The Mishneh in Pirkey Avos states that a love that is dependent upon some tangible matter,such as beauty, upon the loss of the motive , the love disappears. If the love is based upon intangibles such as that of commonality of a noble purpose,then the love lasts forever.
The examples cited are the difference between the attraction Amnon had forTamar and their love King David had for Yonason . The difficulty of this comparison is that they are totally different. The attraction a man has for a woman is a function of attraction for the purpose of having children. The love David felt for Yonason was due to the commonality of their desire for kevod shomayim -the Glory of G-d ! They are intrinsically different and cannot be compared. so why the comparison?
If the Mishneh merely wishes to bring home the point that marriage shouldn't be based upon physical beauty it should have said so. Rather, the Mishneh wishes to reveal how a marriage can last. If you keep to the physical basis for your marriage,then the love will never last. In fact,the love can be over in an instant as happened to Amnon. Therefore it is incumbent upon us to examine how David's love for Yonason developed.
David and Yonason respected each other,due to their love and determination for the benefit of their people. That both were willing to sacrifice their lives so that Israel may live. In other words they shared the same fervent love of G-d and G-D's Chosen People.By learning from them we can find the secret to a lasting marriage. When husband and wife believe and sacrifice for the same ideal, then the union becomes one of soul not just body.
It is the fusion of ideals, of purpose, than keeps people together. These last far longer than the original electricity.
This applies to our communal attitudes as well. If we believe in the mission of the Jewish people we will serve the needs of the community. If we are only seeking social contact, we will soon become bored and look for other interests. Those in public positions would do well in taking this Mishneh to heart. A love that is based upon a value , not a physical thing , will last. Public servants who promote the society must learn the secret of the eternal friends of the Bible.
Monday, April 30, 2007
what is love?
The Mishneh in Pirkey Avos states that a love that is dependent upon some tangible matter,such as beauty, upon the loss of the motive , the love disappears. If the love is based upon intangibles such as that of commonality of a noble purpose,then the love lasts forever.
The examples cited are the difference between the attraction Amnon had forTamar and their love King David had for Yonason . The difficulty of this comparison is that they are totally different. The attraction a man has for a woman is a function of attraction for the purpose of having children. The love David felt for Yonason was due to the commonality of their desire for kevod shomayim -the Glory of G-d ! They are intrinsically different and cannot be compared. so why the comparison?
If the Mishneh merely wishes to bring home the point that marriage shouldn't be based upon physical beauty it should have said so. Rather, the Mishneh wishes to reveal how a marriage can last. If you keep to the physical basis for your marriage,then the love will never last. In fact,the love can be over in an instant as happened to Amnon. Therefore it is incumbent upon us to examine how David's love for Yonason developed.
David and Yonason respected each other,due to their love and determination for the benefit of their people. That both were willing to sacrifice their lives so that Israel may live. In other words they shared the same fervent love of G-d and G-D's Chosen People.By learning from them we can find the secret to a lasting marriage. When husband and wife believe and sacrifice for the same ideal, then the union becomes one of soul not just body.
It is the fusion of ideals, of purpose, than keeps people together. These last far longer than the original electricity.
This applies to our communal attitudes as well. If we believe in the mission of the Jewish people we will serve the needs of the community. If we are only seeking social contact, we will soon become bored and look for other interests. Those in public positions would do well in taking this Mishneh to heart. A love that is based upon a value , not a physical thing , will last. Public servants who promote the society must learn the secret of the eternal friends of the Bible.
The examples cited are the difference between the attraction Amnon had forTamar and their love King David had for Yonason . The difficulty of this comparison is that they are totally different. The attraction a man has for a woman is a function of attraction for the purpose of having children. The love David felt for Yonason was due to the commonality of their desire for kevod shomayim -the Glory of G-d ! They are intrinsically different and cannot be compared. so why the comparison?
If the Mishneh merely wishes to bring home the point that marriage shouldn't be based upon physical beauty it should have said so. Rather, the Mishneh wishes to reveal how a marriage can last. If you keep to the physical basis for your marriage,then the love will never last. In fact,the love can be over in an instant as happened to Amnon. Therefore it is incumbent upon us to examine how David's love for Yonason developed.
David and Yonason respected each other,due to their love and determination for the benefit of their people. That both were willing to sacrifice their lives so that Israel may live. In other words they shared the same fervent love of G-d and G-D's Chosen People.By learning from them we can find the secret to a lasting marriage. When husband and wife believe and sacrifice for the same ideal, then the union becomes one of soul not just body.
It is the fusion of ideals, of purpose, than keeps people together. These last far longer than the original electricity.
This applies to our communal attitudes as well. If we believe in the mission of the Jewish people we will serve the needs of the community. If we are only seeking social contact, we will soon become bored and look for other interests. Those in public positions would do well in taking this Mishneh to heart. A love that is based upon a value , not a physical thing , will last. Public servants who promote the society must learn the secret of the eternal friends of the Bible.
Sunday, April 29, 2007
to love a fellow Jew
While in Miami for a conference, i heard one of the local Rabbis ask the famous question on the Mitzva of love your friend like yourself. He asked, tomorrow we shop for Shabbos. Most of us will be concerned about shopping for our families not another person. So where is the Ahavas Yisrae-l? To put it bluntly;it's not healthy to love another like yourself. It leads to confusion and destructive decisions.
Altruism while a sign of goodness needs its' boundaries. If so, asked the Rav then what is the Mitzva? His suggestion was that those things one can do for oneself,are not included in the Mitzva. Only those items where i cannot take care of it myself is there an obligation upon another to help.
That means, just as i would want someone to help me in my time of need , so too should i be proactive and care for the sick , assist the poor, comfort the mourner etc...
However, this interpretation while taken from a Halacha in the Rambam in the laws of mourning,
is not consistent with the context of the Mitzva. For I don't need to love the other person in order to perform these Mitzvot ! Furthermore ,the translation of love your fellow when he can't help himself is totally missing from the verse.
The Rambam in the 6th Chapter of the laws of Ethical Principles, called Deyot, states that there is a Mitzva to love a fellow like yourself. However, Rambam quantifies it too loving the similar too but not equal to yourself. That is that just as you want your reputation and property protected,so too must you speak in goo dregard of your friend and be careful with his property as if it were your own!
