient oil to last one day - wasn't the miraculous aspect of the lighting only seven days ? Shouldn't we then have a seven day holiday instead ?
The answers are many - That in simply finding the oil there was a miracle; that the extra day commemorates the military victory; that they only filled up an eighth of the oil cups in the Beis Hamikdash ( so the miracle was evident even on the first day ) - are among them.
I heard another answer that I believe merits to be shared. This was inspired by a very chashuve bochur in my neighborhood.
After years of battle and watching many comrades perish, the Maccabies would be, perhaps, justified in a certain cooling of their dedication to the cause - after seeing the heavy toll that it took. The miracle was not just the oil that was there to be lit - but also the fire ( double meaning intended ) to light it !
If we ever find ourselves triumphing in a struggle and then losing perspective once we've won - maybe we can find inspiration amongst our ancestors - that had the courage to see the fight through and stay the cause afterwards.
Happy Chanukah !
The answers are many - That in simply finding the oil there was a miracle; that the extra day commemorates the military victory; that they only filled up an eighth of the oil cups in the Beis Hamikdash ( so the miracle was evident even on the first day ) - are among them.
I heard another answer that I believe merits to be shared. This was inspired by a very chashuve bochur in my neighborhood.
After years of battle and watching many comrades perish, the Maccabies would be, perhaps, justified in a certain cooling of their dedication to the cause - after seeing the heavy toll that it took. The miracle was not just the oil that was there to be lit - but also the fire ( double meaning intended ) to light it !
If we ever find ourselves triumphing in a struggle and then losing perspective once we've won - maybe we can find inspiration amongst our ancestors - that had the courage to see the fight through and stay the cause afterwards.
Happy Chanukah !
Friday, December 15, 2006
Must we be perfectionists ?
If there was oil in the Beis Hamikdash and the majority of the population was impure - then there is a halachic basis for permitting the Menorah to be lit with impure oil. What was gained, then, by trying to light in a better manner than was necessary ?
In order to understand, let us preempt.
Why did Hashem allow that jug of oil to escape defilement ? I maintain that it happened ( retroactively, perhaps ) because of the desire of the victorious Maccabies to serve Hashem in purity. If they had been willing to settle for impure oil, which would have been permissible, then Hashem would not have tweaked circumstances to save that little jug.
The concept of purity is perhaps the opposite of realism. Realism says "We'll do the best we can - and we'll deal with whatever shortfall there is". Purity says "It must be perfect. Period. Any other option is unacceptable." This dedication to purity is what enabled the Maccabies to serve Hashem in the unique manner ( militarily and spiritually ) in which they did.
It is also this dedication that ennobles our hearts at this time of year.
Are there aspects of our yiddishkeit that are just too impractical for our lifestyle ? Are there steps which are too difficult to take - for which there are legitimate other options ? Or are we chasing the lower standard, content with "acceptable," when the Maccabies, in our shoes would have fought for the ideal to the death ?
In order to understand, let us preempt.
Why did Hashem allow that jug of oil to escape defilement ? I maintain that it happened ( retroactively, perhaps ) because of the desire of the victorious Maccabies to serve Hashem in purity. If they had been willing to settle for impure oil, which would have been permissible, then Hashem would not have tweaked circumstances to save that little jug.
The concept of purity is perhaps the opposite of realism. Realism says "We'll do the best we can - and we'll deal with whatever shortfall there is". Purity says "It must be perfect. Period. Any other option is unacceptable." This dedication to purity is what enabled the Maccabies to serve Hashem in the unique manner ( militarily and spiritually ) in which they did.
It is also this dedication that ennobles our hearts at this time of year.
Are there aspects of our yiddishkeit that are just too impractical for our lifestyle ? Are there steps which are too difficult to take - for which there are legitimate other options ? Or are we chasing the lower standard, content with "acceptable," when the Maccabies, in our shoes would have fought for the ideal to the death ?
Monday, December 11, 2006
Is chasing dreams equivalent to burning bridges ?
Yosef tells his brothers of his impending royal position - and to his great detriment - he finds that they are none too happy with his pronouncement. Should he have kept it to himself ? What about the second dream - surely he could see that this vision was not welcomed by his brothers?! Why did he persist ?
But we must understand - not just the dream - but also the dreamer.
This is the same Yosef who, at six years old, stands in front of his mother to shield her from Esav. This is the Yosef who will be called tzaddik - Yosef the Just. If it is right to block the view of a wicked man from feasting his eyes upon a modest woman - then let it be done ! And if a six year old is the only one acutely aware of that need - he'll do it himself ! Perhaps an average person wouldn't advertise a conviction he had - especially if it would be contrary to popular opinion, or displeasing to others. A true paragon of Justice, however, wouldn't hesitate to state the truth - as it is - however and wherever it is found.
