One of the generations that are mentioned in the Torah bears the curious name of Enosh, or mankind. It was in his day, the Torah tells us, that man had begun to "call out in the name of G-d" [see Bereishis 4:26]
Why did man only now begin to pray to G-d ? Didn't Adam daven to Hashem for forgivness of his sin. Didn't Cain walk the land fasting and begging repentenence for his sin ? The passuk can certainly not be understood on a simplistic level.
Rashi says that the simple reading of the word "הוחל" as "begun" is incorrect and it should be understood rather as a term of desecration "חילול". The Targum Onkelos reads it as a beginning - a beginning of the mistaken saga of idolatry - of ascribing to helpless, worthless items power that belongs only to G-d.
Either way, it is supremely poignant to note that this occurs during the generation named for Enosh. This could be the Torah's way of telling us that this is to be a lifelong battle of the condition of mankind - the challenge to overcome typical human shortsightedness and see through to the original and supreme cause of al the occurs - Hashem.
Hatzlacha !!
Friday, October 24, 2008
Monday, October 20, 2008
Good Kvittel !
The seforim kedoshim speak about the process of judgment that occurs during the month of Tishrei. On Rosh Hashanna we are judged and on Yom Kippur the judgment is sealed. But there is still some aspect of judgment that is held over until Hoshaana Rabba. This is metaphorically referred to as a "pitka tava" or a 'good note'. The imagery being that the books of life are still out and even though your judgment has already been sealed – you can still add a postscript. Therefore, we daven for Hashem to add a favorable kvittel or note to our judgment.
According to the baalei mussar, however, the inscription in the book of life - or more correctly the book of righteous versus the book of the wicked – is not written by Hashem – but rather by ourselves. Our judgment is based on the choices we make for the future – we choose which book we want to be in – and the rest of the year is the follow up. With that in mind – how do we understand the 'kvittel' or postscript ?
Perhaps it can be understood as a page marker. When we lose our place in the book of the righteous – when we know what we want to do, overall, but have forgotten how to make that specifically happen – that is when we would need a page marker or a pointer to refocus our efforts.
On Hoshaana Raaba we take an extra bundle of five aravos and beat them against the floor. Instead of the bundle of all four species – which represent all types of Jews ( scholars, righteous and regular ) – we make a point of taking the simplest species that has no taste and bears no fruit. This statement is our 'page marker', our reminder that no matter how much we have accomplished – we should not lose focus and get carried away by images of grandeur – we should maintain proper humility which will enable us to remember our proper place and the service which we perform.
Good Kvittel !
According to the baalei mussar, however, the inscription in the book of life - or more correctly the book of righteous versus the book of the wicked – is not written by Hashem – but rather by ourselves. Our judgment is based on the choices we make for the future – we choose which book we want to be in – and the rest of the year is the follow up. With that in mind – how do we understand the 'kvittel' or postscript ?
Perhaps it can be understood as a page marker. When we lose our place in the book of the righteous – when we know what we want to do, overall, but have forgotten how to make that specifically happen – that is when we would need a page marker or a pointer to refocus our efforts.
On Hoshaana Raaba we take an extra bundle of five aravos and beat them against the floor. Instead of the bundle of all four species – which represent all types of Jews ( scholars, righteous and regular ) – we make a point of taking the simplest species that has no taste and bears no fruit. This statement is our 'page marker', our reminder that no matter how much we have accomplished – we should not lose focus and get carried away by images of grandeur – we should maintain proper humility which will enable us to remember our proper place and the service which we perform.
Good Kvittel !
Friday, October 17, 2008
From Whence The Kedusha Came
Why did the simchas beis hashoeva generate such a tremendous happiness ?
The water that was poured onto the mizbeach in the nisuch hamayim ceremony was poured into one of two crevices that, according to the gemara, go all the way down into the depths of the earth. Rav Pinkus, zatzal, opined that this was actually connecting the upper waters ( the rain water that turned into spring water that was drawn for the ceremony ) and the lower waters ( the depths of the earth that the libation went into ). Water is Hashem's way of granting us blessing - as the gemara in taanis says "greater is the day of rainfall than the day of the resurrection of the dead" - the upper waters and lower waters were split during creation and on Succos we reconnect them in an abundant display of Hashem' kindness - this is truly a cause for an unparalleled happiness.