Chassidic Doctrine has the Mitzvah to be taken literally. How is this possible? When you come to appreciate your essence which is your neshama, then you can realize that as far as G-d is concerned all of Israe-l are the same essential soul in many different bodies. It is only the flesh not the spirit that separates us . Thus we can love each other like ourselves because we are all really one entity. However, there are priorities with regard to whom we care for. Our families come first, then our relatives and citizens of our community.
This is only with regard to prioritizing basic needs. However, if someone needs food to live on or heat during the cold,these take preference to our families' luxuries or pleasures.For if we are one, then we must care for one another as one!
Altruism while a sign of goodness needs its' boundaries. If so, asked the Rav then what is the Mitzva? His suggestion was that those things one can do for oneself,are not included in the Mitzva. Only those items where i cannot take care of it myself is there an obligation upon another to help.
That means, just as i would want someone to help me in my time of need , so too should i be proactive and care for the sick , assist the poor, comfort the mourner etc...
However, this interpretation while taken from a Halacha in the Rambam in the laws of mourning,
is not consistent with the context of the Mitzva. For I don't need to love the other person in order to perform these Mitzvot ! Furthermore ,the translation of love your fellow when he can't help himself is totally missing from the verse.
The Rambam in the 6th Chapter of the laws of Ethical Principles, called Deyot, states that there is a Mitzva to love a fellow like yourself. However, Rambam quantifies it too loving the similar too but not equal to yourself. That is that just as you want your reputation and property protected,so too must you speak in goo dregard of your friend and be careful with his property as if it were your own!
Chassidic Doctrine has the Mitzvah to be taken literally. How is this possible? When you come to appreciate your essence which is your neshama, then you can realize that as far as G-d is concerned all of Israe-l are the same essential soul in many different bodies. It is only the flesh not the spirit that separates us . Thus we can love each other like ourselves because we are all really one entity. However, there are priorities with regard to whom we care for. Our families come first, then our relatives and citizens of our community.
This is only with regard to prioritizing basic needs. However, if someone needs food to live on or heat during the cold,these take preference to our families' luxuries or pleasures.For if we are one, then we must care for one another as one!
Tuesday, April 24, 2007
azazerl-real or imagery?
The famous scapegoat was the goat sent to a place called Azazel on Yom Kippur. Now, how is this to be understood ? After all , the imagery smacks of demon belief as the goat is the symbol of the demonic forces? Do we offer a sacrifice to the demons to appease them as is the implication ?
The Chinuch author explains that the message is one that the sinner loses everything and doesn't even have his blood offered on the altar. Rather everything is lost and discarded. The problem with this approach is that only the Kohain that cast the scapegoat down the cliff actually witnessed its'
gory end. So if this were a lesson of sorts it was lost on one solitary Kohain!
Some Chassidic sources I read once indicate that the scapegoat was a form of concession to the reality of evil . On the day of Yom Kippur, there should be no prosecution of our people . By casting the goat , this was to appease the evil forces!? But how? and why?
I believe that the service in the Temple paralleled the real world. In this world there is the necessary, the useful and the wasteful . Wasteful could be useless or pleasurable. In either case
there is no secondary purpose for that thing other than itself.
In the Temple service there was the basic,daily service. Then there came the memorial or Holiday service which enhanced our enthusiasm for G-d,country and Israel. these were useful. On yom Kippur we offered the scapegoat as a throwaway. No one would miss it,as it wasn't seen by the masses .This represented a service to G-d of love alone for no benefit just love!
At the same time the scapegoat brought forgiveness for the most callous of sins,those that were done willfully even if they weren't done under duress. That is , love of G-d for its' own sake-just love,brought forgiveness for doing a sin that had no benefit or temptation. Rather it was a sin done just to sin. In other words just to anger G-d.
This was a sacrifice with no benefit. No fats were offered nor was there blood to be sprinkled. There was no meat for the fire or the Kohain-not even a skin. This represents the ultimate service to G-d . That is doing without seeking reward,not even recognition. This type of service is what brings forgiveness and G-d's blessings for all of us.
This is hinted in the word Azazel. The numeric value of Azazel is 114.The fact that we offer a He-goat to it reaffirms its'position, hence another 114. Together it equals 228,the same number as baruch which is the source of Blessings!
The Chinuch author explains that the message is one that the sinner loses everything and doesn't even have his blood offered on the altar. Rather everything is lost and discarded. The problem with this approach is that only the Kohain that cast the scapegoat down the cliff actually witnessed its'
gory end. So if this were a lesson of sorts it was lost on one solitary Kohain!
Some Chassidic sources I read once indicate that the scapegoat was a form of concession to the reality of evil . On the day of Yom Kippur, there should be no prosecution of our people . By casting the goat , this was to appease the evil forces!? But how? and why?
I believe that the service in the Temple paralleled the real world. In this world there is the necessary, the useful and the wasteful . Wasteful could be useless or pleasurable. In either case
there is no secondary purpose for that thing other than itself.
In the Temple service there was the basic,daily service. Then there came the memorial or Holiday service which enhanced our enthusiasm for G-d,country and Israel. these were useful. On yom Kippur we offered the scapegoat as a throwaway. No one would miss it,as it wasn't seen by the masses .This represented a service to G-d of love alone for no benefit just love!
At the same time the scapegoat brought forgiveness for the most callous of sins,those that were done willfully even if they weren't done under duress. That is , love of G-d for its' own sake-just love,brought forgiveness for doing a sin that had no benefit or temptation. Rather it was a sin done just to sin. In other words just to anger G-d.
This was a sacrifice with no benefit. No fats were offered nor was there blood to be sprinkled. There was no meat for the fire or the Kohain-not even a skin. This represents the ultimate service to G-d . That is doing without seeking reward,not even recognition. This type of service is what brings forgiveness and G-d's blessings for all of us.
This is hinted in the word Azazel. The numeric value of Azazel is 114.The fact that we offer a He-goat to it reaffirms its'position, hence another 114. Together it equals 228,the same number as baruch which is the source of Blessings!
connection please?
The Torah Portion introduces the Yom Kippur service in the Temple with the memory of the two sons of Aharon who died when they enterred on their own. The apparent connection seems to be that a person , even a Kohain-Priest, cannot enter before G-d except on certain occasions. Even then , the only one enterring the Holy of Holies had to be the High Priest and then, only on Yom Kippur.
