When fire was created on the first Motzaei Shabbos it represented a collaboration of man and G-d. Prior to sinning in Gan Eden, man would not have needed any external indicator of light - he himself would glow. But following his mistake - man was lost in the darkness - without some external light to direct him. Fire was Hashem's gift to man - because once given to him, man could recreate it at will.
There is also a subtle reminder of the metaphorical darkness that man was subject to ( following his sin and the introduction of confusion into the world ). Wherever a flame burns - it will always point upwards. In whatever state of uncertainty and lack of direction we may find ourselves - all we need do is light a candle, and it will point the way we need to turn, heavenward.
Perhaps this is why the flame, more than any other aspect of the restored temple service, was privileged to bear the miracle that would mark the holiday of Chanukah. Because in their own way, the Chashmonaim were already marching to it's light - doing what was right in the face of, and despite, all opposition. The flames of the menorah simply brought down to earth the fire that led those true to Hashem in the period of Hellenistic darkness.
May we merit to march to the light of an unwavering candle, and may the physical manifestation, the holy menorah, be relit again, speedily and in our days, amen.
Thursday, December 25, 2008
Thursday, December 11, 2008
Fight, Fight, Fight !
When the Torah tells us that Yaakov Avinu fought with an angel – we must ask ourselves, what was he fighting for, or against ?
The Medrash explains that this was the personal, guardian angel of Esav, whom Yaakov was due to meet in the morning. The Medrash, elaborates, however, that Esav had the distinct privilege of having as a 'guardian' angel – Samael or Satan. As to what they were fighting about – well – Samael, explains the Kli Yakar, is derived from the Aramaic word לסמא meaning to blind. Samael was attempting to blind Yaakov Avinu to the presence of G-d in this world.
How did Samael think that he could persuade a tzaddik of Yaakov's caliber that there is no G-d ? By rolling around in the dust – or the dust of Lashon Hara. When slander is used ( literal mudslinging as it were ) then we are inclined to let it's insidious influence penetrate, no matter how absurd.
So how does Yaakov emerge victorious from this encounter ? When the dawn of clarity and light comes up. And what is Samael's parting shot ? Yaakov's thigh – an allusion to his offspring. Yaakov Avinu won't fall for this ploy but of his children there will be those who do.
How can we overcome this challenge, the challenge to see the divine hand of goodness in everything despite the mudslinging of the Satan ? Like Yaakov – wait and see the dawning of a new day. Both literally and figuratively – when we experience the miracle that is renewal ( from the minutiae like a new day to the incredible like the birth of a child ) we are once again connected with the source of all renewal – The Source of All Good. Hashem.
Hatzlacha !!
The Medrash explains that this was the personal, guardian angel of Esav, whom Yaakov was due to meet in the morning. The Medrash, elaborates, however, that Esav had the distinct privilege of having as a 'guardian' angel – Samael or Satan. As to what they were fighting about – well – Samael, explains the Kli Yakar, is derived from the Aramaic word לסמא meaning to blind. Samael was attempting to blind Yaakov Avinu to the presence of G-d in this world.
How did Samael think that he could persuade a tzaddik of Yaakov's caliber that there is no G-d ? By rolling around in the dust – or the dust of Lashon Hara. When slander is used ( literal mudslinging as it were ) then we are inclined to let it's insidious influence penetrate, no matter how absurd.
So how does Yaakov emerge victorious from this encounter ? When the dawn of clarity and light comes up. And what is Samael's parting shot ? Yaakov's thigh – an allusion to his offspring. Yaakov Avinu won't fall for this ploy but of his children there will be those who do.
How can we overcome this challenge, the challenge to see the divine hand of goodness in everything despite the mudslinging of the Satan ? Like Yaakov – wait and see the dawning of a new day. Both literally and figuratively – when we experience the miracle that is renewal ( from the minutiae like a new day to the incredible like the birth of a child ) we are once again connected with the source of all renewal – The Source of All Good. Hashem.
Hatzlacha !!
Friday, December 05, 2008
Mine Mine Mine - It's All Mine !!
If there is one striking difference between the wicked Lavan and the humble Yaakov it would be this, taking credit.
After twenty years of hard labor and, arguably the first fertility clinic in the world ( for sheep ) Yaakov amasses great wealth. By his own admission, he was on call round the clock and always took responsibility for any loss. Nothing was chalked up to “normal wear and tear”. Even the proliferation of livestock, at which he worked quite diligently, he describes as having been given to him by Hashem [ see Bereishis 30:9-12]. Yaakov epitomizes the middah of realizing that all comes from Hashem.
Lavan is a stark contrast. He pays lip service to believing in Hashem ( when he clears the house of idolatry in order to host Eliezer ) and even pretends to value other peoples contributions [ see Bereishis 29:15 ]. But the real Lavan comes oozing to the surface when he chases Yaakov and Co. down after their hasty departure. He says, “Your wives - are mine, your children – mine, your wealth – mine … everything you have you got from me” [Bereishis 31:43]. What is the defining principle of Lavan’s wickedness ? Not the desire for pleasure, and not the desire for honor ( he has those in spades, though ) But the driving force behind his Lavan’ness – is him, just him. He is so self centered that the world revolves around him and all the good that happens must be because of him.