Enjoy !!
The water that was poured onto the mizbeach in the nisuch hamayim ceremony was poured into one of two crevices that, according to the gemara, go all the way down into the depths of the earth. Rav Pinkus, zatzal, opined that this was actually connecting the upper waters ( the rain water that turned into spring water that was drawn for the ceremony ) and the lower waters ( the depths of the earth that the libation went into ). Water is Hashem's way of granting us blessing - as the gemara in taanis says "greater is the day of rainfall than the day of the resurrection of the dead" - the upper waters and lower waters were split during creation and on Succos we reconnect them in an abundant display of Hashem' kindness - this is truly a cause for an unparalleled happiness.
Enjoy !!
Friday, October 10, 2008
Are We Now Locked Out ?
When we daven the final prayer of Yom Kippur we are cognizant of the awesome day's ending and the gates of heaven closing. That is why the tefilla is called "neilah".
The Zohar states that when we shout at the end, "Hashem Hu HaE-lokim" seven times - we are actually breaking through the seven levels of Shamayim and revealing Hashem's presence as exclusive in each one. Alternatively, the shechina, which was palpably present during Yom Kippur and all of the days of awe ( as the passuk states - "... call out to Him when He is near" - those are the aseres ymei teshuva ) is actually retreating into the higher spheres which are its usual domain.
I remember reading in one of the "seforim kedoshim" ( meaning some holy book, the identity of which has long escaped my memory ) that when Hashem locks the gates at the end of Neilah - he is not locking us out - on the contrary ! All that retreating into the heavens is actually just a 'hook' that pulls us with Him ! Hashem may be locking the doors but He is locking us in ! That is why our very next holiday is described as us sitting in the shade of He in Whom We Believe.
May we merit a clear understanding and feeling of being "locked in" with the holy presence and may our entire year reflect this closeness with G-d that we have now acheived.
Hatzlacha !!
The Zohar states that when we shout at the end, "Hashem Hu HaE-lokim" seven times - we are actually breaking through the seven levels of Shamayim and revealing Hashem's presence as exclusive in each one. Alternatively, the shechina, which was palpably present during Yom Kippur and all of the days of awe ( as the passuk states - "... call out to Him when He is near" - those are the aseres ymei teshuva ) is actually retreating into the higher spheres which are its usual domain.
I remember reading in one of the "seforim kedoshim" ( meaning some holy book, the identity of which has long escaped my memory ) that when Hashem locks the gates at the end of Neilah - he is not locking us out - on the contrary ! All that retreating into the heavens is actually just a 'hook' that pulls us with Him ! Hashem may be locking the doors but He is locking us in ! That is why our very next holiday is described as us sitting in the shade of He in Whom We Believe.
May we merit a clear understanding and feeling of being "locked in" with the holy presence and may our entire year reflect this closeness with G-d that we have now acheived.
Hatzlacha !!
Friday, October 03, 2008
The Dangers of Quick Fix Teshuva.
When someone repents there can be many motivations – why am I suddenly doing what's right as opposed to what's wrong ? Among the most classic motives for bettering yourself is suffering, travails – all sorts of negative experiences that 'provoke' us into cleaning up our act. If G-d was not displeased with me, we reason, He would not have made me suffer so. Therefore, since I have clear recognition – or at least clear intention to avoid this suffering in the future – I repent.
In describing such a cycle, the passuk tells us : "And my anger will flare up at them on that day, and I shall leave them and hide My face from them – and they will be consumed [by their troubles] and many evils will find them – and on that day he will say 'behold, it is because my G-d is not in my midst [because I have sinned and turned away from Him] that these calamities have befallen me" [Devarim 31:17]
So why does Hashem proclaim in the next passuk, after man has recognized his sin, that he will then "hide his face" from him and more tragedy will befall him ?
The commentaries offer several possible answers. I would like to offer the following : Just because man has come to recognize deficiencies in his relationship to his creator doesn't mean he's corrected them – on the contrary – he is likely to settle back and congratulate himself for not being blinded by worldliness and physicality. In fact, this 'recognition' is far from the solution to his spiritual demise – it is an exacerbation ! That's why Hashem heaps punishment further upon him – because he has deluded himself that he is already on the road to betterment when he is really firmly entrenched in stagnation.