This too defies our notions. We are a people who pride ourselves in our ability to be able to approach G-d with our prayers three times a day. We always stress that G-d hears the prayers of all. If so, why do we need a Kohain Gadol-High Priest ? Why is it necessary to have a Yom Kippur?
What does all of this have to do with the death of Aharon's sons?!
One of the great things about democracy is that the person of the most humble beginnings can
become the highest official in the land. there is no aristocracy. This opportunity ,as great as it is ,
breaks down certain barriers of ettiquete. If i can become your president , then who are you and why should i respect you even if you are more learned , wiser and kinder than I?
The resultant feeling of equality makes an average person feel that I can do anything you can do.
The result of this attitude is not only a lack of respect but a lack of vision in assessing one's abilities and failings. Just because a person may have some money doesn't mean he can run a research project in a laboratory. Nor can he manage a baseball team. If that be the case, then for sure he can't do the job of a true public servant- the Kohain.
This already happened, that a wealthy person believed he was qualified to do the service. His name was Korach and his eefrts brought disaster. Over thousand years later , a who;e class of Kohanim arose that made the same error and bought the office of the High Priest! These were
the High Priests after Simon the Just. These resulted in the dowturn of the Priestly function
and led directly to the destruction of the Second Temple!
IWe must understand that there are times of duress during which our sincere prayers break through
the very heavens. At other times, an ordinary person needs a Kohain to pray with him and for him .
This was the error of Aharon's two sons . They thought that when one is inspired one needs no protocol to approach G-d. Nor is there a need to have a special person ordained as a mediator between the people and G-d. While theoretically possible at special times, such an attitude would eventually prove disasterous as it did in the Second Temple's time and in other eras.
While the sons of Aharon were of noble character,it is still necessary to underscore their error.
The process of approching the divine has its' rules. They are necessary limits in order to insure that the varied individuals amongst our nation realize their true strengths and appropriate roles.
This too defies our notions. We are a people who pride ourselves in our ability to be able to approach G-d with our prayers three times a day. We always stress that G-d hears the prayers of all. If so, why do we need a Kohain Gadol-High Priest ? Why is it necessary to have a Yom Kippur?
What does all of this have to do with the death of Aharon's sons?!
One of the great things about democracy is that the person of the most humble beginnings can
become the highest official in the land. there is no aristocracy. This opportunity ,as great as it is ,
breaks down certain barriers of ettiquete. If i can become your president , then who are you and why should i respect you even if you are more learned , wiser and kinder than I?
The resultant feeling of equality makes an average person feel that I can do anything you can do.
The result of this attitude is not only a lack of respect but a lack of vision in assessing one's abilities and failings. Just because a person may have some money doesn't mean he can run a research project in a laboratory. Nor can he manage a baseball team. If that be the case, then for sure he can't do the job of a true public servant- the Kohain.
This already happened, that a wealthy person believed he was qualified to do the service. His name was Korach and his eefrts brought disaster. Over thousand years later , a who;e class of Kohanim arose that made the same error and bought the office of the High Priest! These were
the High Priests after Simon the Just. These resulted in the dowturn of the Priestly function
and led directly to the destruction of the Second Temple!
IWe must understand that there are times of duress during which our sincere prayers break through
the very heavens. At other times, an ordinary person needs a Kohain to pray with him and for him .
This was the error of Aharon's two sons . They thought that when one is inspired one needs no protocol to approach G-d. Nor is there a need to have a special person ordained as a mediator between the people and G-d. While theoretically possible at special times, such an attitude would eventually prove disasterous as it did in the Second Temple's time and in other eras.
While the sons of Aharon were of noble character,it is still necessary to underscore their error.
The process of approching the divine has its' rules. They are necessary limits in order to insure that the varied individuals amongst our nation realize their true strengths and appropriate roles.
connection please?
The Torah Portion introduces the Yom Kippur service in the Temple with the memory of the two sons of Aharon who died when they enterred on their own. The apparent connection seems to be that a person , even a Kohain-Priest, cannot enter before G-d except on certain occasions. Even then , the only one enterring the Holy of Holies had to be the High Priest and then, only on Yom Kippur.
This too defies our notions. We are a people who pride ourselves in our ability to be able to approach G-d with our prayers three times a day. We always stress that G-d hears the prayers of all. If so, why do we need a Kohain Gadol-High Priest ? Why is it necessary to have a Yom Kippur?
What does all of this have to do with the death of Aharon's sons?!
One of the great things about democracy is that the person of the most humble beginnings can
become the highest official in the land. there is no aristocracy. This opportunity ,as great as it is ,
breaks down certain barriers of ettiquete. If i can become your president , then who are you and why should i respect you even if you are more learned , wiser and kinder than I?
The resultant feeling of equality makes an average person feel that I can do anything you can do.
The result of this attitude is not only a lack of respect but a lack of vision in assessing one's abilities and failings. Just because a person may have some money doesn't mean he can run a research project in a laboratory. Nor can he manage a baseball team. If that be the case, then for sure he can't do the job of a true public servant- the Kohain.
This already happened, that a wealthy person believed he was qualified to do the service. His name was Korach and his eefrts brought disaster. Over thousand years later , a who;e class of Kohanim arose that made the same error and bought the office of the High Priest! These were
the High Priests after Simon the Just. These resulted in the dowturn of the Priestly function
and led directly to the destruction of the Second Temple!
IWe must understand that there are times of duress during which our sincere prayers break through
the very heavens. At other times, an ordinary person needs a Kohain to pray with him and for him .
This was the error of Aharon's two sons . They thought that when one is inspired one needs no protocol to approach G-d. Nor is there a need to have a special person ordained as a mediator between the people and G-d. While theoretically possible at special times, such an attitude would eventually prove disasterous as it did in the Second Temple's time and in other eras.
While the sons of Aharon were of noble character,it is still necessary to underscore their error.
The process of approching the divine has its' rules. They are necessary limits in order to insure that the varied individuals amongst our nation realize their true strengths and appropriate roles.