This is a powerful lesson for us as to the extent that self centeredness can reach. I can cheat my friend with impunity if all I care about is my end of the bargain. I can even worship idols – because after all the important thing is how they make me feel.
Let us take this shabbos of serious contrast between the selflessness of Yaakov and the selfishness of Lavan to look inside ourselves and chase away any semblance of egocentrism.
Hatzlacha !!
After twenty years of hard labor and, arguably the first fertility clinic in the world ( for sheep ) Yaakov amasses great wealth. By his own admission, he was on call round the clock and always took responsibility for any loss. Nothing was chalked up to “normal wear and tear”. Even the proliferation of livestock, at which he worked quite diligently, he describes as having been given to him by Hashem [ see Bereishis 30:9-12]. Yaakov epitomizes the middah of realizing that all comes from Hashem.
Lavan is a stark contrast. He pays lip service to believing in Hashem ( when he clears the house of idolatry in order to host Eliezer ) and even pretends to value other peoples contributions [ see Bereishis 29:15 ]. But the real Lavan comes oozing to the surface when he chases Yaakov and Co. down after their hasty departure. He says, “Your wives - are mine, your children – mine, your wealth – mine … everything you have you got from me” [Bereishis 31:43]. What is the defining principle of Lavan’s wickedness ? Not the desire for pleasure, and not the desire for honor ( he has those in spades, though ) But the driving force behind his Lavan’ness – is him, just him. He is so self centered that the world revolves around him and all the good that happens must be because of him.
This is a powerful lesson for us as to the extent that self centeredness can reach. I can cheat my friend with impunity if all I care about is my end of the bargain. I can even worship idols – because after all the important thing is how they make me feel.
Let us take this shabbos of serious contrast between the selflessness of Yaakov and the selfishness of Lavan to look inside ourselves and chase away any semblance of egocentrism.
Hatzlacha !!
Friday, November 28, 2008
Whose Bracha Is It Anyway ?
One of the most perplexing things about the episode of the brachos that Yitzchak gives Yaakov is the seeming bit of trickery that needs to be employed by Yaakov in order to receive them.
One of Eisav’s little dishonesties was pretending to be righteous. Specifically, says the medrash, that he would garner his father’s approval by asking him nonsensical questions in halacha and misleed Yitzchak into thinking that he was scholarly and pious. Interestingly, this action is referred to by the passuk as entrapping his father with his mouth [Bereishis 25:28]. So Eisav is basically encroaching on Yaakov’s koach and using it in a fundamentally Eisav-like fashion – to lie. This is what leads Yitzchak to believe that Eisav is worthy of the brachos.
Therefore, the True and Fair Judge decrees that Yaakov should reverse this process in order to merit his father’s brachos. Yaakov uses his hands to slaughter sheep and present food to his father. The torah even emphasizes this when Yitzchak proclaims, after feeling Yaakov’s dressed up hands, “see this is my son Eisav”. Yaakov must use two of Eisav’s traits, lying and the power of the hands, to undue the cosmic damage done by his brother – and thusly merit the brachos.
Hatzlacha !!
One of Eisav’s little dishonesties was pretending to be righteous. Specifically, says the medrash, that he would garner his father’s approval by asking him nonsensical questions in halacha and misleed Yitzchak into thinking that he was scholarly and pious. Interestingly, this action is referred to by the passuk as entrapping his father with his mouth [Bereishis 25:28]. So Eisav is basically encroaching on Yaakov’s koach and using it in a fundamentally Eisav-like fashion – to lie. This is what leads Yitzchak to believe that Eisav is worthy of the brachos.
Therefore, the True and Fair Judge decrees that Yaakov should reverse this process in order to merit his father’s brachos. Yaakov uses his hands to slaughter sheep and present food to his father. The torah even emphasizes this when Yitzchak proclaims, after feeling Yaakov’s dressed up hands, “see this is my son Eisav”. Yaakov must use two of Eisav’s traits, lying and the power of the hands, to undue the cosmic damage done by his brother – and thusly merit the brachos.
Hatzlacha !!
Friday, November 21, 2008
A Blessing In Disguise ?
When Lavan sees that nothing will dissuade his sister, Rivka, from following Eliezer back to Canaan – he gives her an interesting beracha.
“May you have thousands of descendants and may your children defeat their enemies”
[Bereishis 24:60]
This is the same Lavan who will later attempt to cheat Yaakov out of 20 years worth of salaries. The same one who was so completely selfish as to chase down Eliezer just to find his money – where does he get the altruism to offer a beracha ?