How can we avoid this faux teshuva ? Pitfalls await at every turn – especially for such a lofty goal as repentance. Our recourses are two : Firstly, be wary of the 'quick fix' teshuva, don't be lulled into a sense that once you've decided to clean up your act you are on G-d's good list – you're not , not yet - at least not until you begin to follow through. Secondly, pray. Pray a lot. Ask Hashem for assistance, not only in returning to him but also in making that return something deep and meaningful and real – not just superficial and perfunctory.
With Hashem's help, may we all merit to see our errors and only then begin the real work of correcting them and ourselves and being the kind of Jews we can be.
Gmar Chasima Tova to all and …
Hatzlacha !!
In describing such a cycle, the passuk tells us : "And my anger will flare up at them on that day, and I shall leave them and hide My face from them – and they will be consumed [by their troubles] and many evils will find them – and on that day he will say 'behold, it is because my G-d is not in my midst [because I have sinned and turned away from Him] that these calamities have befallen me" [Devarim 31:17]
So why does Hashem proclaim in the next passuk, after man has recognized his sin, that he will then "hide his face" from him and more tragedy will befall him ?
The commentaries offer several possible answers. I would like to offer the following : Just because man has come to recognize deficiencies in his relationship to his creator doesn't mean he's corrected them – on the contrary – he is likely to settle back and congratulate himself for not being blinded by worldliness and physicality. In fact, this 'recognition' is far from the solution to his spiritual demise – it is an exacerbation ! That's why Hashem heaps punishment further upon him – because he has deluded himself that he is already on the road to betterment when he is really firmly entrenched in stagnation.
How can we avoid this faux teshuva ? Pitfalls await at every turn – especially for such a lofty goal as repentance. Our recourses are two : Firstly, be wary of the 'quick fix' teshuva, don't be lulled into a sense that once you've decided to clean up your act you are on G-d's good list – you're not , not yet - at least not until you begin to follow through. Secondly, pray. Pray a lot. Ask Hashem for assistance, not only in returning to him but also in making that return something deep and meaningful and real – not just superficial and perfunctory.
With Hashem's help, may we all merit to see our errors and only then begin the real work of correcting them and ourselves and being the kind of Jews we can be.
Gmar Chasima Tova to all and …
Hatzlacha !!
Monday, September 29, 2008
Turnabout IS fair play !
So why do we blow 100 blasts ? To confuse the Satan. [see Gemara Rosh HaShanna 16b]
How exactly do we confuse the master of confusion himself ? After all, we don't intend to sin - usually. It's just that the satan manages to sufficiently befuddle our mind. He weaves promises of success, redemption or salvation that seem more real to us at the time of the sin than the real promises that Hashem has given us if we do his commandments - that's why we sinned in the first place ! So how do we turn the tables on him ?
By charging down the door of the courtroom.
When we have done wrong, the last thing we are anxious to do is get called on it. We are guilty - why suffer through the ignonimity of being reprimanded. It's not like a court case where I believe I can win - in those I'll be eager to get there - to see justice done ( my justice, of course ). But here, I am guilty - so, no hurry, I know what's coming - a reprimand that will usually leave me speechless. I have no defense.
It is specifically this head-hanging, shamefaced posture that the Satan ( who is also G-d's DA and chief prosecuter ) loves to exploit. He'll grandstand and proclaim your guilt, and what's worse, your attempts at evasion of justice. But if we charge down the courtroom door - if we summon the crowds and bang the gavel ourselves ( the blowing of the shofar resembles both ) the Satan is left without his great speech. And Hashem is able to listen to the angel for the defense and judge us favorably.
May we all merit a favorable judgment and have a year filled with only blessing and sweetness in our service of G-D, Amen.
Hatzlacha !!
How exactly do we confuse the master of confusion himself ? After all, we don't intend to sin - usually. It's just that the satan manages to sufficiently befuddle our mind. He weaves promises of success, redemption or salvation that seem more real to us at the time of the sin than the real promises that Hashem has given us if we do his commandments - that's why we sinned in the first place ! So how do we turn the tables on him ?
By charging down the door of the courtroom.