This too defies our notions. We are a people who pride ourselves in our ability to be able to approach G-d with our prayers three times a day. We always stress that G-d hears the prayers of all. If so, why do we need a Kohain Gadol-High Priest ? Why is it necessary to have a Yom Kippur?
What does all of this have to do with the death of Aharon's sons?!
One of the great things about democracy is that the person of the most humble beginnings can
become the highest official in the land. there is no aristocracy. This opportunity ,as great as it is ,
breaks down certain barriers of ettiquete. If i can become your president , then who are you and why should i respect you even if you are more learned , wiser and kinder than I?
The resultant feeling of equality makes an average person feel that I can do anything you can do.
The result of this attitude is not only a lack of respect but a lack of vision in assessing one's abilities and failings. Just because a person may have some money doesn't mean he can run a research project in a laboratory. Nor can he manage a baseball team. If that be the case, then for sure he can't do the job of a true public servant- the Kohain.
This already happened, that a wealthy person believed he was qualified to do the service. His name was Korach and his eefrts brought disaster. Over thousand years later , a who;e class of Kohanim arose that made the same error and bought the office of the High Priest! These were
the High Priests after Simon the Just. These resulted in the dowturn of the Priestly function
and led directly to the destruction of the Second Temple!
IWe must understand that there are times of duress during which our sincere prayers break through
the very heavens. At other times, an ordinary person needs a Kohain to pray with him and for him .
This was the error of Aharon's two sons . They thought that when one is inspired one needs no protocol to approach G-d. Nor is there a need to have a special person ordained as a mediator between the people and G-d. While theoretically possible at special times, such an attitude would eventually prove disasterous as it did in the Second Temple's time and in other eras.
While the sons of Aharon were of noble character,it is still necessary to underscore their error.
The process of approching the divine has its' rules. They are necessary limits in order to insure that the varied individuals amongst our nation realize their true strengths and appropriate roles.
connection please?
The Torah Portion introduces the Yom Kippur service in the Temple with the memory of the two sons of Aharon who died when they enterred on their own. The apparent connection seems to be that a person , even a Kohain-Priest, cannot enter before G-d except on certain occasions. Even then , the only one enterring the Holy of Holies had to be the High Priest and then, only on Yom Kippur.
This too defies our notions. We are a people who pride ourselves in our ability to be able to approach G-d with our prayers three times a day. We always stress that G-d hears the prayers of all. If so, why do we need a Kohain Gadol-High Priest ? Why is it necessary to have a Yom Kippur?
What does all of this have to do with the death of Aharon's sons?!
One of the great things about democracy is that the person of the most humble beginnings can
become the highest official in the land. there is no aristocracy. This opportunity ,as great as it is ,
breaks down certain barriers of ettiquete. If i can become your president , then who are you and why should i respect you even if you are more learned , wiser and kinder than I?
The resultant feeling of equality makes an average person feel that I can do anything you can do.
The result of this attitude is not only a lack of respect but a lack of vision in assessing one's abilities and failings. Just because a person may have some money doesn't mean he can run a research project in a laboratory. Nor can he manage a baseball team. If that be the case, then for sure he can't do the job of a true public servant- the Kohain.
This already happened, that a wealthy person believed he was qualified to do the service. His name was Korach and his eefrts brought disaster. Over thousand years later , a who;e class of Kohanim arose that made the same error and bought the office of the High Priest! These were
the High Priests after Simon the Just. These resulted in the dowturn of the Priestly function
and led directly to the destruction of the Second Temple!
IWe must understand that there are times of duress during which our sincere prayers break through
the very heavens. At other times, an ordinary person needs a Kohain to pray with him and for him .
This was the error of Aharon's two sons . They thought that when one is inspired one needs no protocol to approach G-d. Nor is there a need to have a special person ordained as a mediator between the people and G-d. While theoretically possible at special times, such an attitude would eventually prove disasterous as it did in the Second Temple's time and in other eras.
While the sons of Aharon were of noble character,it is still necessary to underscore their error.
The process of approching the divine has its' rules. They are necessary limits in order to insure that the varied individuals amongst our nation realize their true strengths and appropriate roles.
This too defies our notions. We are a people who pride ourselves in our ability to be able to approach G-d with our prayers three times a day. We always stress that G-d hears the prayers of all. If so, why do we need a Kohain Gadol-High Priest ? Why is it necessary to have a Yom Kippur?
What does all of this have to do with the death of Aharon's sons?!
One of the great things about democracy is that the person of the most humble beginnings can
become the highest official in the land. there is no aristocracy. This opportunity ,as great as it is ,
breaks down certain barriers of ettiquete. If i can become your president , then who are you and why should i respect you even if you are more learned , wiser and kinder than I?
The resultant feeling of equality makes an average person feel that I can do anything you can do.
The result of this attitude is not only a lack of respect but a lack of vision in assessing one's abilities and failings. Just because a person may have some money doesn't mean he can run a research project in a laboratory. Nor can he manage a baseball team. If that be the case, then for sure he can't do the job of a true public servant- the Kohain.
This already happened, that a wealthy person believed he was qualified to do the service. His name was Korach and his eefrts brought disaster. Over thousand years later , a who;e class of Kohanim arose that made the same error and bought the office of the High Priest! These were
the High Priests after Simon the Just. These resulted in the dowturn of the Priestly function
and led directly to the destruction of the Second Temple!
IWe must understand that there are times of duress during which our sincere prayers break through
the very heavens. At other times, an ordinary person needs a Kohain to pray with him and for him .
This was the error of Aharon's two sons . They thought that when one is inspired one needs no protocol to approach G-d. Nor is there a need to have a special person ordained as a mediator between the people and G-d. While theoretically possible at special times, such an attitude would eventually prove disasterous as it did in the Second Temple's time and in other eras.
While the sons of Aharon were of noble character,it is still necessary to underscore their error.
The process of approching the divine has its' rules. They are necessary limits in order to insure that the varied individuals amongst our nation realize their true strengths and appropriate roles.
Monday, April 23, 2007
how they could have lived
One of the reasons given for the death of the sons of Aharon was that they offered instruction in front of Moshe, their teacher. Again, this sounds scary. Almost all of us has had run-ins with our teachers. Does this mean that some angel will blow our brains out if we argue too much or too voiciferously? I mean, what is the limit , if any, for reasonable dissidence or personality clash?