Answer is – he doesn’t. Lavan’s beracha is actually a parting shot – a spiteful, hateful interjection that is perfectly in line with Lavan’s character. When Rivka is offered a ‘way out’ of her father’s ( and brother’s ) household – Lavan feels jealous and threatened – his sister should be there to do his bidding, period – and if she is to marry – let the groom come here ! When Rivka shows her determination to leave immediately Lavan attempts to sow within her mind the seeds of his own malcontent. As Rashi [ad. Loc.] points out – his beracha for the descendents was that they come from Rivka and not another wife. His ‘beracha’ – if we can still call it that – reads more like this –
“Hope you don’t play second fiddle to some other wife and that your kids don’t all die out in wars !”
Clearly, we can see Lavan has nothing but his own selfish grudges in mind.
And us ? Well – presumably we aren’t as spiteful as Lavan ( Chas VeShalom ! ) but everyone could use another perspective on their comments – before we say something – think – will it come out as we mean it ? Or will it be a ‘beracha’ that is really jealousy or pettiness in disguise ?
Hatzlacha !!
“May you have thousands of descendants and may your children defeat their enemies”
[Bereishis 24:60]
This is the same Lavan who will later attempt to cheat Yaakov out of 20 years worth of salaries. The same one who was so completely selfish as to chase down Eliezer just to find his money – where does he get the altruism to offer a beracha ?
Answer is – he doesn’t. Lavan’s beracha is actually a parting shot – a spiteful, hateful interjection that is perfectly in line with Lavan’s character. When Rivka is offered a ‘way out’ of her father’s ( and brother’s ) household – Lavan feels jealous and threatened – his sister should be there to do his bidding, period – and if she is to marry – let the groom come here ! When Rivka shows her determination to leave immediately Lavan attempts to sow within her mind the seeds of his own malcontent. As Rashi [ad. Loc.] points out – his beracha for the descendents was that they come from Rivka and not another wife. His ‘beracha’ – if we can still call it that – reads more like this –
“Hope you don’t play second fiddle to some other wife and that your kids don’t all die out in wars !”
Clearly, we can see Lavan has nothing but his own selfish grudges in mind.
And us ? Well – presumably we aren’t as spiteful as Lavan ( Chas VeShalom ! ) but everyone could use another perspective on their comments – before we say something – think – will it come out as we mean it ? Or will it be a ‘beracha’ that is really jealousy or pettiness in disguise ?
Hatzlacha !!
Friday, November 07, 2008
Are We The Eyes and Ears Of Hashem ?
When Hashem commands Avram to enter with Him into a covenant He changes his name as well. Avram becomes Avraham.
Rashi, quoting the gemara in nedarim [32b], points out that before the bris Avraham was lacking (control or holiness of) five limbs - two eyes, two ears and the male organ. With the bris, Avraham increased these five limbs and had to correspond with an extra "ה" in his name.
What does having a bris milah have to do with the ears and eyes ?
A bris is not just circumcision - elective surgery performed for comfort or health. A bris is a sign - a declaration that we are allied to, and servants of, Hashem.
As servants we see things differently – not just in terms of how they will affect us – but rather, how will they affect all of our interests – which are really our master's interests. We even hear things differently. What might have been a benign comment becomes a malicious slight if the honor of my Master is involved.
The challenge for us is obvious – we have one aspect of the bris milah. But have we really fixed our other limbs ? Do we see things in terms of the chillul or kiddush Hashem that they will cause ? And our ears ? When we hear of an idea or goal that is antithetical to Torah does it sound wrong ? Or perhaps, do we have to make a conscious decision that it is wrong ?
IY"H we will all affirm our covenant with Hashem to the point that what we see and what we hear will reflect not only our choice to serve G-d but also our status as current servants of Hashem.
Hatzlacha !!.
Rashi, quoting the gemara in nedarim [32b], points out that before the bris Avraham was lacking (control or holiness of) five limbs - two eyes, two ears and the male organ. With the bris, Avraham increased these five limbs and had to correspond with an extra "ה" in his name.
What does having a bris milah have to do with the ears and eyes ?
A bris is not just circumcision - elective surgery performed for comfort or health. A bris is a sign - a declaration that we are allied to, and servants of, Hashem.
As servants we see things differently – not just in terms of how they will affect us – but rather, how will they affect all of our interests – which are really our master's interests. We even hear things differently. What might have been a benign comment becomes a malicious slight if the honor of my Master is involved.
The challenge for us is obvious – we have one aspect of the bris milah. But have we really fixed our other limbs ? Do we see things in terms of the chillul or kiddush Hashem that they will cause ? And our ears ? When we hear of an idea or goal that is antithetical to Torah does it sound wrong ? Or perhaps, do we have to make a conscious decision that it is wrong ?
IY"H we will all affirm our covenant with Hashem to the point that what we see and what we hear will reflect not only our choice to serve G-d but also our status as current servants of Hashem.
Hatzlacha !!.
Friday, October 24, 2008
The Folly Of Man
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 !!
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 !!
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 !!
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