When we have done wrong, the last thing we are anxious to do is get called on it. We are guilty - why suffer through the ignonimity of being reprimanded. It's not like a court case where I believe I can win - in those I'll be eager to get there - to see justice done ( my justice, of course ). But here, I am guilty - so, no hurry, I know what's coming - a reprimand that will usually leave me speechless. I have no defense.
It is specifically this head-hanging, shamefaced posture that the Satan ( who is also G-d's DA and chief prosecuter ) loves to exploit. He'll grandstand and proclaim your guilt, and what's worse, your attempts at evasion of justice. But if we charge down the courtroom door - if we summon the crowds and bang the gavel ourselves ( the blowing of the shofar resembles both ) the Satan is left without his great speech. And Hashem is able to listen to the angel for the defense and judge us favorably.
May we all merit a favorable judgment and have a year filled with only blessing and sweetness in our service of G-D, Amen.
Hatzlacha !!
Thursday, September 25, 2008
New and Improved Or The Same Great Taste You Remember ?
In life, we sometimes want it all. New, improved, exciting – not like all that old worn out stuff. Or maybe we are tired of gimmicks and promises. We want reliability, the same classic quality that you can depend on. Perhaps we really want them both ?
When Moshe tells the Jewish people that they are "Nitzavim" standing rigidly and unbendingly before G-d – what does he hint at ? How is this supposed to be a positive reassurance ? Isn't it a negative thing to be stagnant ? Why would I want to know that I am standing in the same place that I was before – shouldn't I always be moving onwards and upwards ?
The answer is no.
We really need both. To be mobile and fluid, and to be rock-solid. The reliability of staid and ancient – right alongside the flexibility and refreshed spirits of the new and original.
When we feel like things in this communications driven world may be spinning too fast and we have no anchor – realize that we are still Nitzavim, still standing in the same place we always are, in the presence of – and in covenant with – Hashem.
When Moshe tells the Jewish people that they are "Nitzavim" standing rigidly and unbendingly before G-d – what does he hint at ? How is this supposed to be a positive reassurance ? Isn't it a negative thing to be stagnant ? Why would I want to know that I am standing in the same place that I was before – shouldn't I always be moving onwards and upwards ?
The answer is no.
We really need both. To be mobile and fluid, and to be rock-solid. The reliability of staid and ancient – right alongside the flexibility and refreshed spirits of the new and original.
When we feel like things in this communications driven world may be spinning too fast and we have no anchor – realize that we are still Nitzavim, still standing in the same place we always are, in the presence of – and in covenant with – Hashem.
Thursday, September 18, 2008
The Big Picture
ספר דברים פרק כו : טו
השקיפה ממעון קדשך מן השמים וברך את עמך את ישראל ואת האדמה אשר נתתה לנו כאשר נשבעת לאבתינו ארץ זבת חלב ודבש:
רבינו בחיי על דברים פרק כו: טו
וכן דרשו רז"ל אמר ר' חנינא בר פפא בוא וראה כמה גדול כחן של מתנות עניים, שכל השקיפה שבתורה לרעה וכאן לברכה:
In the final capstone of the formula we say when we declare our Maaser obligations all paid up, we implore Hashem to gaze down from the heavens and send blessing to us and our land. Chazal point out that the term "hashkifa" or gaze is never found in the torah in a positive framework, other than now. The fact that we now ask Hashem to gaze down upon us shows us the positive power of tzedaka ( because we have just gotten finished declaring that we have given all of our maaser – to poor people who deserved it ).
Why does Hashem's 'gaze' indicate divine displeasure or punishment, and how exactly does tzedaka change that ?
When we refer to gazing down – we are talking about the 'big picture', the overview – a kind of analysis of how a society is doing, in a general sense. This is the term used by the Torah when it describes the condemnation of Sodom [see Bereshis 19:28]. This is also the term used to describe Hashem's gaze onto the Egyptian war camp before He kills them all in the Yam Suf [see Shemos 14:24]. In both these cases, any individual acts were overlooked in favor of the ‘big picture,’ the general state of affairs. The people of Sodom were killed because they collectively promoted a society of selfishness and cruelty – not because of the actions of each one (even though their individual actions were indeed cruel and selfish). The same holds true for the Egyptians – we even see that they the individuals had differing levels of culpability and that's why they died at different rates in the waters [see Shemos 15:5 and Rashi ad loc.] – but the common denominator was their participation in the oppressive society – and that was sufficient to condemn them all to death.