I think this line of reasoning is misunderstood.
The real meaning behind it is, that a true Rav can direct the student properly .When the student defies the teacher he no longer can be taught the right way to do things. Beyond this, the Rav's
Holiness protects the Talmid's soul from deviating. Even after death , the Rav can remove the punishment from the student as Rabbi Yochanan says in tractate Chagigah 15b.
By defying their teacher , the sons of Aharon lost their protection from punishment, as well as the
defense that even if they erred now ,they will do better as per the inspiration of Moshe. Without Moshe's protective aura , they were left to the consequencs of their own actions.
Nadav and Avihu erred on several counts.
1) The Rav's opinion must be sought, if available-even when we don't agree intellectually
2) The Rav is not just a teacher ,he is the channel for the power of the Torah in this generation.
As such , listening to the Rav prevents errors .
3)The Rav embodies the Divine Attribute of Mercy and as such, his influence continues in the other world as well.
Rabbi Yochanan declared that he would take his students out of purgatory upon his death. Even a sinner as great as Elisha Ben Avuyeh was pardoned upon the passing of Rabbi Yochanan.
The Mishneh in The Ethics of the Fathers exhorts us to "make a Rav for yourself"! This is why
we Chassidim are so careful in our dealings with our Rav.
I think this line of reasoning is misunderstood.
The real meaning behind it is, that a true Rav can direct the student properly .When the student defies the teacher he no longer can be taught the right way to do things. Beyond this, the Rav's
Holiness protects the Talmid's soul from deviating. Even after death , the Rav can remove the punishment from the student as Rabbi Yochanan says in tractate Chagigah 15b.
By defying their teacher , the sons of Aharon lost their protection from punishment, as well as the
defense that even if they erred now ,they will do better as per the inspiration of Moshe. Without Moshe's protective aura , they were left to the consequencs of their own actions.
Nadav and Avihu erred on several counts.
1) The Rav's opinion must be sought, if available-even when we don't agree intellectually
2) The Rav is not just a teacher ,he is the channel for the power of the Torah in this generation.
As such , listening to the Rav prevents errors .
3)The Rav embodies the Divine Attribute of Mercy and as such, his influence continues in the other world as well.
Rabbi Yochanan declared that he would take his students out of purgatory upon his death. Even a sinner as great as Elisha Ben Avuyeh was pardoned upon the passing of Rabbi Yochanan.
The Mishneh in The Ethics of the Fathers exhorts us to "make a Rav for yourself"! This is why
we Chassidim are so careful in our dealings with our Rav.
why did they die?
Many people wonder during the readings of the Torah-is G-d that judgemental?After all , the sons of Aharon apparently had only the best of intentions. Are we to conclude that for every inequity ,we would be punished so severely ?
The classical commentaries say that they enterred the Holy of Holies in a drunken stupor. Others say that they carried out a Torah instruction without asking Moshe his opinion.Others say that they
refused to marry ion order to maintain their level of spirituality.
While these accusations have various degrees of impropriety , none seem to be so severe that they couldn't be repremanded, as Moshe did to Aharon for participating even cosmetically in the golden calf fiasco?!
Must we assume that every time we mess around with G-d's laws that we will have our lives taken?
The average person finds this troubling.In the writings of Rabbi Chaim Vital , we find that the 2 sons of Aharon shared a common soul -that of our original father , Adam. What was Adam's
downfall? He ahd all the opportunities to eat from all the wonderous trees that G-d had placed in the Garden. Which fruit did he eat from first? The tree he was forbidden to eat from!
In other words, it wasn't just that he didn't listen. Rather the first thing he enjoys in G-d's Garden is the very fruit that G-d told him "you shouldn't have as it would be harnful for you"!
The very first activity that the brothers Nadav and Avihu do on their own in the temple, is one that is forbidden on many accounts!
As they were to have corrected Adam's nature and brought life to the world ,they proved instead that Adam had learned nothing over the last 2449 years !
Most of us are told by our elders that there are things you shouldn't do,especially since that adult tried it and knows how inapropriate that habit or behavior is. What do the young people do? They need to learn from their own mistakes. However, it takes real chutzpeh to start with the very thing you were warned not to do. If this is the case, then this is a person who not only cannot take instruction . Rather , thjis person is fascinated with the forbidden and always finds a way to experiment with this first.
This indicates a rebelliousness that is far more than imperfect. It indicates an infatuation with
rebelliousness itself, not just the temptation.
It is one thing not to obey because i was desirous of a forbidden pleasure. It is quite another if i enjoy disobedience. This is the issue. arepremand can't help this problem...
The classical commentaries say that they enterred the Holy of Holies in a drunken stupor. Others say that they carried out a Torah instruction without asking Moshe his opinion.Others say that they
refused to marry ion order to maintain their level of spirituality.
While these accusations have various degrees of impropriety , none seem to be so severe that they couldn't be repremanded, as Moshe did to Aharon for participating even cosmetically in the golden calf fiasco?!
Must we assume that every time we mess around with G-d's laws that we will have our lives taken?
The average person finds this troubling.In the writings of Rabbi Chaim Vital , we find that the 2 sons of Aharon shared a common soul -that of our original father , Adam. What was Adam's
downfall? He ahd all the opportunities to eat from all the wonderous trees that G-d had placed in the Garden. Which fruit did he eat from first? The tree he was forbidden to eat from!
In other words, it wasn't just that he didn't listen. Rather the first thing he enjoys in G-d's Garden is the very fruit that G-d told him "you shouldn't have as it would be harnful for you"!
The very first activity that the brothers Nadav and Avihu do on their own in the temple, is one that is forbidden on many accounts!
As they were to have corrected Adam's nature and brought life to the world ,they proved instead that Adam had learned nothing over the last 2449 years !
Most of us are told by our elders that there are things you shouldn't do,especially since that adult tried it and knows how inapropriate that habit or behavior is. What do the young people do? They need to learn from their own mistakes. However, it takes real chutzpeh to start with the very thing you were warned not to do. If this is the case, then this is a person who not only cannot take instruction . Rather , thjis person is fascinated with the forbidden and always finds a way to experiment with this first.
This indicates a rebelliousness that is far more than imperfect. It indicates an infatuation with
rebelliousness itself, not just the temptation.