Yosef wasn't trying to hurt his brothers - or his relationship with them - by revealing that he would rule them as royalty in the future. Yosef was simply being himself.
As far as our own bridges - if and when our dreams conflict with them - if we find ourselves pursuing a life course that is inconsistent with the spiritual achievements that we dreamt about attaining - we must ask ourselves - can we not draw inspiration from Yosef ?
But we must understand - not just the dream - but also the dreamer.
This is the same Yosef who, at six years old, stands in front of his mother to shield her from Esav. This is the Yosef who will be called tzaddik - Yosef the Just. If it is right to block the view of a wicked man from feasting his eyes upon a modest woman - then let it be done ! And if a six year old is the only one acutely aware of that need - he'll do it himself ! Perhaps an average person wouldn't advertise a conviction he had - especially if it would be contrary to popular opinion, or displeasing to others. A true paragon of Justice, however, wouldn't hesitate to state the truth - as it is - however and wherever it is found.
Yosef wasn't trying to hurt his brothers - or his relationship with them - by revealing that he would rule them as royalty in the future. Yosef was simply being himself.
As far as our own bridges - if and when our dreams conflict with them - if we find ourselves pursuing a life course that is inconsistent with the spiritual achievements that we dreamt about attaining - we must ask ourselves - can we not draw inspiration from Yosef ?
Friday, December 08, 2006
Say What ?!?
So Yaakov Avinu finally leaves Lavan after 20 years. After twenty years of exposure to his conniving father in law - Yaakov is justifiably proud of having resisted Lavan's influence - but his proclamation "With Lavan I lived and I kept 613 mitzvos" ( Rashi, Bereshis 32:5 ) - is aimed at ... Esav ?!
Why does Yaakov Avinu feel the need to share his spiritual statistics with his wicked, murderously intentioned brother ? Is Esav going to be his new mashgiach, that he feels the need to tell him of his nisyonos ?
Email me your answers - ydruyan at gmail dot com !
Yaakov was worried about his spiritual state. He was concerned that perhaps his divine protection would be rendered ineffectual due to a sin he may have committed - consequently he would not be worthy of that protection. In order to strengthen his resolve - Yaakov states, in clear, unequivocal terms - I am a taryag Jew - I keep all the mitzvos. In this way, by making the pronouncement public, Yaakov will force himself to live up to it. If he is worried that he may commit a sin - he will raise the bar on his accountability by making his declaration public.
What part of our public persona defines us religiously ? What does it say ?
R Druyan
Why does Yaakov Avinu feel the need to share his spiritual statistics with his wicked, murderously intentioned brother ? Is Esav going to be his new mashgiach, that he feels the need to tell him of his nisyonos ?
Email me your answers - ydruyan at gmail dot com !
Yaakov was worried about his spiritual state. He was concerned that perhaps his divine protection would be rendered ineffectual due to a sin he may have committed - consequently he would not be worthy of that protection. In order to strengthen his resolve - Yaakov states, in clear, unequivocal terms - I am a taryag Jew - I keep all the mitzvos. In this way, by making the pronouncement public, Yaakov will force himself to live up to it. If he is worried that he may commit a sin - he will raise the bar on his accountability by making his declaration public.
What part of our public persona defines us religiously ? What does it say ?
R Druyan
Monday, December 04, 2006
The sound of silence
The Medrash ( Tanchuma Parashas Pekudei ) compares the various stages of a person's life and afterlife with the four significant events that surrounded the ascension of Eliyahu HaNavi to heaven. The final, and perhaps, most awe inspiring of the four is the silence. It is compared to the final judgment before the throne of glory.
Probably the most powerful attribute of silence is its inevitability. No matter how much noise you make or how many distractions you set up - it's always out there, waiting for your noise to give out or your distraction to finish. It seems as if silence is the inevitable force in the universe - it's the default -to counter it you need to add, to do.
That's probably why the medrash compares it to the final judgment - it's coming, no matter what. And just like silence - it only scares us if we have something to be afraid of. A righteous person - finds comfort and serenity in silence, a wicked one - accusations and guilt.
What do you find ?
Probably the most powerful attribute of silence is its inevitability. No matter how much noise you make or how many distractions you set up - it's always out there, waiting for your noise to give out or your distraction to finish. It seems as if silence is the inevitable force in the universe - it's the default -to counter it you need to add, to do.
That's probably why the medrash compares it to the final judgment - it's coming, no matter what. And just like silence - it only scares us if we have something to be afraid of. A righteous person - finds comfort and serenity in silence, a wicked one - accusations and guilt.
What do you find ?
Subscribe to:
Posts (Atom)