So how does tzedaka change this ? Well, in this pasuk we are referring to a very specific type of tzedaka – tzedaka on a societal scale. This isn't something I do when I feel like it – nor is it something that some do and others don't – this is a society-wide phenomenon, to make sure that those less fortunate are taken care of. Here it is specifically the wide view, the overall analysis which shows us how great this mitzva is. My apple tree may only have yielded three bushels – which translates into only a handful of apples for the needy – but if we 'gaze' down at the whole community and see that the needy can get a few apples from me and some wheat from my neighbor and some vegetables from the guy down the block …. Well, that really is powerful.
And how does that change our life ? Two ways.
One: don't discount your own small mitzvos. Don't believe that your little chassadim or your two moments of Torah ( like the amount of time you spent reading this dvar Torah ) are not very significant – au contraire ! They are actually the pinpricks of color that combine to form a beautiful canvas !
Two: learn to appreciate the small acts of kindness that others do – try to see them in a ‘mitzvah overview gaze’ and not a gaze of negativity.
Hatzlacha !!
השקיפה ממעון קדשך מן השמים וברך את עמך את ישראל ואת האדמה אשר נתתה לנו כאשר נשבעת לאבתינו ארץ זבת חלב ודבש:
רבינו בחיי על דברים פרק כו: טו
וכן דרשו רז"ל אמר ר' חנינא בר פפא בוא וראה כמה גדול כחן של מתנות עניים, שכל השקיפה שבתורה לרעה וכאן לברכה:
In the final capstone of the formula we say when we declare our Maaser obligations all paid up, we implore Hashem to gaze down from the heavens and send blessing to us and our land. Chazal point out that the term "hashkifa" or gaze is never found in the torah in a positive framework, other than now. The fact that we now ask Hashem to gaze down upon us shows us the positive power of tzedaka ( because we have just gotten finished declaring that we have given all of our maaser – to poor people who deserved it ).
Why does Hashem's 'gaze' indicate divine displeasure or punishment, and how exactly does tzedaka change that ?
When we refer to gazing down – we are talking about the 'big picture', the overview – a kind of analysis of how a society is doing, in a general sense. This is the term used by the Torah when it describes the condemnation of Sodom [see Bereshis 19:28]. This is also the term used to describe Hashem's gaze onto the Egyptian war camp before He kills them all in the Yam Suf [see Shemos 14:24]. In both these cases, any individual acts were overlooked in favor of the ‘big picture,’ the general state of affairs. The people of Sodom were killed because they collectively promoted a society of selfishness and cruelty – not because of the actions of each one (even though their individual actions were indeed cruel and selfish). The same holds true for the Egyptians – we even see that they the individuals had differing levels of culpability and that's why they died at different rates in the waters [see Shemos 15:5 and Rashi ad loc.] – but the common denominator was their participation in the oppressive society – and that was sufficient to condemn them all to death.
So how does tzedaka change this ? Well, in this pasuk we are referring to a very specific type of tzedaka – tzedaka on a societal scale. This isn't something I do when I feel like it – nor is it something that some do and others don't – this is a society-wide phenomenon, to make sure that those less fortunate are taken care of. Here it is specifically the wide view, the overall analysis which shows us how great this mitzva is. My apple tree may only have yielded three bushels – which translates into only a handful of apples for the needy – but if we 'gaze' down at the whole community and see that the needy can get a few apples from me and some wheat from my neighbor and some vegetables from the guy down the block …. Well, that really is powerful.
And how does that change our life ? Two ways.
One: don't discount your own small mitzvos. Don't believe that your little chassadim or your two moments of Torah ( like the amount of time you spent reading this dvar Torah ) are not very significant – au contraire ! They are actually the pinpricks of color that combine to form a beautiful canvas !
Two: learn to appreciate the small acts of kindness that others do – try to see them in a ‘mitzvah overview gaze’ and not a gaze of negativity.
Hatzlacha !!
Friday, September 12, 2008
For Whom The Gavel Pounds
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 !!
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 !!
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 !!
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