It is one thing not to obey because i was desirous of a forbidden pleasure. It is quite another if i enjoy disobedience. This is the issue. arepremand can't help this problem...
Friday, April 20, 2007
Moshiach is also a metzora!
One of the fascinating oddities of the mystery of the Metzora is that the Moshiach is said to be stricken with leprosy! Now this seems odd that the redeemer of all the sinners of the world would
be afflicted with the punishment of gossiper who cause strife. After all, Moshiach is supposed to bring peace to all men . Even if he suffers for our sins why should the suffering be that of a divisive
sinner?
As mentioned before, the reason why the effect of gossip i.e. loshon hora , is not with our generations is because of the insensitivity in general to the pain of others , as well as spiritual numbness. Only those who should and ordinarilly are capable of feeling another's pain woukd be afflicted by loshon hora.
On a deeper level it is the sensitivity towards others that triggers the Tzoraas. Because the person ordinarily felt others' pain but was insensitive at other occasions was what brought on the allergic reaction to the loshon hora. This was twofold 1) to realize the pain loshon hora inflicts upon others
and 2) to feel badly for the imperfections in the other person or his circumstances and pray for
their correction.
In other words the Tzoraas was much more than a punishment. It was an extreme form of sensitivity training. Furthermore the more the Tzarua would feel the needs of others the more pain from the Tzoraas he would have . The effect of Tzoraas is not a punishment but the sensitization of one's
feelings towards another. the more he felt the greater became the size of the Tzoraas.
When a person grieves excessively people can't stand being with him. That is why the Tzorua was sent out of the camp as people wouldn't be able to bear the pain he felt for others. This is also why the Tzorua was considered Tahor if the rash spread all over his body. This could only mean that the pain of others had permeated every fiber of his being. He could then be declared Tahor as he epitomized the sensitive and charitable soul.
This is precisely the role of Moshiach! He will feel so much of our pain that this will cause him top break out in a rash. Only when we see this kind of love and care for others will we know that the Moshiach has truly come!
be afflicted with the punishment of gossiper who cause strife. After all, Moshiach is supposed to bring peace to all men . Even if he suffers for our sins why should the suffering be that of a divisive
sinner?
As mentioned before, the reason why the effect of gossip i.e. loshon hora , is not with our generations is because of the insensitivity in general to the pain of others , as well as spiritual numbness. Only those who should and ordinarilly are capable of feeling another's pain woukd be afflicted by loshon hora.
On a deeper level it is the sensitivity towards others that triggers the Tzoraas. Because the person ordinarily felt others' pain but was insensitive at other occasions was what brought on the allergic reaction to the loshon hora. This was twofold 1) to realize the pain loshon hora inflicts upon others
and 2) to feel badly for the imperfections in the other person or his circumstances and pray for
their correction.
In other words the Tzoraas was much more than a punishment. It was an extreme form of sensitivity training. Furthermore the more the Tzarua would feel the needs of others the more pain from the Tzoraas he would have . The effect of Tzoraas is not a punishment but the sensitization of one's
feelings towards another. the more he felt the greater became the size of the Tzoraas.
When a person grieves excessively people can't stand being with him. That is why the Tzorua was sent out of the camp as people wouldn't be able to bear the pain he felt for others. This is also why the Tzorua was considered Tahor if the rash spread all over his body. This could only mean that the pain of others had permeated every fiber of his being. He could then be declared Tahor as he epitomized the sensitive and charitable soul.
This is precisely the role of Moshiach! He will feel so much of our pain that this will cause him top break out in a rash. Only when we see this kind of love and care for others will we know that the Moshiach has truly come!
metzora continued
if the sin of slander is so pernicious, then why at this time is there no tzoraas?
the answer lies at the core of our conditioning. when there is a chemical imbalance in the cortex of the brain the effect may be catastrophic. in the heel such an imbalance might not even be noticed!
the sensitivity of the organ makes the imbalance perceived. today we are as insensitive to truth and Torah as the heel is impervious to most stimuli. this is because if the heel were sensitive we couldn't walk on them.
so too, our soles which are called the feet of the Messianic era. we must walk forward despite all the faults. for this reason we no longer are affected physically by the poisons of ill will and slander. the poisons ingested in our systems are no less noxious, just invisible . only when we view the effect of harmful words does it make a dent in our mannerisms. we often miss the lesson through excessive rebuke or insensitivity .
the tragedies at virginia tech are horrid and chilling. how one person can coldbloodedly take the lives of so many defies any justification. nonetheless , certain attitudes pushed his evil to the brink of vengeance. the corrosive nature of criticism ate at this lunatic's core. perhaps a good word from someone at the right time might have delayed and mitigated the disaster. i am not
blaming victims or justifying a vicious animal.
however, if collectively we would be careful with our words and give people in general the respect that they crave,then the latent evil in men like cho could be dissipated.
by what authority do i say this ? by the clear staement in the torah reprimanding the slanderer
more openly than the scoundrel. the upper elements of society must never forget other humans. nor are they more than human.
the answer lies at the core of our conditioning. when there is a chemical imbalance in the cortex of the brain the effect may be catastrophic. in the heel such an imbalance might not even be noticed!
the sensitivity of the organ makes the imbalance perceived. today we are as insensitive to truth and Torah as the heel is impervious to most stimuli. this is because if the heel were sensitive we couldn't walk on them.
so too, our soles which are called the feet of the Messianic era. we must walk forward despite all the faults. for this reason we no longer are affected physically by the poisons of ill will and slander. the poisons ingested in our systems are no less noxious, just invisible . only when we view the effect of harmful words does it make a dent in our mannerisms. we often miss the lesson through excessive rebuke or insensitivity .
the tragedies at virginia tech are horrid and chilling. how one person can coldbloodedly take the lives of so many defies any justification. nonetheless , certain attitudes pushed his evil to the brink of vengeance. the corrosive nature of criticism ate at this lunatic's core. perhaps a good word from someone at the right time might have delayed and mitigated the disaster. i am not
blaming victims or justifying a vicious animal.
however, if collectively we would be careful with our words and give people in general the respect that they crave,then the latent evil in men like cho could be dissipated.
by what authority do i say this ? by the clear staement in the torah reprimanding the slanderer
more openly than the scoundrel. the upper elements of society must never forget other humans. nor are they more than human.
Thursday, April 19, 2007
tazria-metzora-tzoraas
these are 2 of the most enigmatic sections of the Torah as they seem to be dealing with leprosy in the old-fashioned leper colony solution. that is isolation and blaming of the victim due to fear and ignorance...
the Rambam was the first to address the concept of torah categories of tzoraas by declaring emphatically that the tzoraas mentioned here is not the psoriasis of common knoweledge.
rather this was a miraculous plague visited upon a person who caused dissention by his words . the sin known as loshon hora - evil tongue has many strata to it. the worst are the secret remarks that injure one's reputation without the victim being able to defend himself. in those cases G-d helps identify the problem to the sinner as one's words are easily forgotten. the person saying them could say that i really didn't mean any harm and go on as if nothing occured.
therefore the punishment came in visible and unusual ways to remind the person to look into oneself and make ammends.
first the plague enterred one's house . if he didn't change it would appear on his clothing.
if that didn't get his attention , then it grew on his body.
although Rambam's premise is the same as the classical commentaries, his approach is different as the order of the plagues is actuo is different from the order that appears in the Torah.
in the sidra the order begins with Tzoraas of the person,then the clothing and finally the tzoraas of houses.
according to the commentaries the knowledge of the source of this sin is so well known that there is no need to gradually bring the person into focusing on his behavior as the sin of loson hora is known for its' tzoraas effect. When Moses suggested that the people of Israel would not believe him , G-d showed him that his hand was leprous. this indicated to Moses that he had to watch his words when referring to the chosen people.
Tzoraas is the impurity of man's body. a human being is naturally able to avoid contamination
unlike the animal which is considered tomay except for certain kinds of animals.
the human being in his natural state has no impurity. it is one's actions that make a person pure or impure. by indulging in gossip the individual does 2 thigs.
one is that he hurts another without thinking much of the consequences and second since it isn't violent there is rarely any remorse.
this is what makes this sin unique in branding the person as tomay - impure. a thief doesn't need to be rejected-people shy away from him,even his friends. the loshon hora man has people flocking to hear his tidbits of impropriety.not only is he a danger to the victim, his effect is harmful to a society, without them realizing the hurt that it does.
therefore he had to be isolated before his attitude infects others to do the same. this is why he is declared to be tomay-impure and to be shunned. a scoundrel is alienated by his crimes. the gossiper is given honor-just look at your newspapers. talebearing.gossiping ,slandering are all degrees of the same general disorder within us. we like to hear that the powerful.rich and famous have character flaws. it makes us happier with our own warts. this attitude is divive and potentially dangerous to the fabric of a society. much of the feuds of families as well as countries can be traced to unkind words spoken.
the Torah tells us beware the slandereer and the talebearer . for they can destroy what has taken eons to build.
Trust!
the Rambam was the first to address the concept of torah categories of tzoraas by declaring emphatically that the tzoraas mentioned here is not the psoriasis of common knoweledge.
rather this was a miraculous plague visited upon a person who caused dissention by his words . the sin known as loshon hora - evil tongue has many strata to it. the worst are the secret remarks that injure one's reputation without the victim being able to defend himself. in those cases G-d helps identify the problem to the sinner as one's words are easily forgotten. the person saying them could say that i really didn't mean any harm and go on as if nothing occured.
therefore the punishment came in visible and unusual ways to remind the person to look into oneself and make ammends.
first the plague enterred one's house . if he didn't change it would appear on his clothing.
if that didn't get his attention , then it grew on his body.
although Rambam's premise is the same as the classical commentaries, his approach is different as the order of the plagues is actuo is different from the order that appears in the Torah.
in the sidra the order begins with Tzoraas of the person,then the clothing and finally the tzoraas of houses.
according to the commentaries the knowledge of the source of this sin is so well known that there is no need to gradually bring the person into focusing on his behavior as the sin of loson hora is known for its' tzoraas effect. When Moses suggested that the people of Israel would not believe him , G-d showed him that his hand was leprous. this indicated to Moses that he had to watch his words when referring to the chosen people.
Tzoraas is the impurity of man's body. a human being is naturally able to avoid contamination
unlike the animal which is considered tomay except for certain kinds of animals.
the human being in his natural state has no impurity. it is one's actions that make a person pure or impure. by indulging in gossip the individual does 2 thigs.
one is that he hurts another without thinking much of the consequences and second since it isn't violent there is rarely any remorse.
this is what makes this sin unique in branding the person as tomay - impure. a thief doesn't need to be rejected-people shy away from him,even his friends. the loshon hora man has people flocking to hear his tidbits of impropriety.not only is he a danger to the victim, his effect is harmful to a society, without them realizing the hurt that it does.
therefore he had to be isolated before his attitude infects others to do the same. this is why he is declared to be tomay-impure and to be shunned. a scoundrel is alienated by his crimes. the gossiper is given honor-just look at your newspapers. talebearing.gossiping ,slandering are all degrees of the same general disorder within us. we like to hear that the powerful.rich and famous have character flaws. it makes us happier with our own warts. this attitude is divive and potentially dangerous to the fabric of a society. much of the feuds of families as well as countries can be traced to unkind words spoken.
the Torah tells us beware the slandereer and the talebearer . for they can destroy what has taken eons to build.
Trust!
Wednesday, April 11, 2007
role of Moshiach
In Likuttey Torah the Alter Rebbe defines the role of the various events leading up to the giving of the Torah and their parallels in the Prophesied deeds of Moshiach. Just as Moshe brought our people across the sea , so too, will Moshiach lead us all across the Euphrates River.
There is a symbolism associated with transversing a body of water prior to a major revelation.
However it goes beyond symbolism for motivation and insight. rather, the symbolism actually
represents a change in our relationship with G-d, the world and with each other. the breach of the sea allowed us to receive the Torah. Similarly , the breach of the river will allow us to receive the hidden Secrets of the Torah through Moshiach.
Now this seems strange. What is the function of the giving of the Torah that it requires such a magnificent preparation? After all , the Torah is G-d's laws for our betterment. Why the Fireworks?
We are connected to all of the spiritual words above us , even as we exist down here. If so why can't we breach these spiritual levels? The answer given is that we are constrained by G-d's "speech". This "speech" power is also the source of our water bodies and functions in a similar manner. In the seas there are creatures and landscapes similar to what exists on dry land. It's invisible to us because the water covers them. In a similar vein, the spiritual source for everything physical exists in the realm of G-d's "speech" also called Malchut. However, the power of "speech" covers the G-dly power or source of the physical. So, in essence in order to become aware of our source we must be able to broach the power of "speech". In breaking through , the "speech" can no longer conceal what it contains.
This is the mystery of the Splitting of the Sea. At that time the spiritual sea or "speech " split and no longer concealed its' content. In other words we received access to the content within the "speech" so that we could become enlightened by the Divine content within the "speech" . The broach of the power of "speech" is only the introduction to the giving of the Torah. For the real message of the Torah lies in its' Divine Communication. Access to this information can only be received if we are spiritually in tune with the Torah. However , until the splitting of the sea we couldn't access the content within the "speech".
So what will Moshiach do that the Prophets and the Tannaim couldn't ? The answer is that
Moshe broached only the "speech" and we can access the content within . Moshiach will broach the River of G-d's "thought" which will open up an altogether different level of Divine Wisdom.
This is similar to the story of the ARIZAL who fell asleep during the daytime on Shabbos Parshas Balak. Seeing that he was moving his lips the students tried to snatch the Holy Words. This stirred him to waken. Seeing that the students' ears were next to his lips, the ARI laughed.
What i just saw revealed would take me 80 years to explain! Now to absorb 80 years of information in 15 minutes seems like a0n impossibility for a human. What happened with the ARI was that he penetrated the limits of "thought" and learned by sight. This is the representation of the river Euphrates. It stands for the communication of the Divine "thought". The breach of their limits of thought will allow us to learn by "sight'. Indeed, this is the role of Moshiach . He will break the boundary of thought and teach the Torah by Vision.
This is how Moshiach will be able to teach Moshe and all the Torah Giants who know the entire Torah. For what can Moshiach add to their knowledge? The answer is that they will now study the secrets of the Torah beyond the limits of the thought process that limited their access to the infinite.
This is the mystery of the maxim that Moshiach will not add to the Likuttey Torah. Rather , through Moshiach we will be able to see that which we thought of in our lifetime.
There is a symbolism associated with transversing a body of water prior to a major revelation.
However it goes beyond symbolism for motivation and insight. rather, the symbolism actually
represents a change in our relationship with G-d, the world and with each other. the breach of the sea allowed us to receive the Torah. Similarly , the breach of the river will allow us to receive the hidden Secrets of the Torah through Moshiach.
Now this seems strange. What is the function of the giving of the Torah that it requires such a magnificent preparation? After all , the Torah is G-d's laws for our betterment. Why the Fireworks?
We are connected to all of the spiritual words above us , even as we exist down here. If so why can't we breach these spiritual levels? The answer given is that we are constrained by G-d's "speech". This "speech" power is also the source of our water bodies and functions in a similar manner. In the seas there are creatures and landscapes similar to what exists on dry land. It's invisible to us because the water covers them. In a similar vein, the spiritual source for everything physical exists in the realm of G-d's "speech" also called Malchut. However, the power of "speech" covers the G-dly power or source of the physical. So, in essence in order to become aware of our source we must be able to broach the power of "speech". In breaking through , the "speech" can no longer conceal what it contains.
This is the mystery of the Splitting of the Sea. At that time the spiritual sea or "speech " split and no longer concealed its' content. In other words we received access to the content within the "speech" so that we could become enlightened by the Divine content within the "speech" . The broach of the power of "speech" is only the introduction to the giving of the Torah. For the real message of the Torah lies in its' Divine Communication. Access to this information can only be received if we are spiritually in tune with the Torah. However , until the splitting of the sea we couldn't access the content within the "speech".
So what will Moshiach do that the Prophets and the Tannaim couldn't ? The answer is that
Moshe broached only the "speech" and we can access the content within . Moshiach will broach the River of G-d's "thought" which will open up an altogether different level of Divine Wisdom.
This is similar to the story of the ARIZAL who fell asleep during the daytime on Shabbos Parshas Balak. Seeing that he was moving his lips the students tried to snatch the Holy Words. This stirred him to waken. Seeing that the students' ears were next to his lips, the ARI laughed.
What i just saw revealed would take me 80 years to explain! Now to absorb 80 years of information in 15 minutes seems like a0n impossibility for a human. What happened with the ARI was that he penetrated the limits of "thought" and learned by sight. This is the representation of the river Euphrates. It stands for the communication of the Divine "thought". The breach of their limits of thought will allow us to learn by "sight'. Indeed, this is the role of Moshiach . He will break the boundary of thought and teach the Torah by Vision.
This is how Moshiach will be able to teach Moshe and all the Torah Giants who know the entire Torah. For what can Moshiach add to their knowledge? The answer is that they will now study the secrets of the Torah beyond the limits of the thought process that limited their access to the infinite.
This is the mystery of the maxim that Moshiach will not add to the Likuttey Torah. Rather , through Moshiach we will be able to see that which we thought of in our lifetime.
Sunday, April 8, 2007
five methods continued
Rabbi Yochonan Ben Zakkai wasn’t coming from the background of having smitten the Romans by G-d’s order. On the contrary, the Romans were seen by him as G-d’s tool in reprimanding our people. In that context he did what was prudent to save what he could.
In this case ,at the red sea ,the people had seen the power of G-d. To give up now was a sign of weakness of character .
It is the method of the coward or the person lacking convictions. Unless one has absolute certainty in the question or problem one faces one should not immediately give in to difficulty.
The second method of fighting the Egyptians stood no chance as well. It is the method of trying to dismiss the problem by trying to kill it. This is the method of bans and excommunications. It is not the method of constructive discussion. It assumes that every problem can be handled by attacking its’ veracity. Whereby, in many cases
It is the shallowness of the person that brings forth this reaction. Killing the problem works only when you are right and strong. Even then the problem must be such as to justify killing it. Here , they stood no chance. Fighting was suicidal and ill advised.
The method is one of confrontation to destroy. It is never the method of choice unless you are dealing with an enemy or a malignancy.
The third method was to go around the problem. The concern was never to return to the humiliation of slavery . By jumping in the sea they would die but never be enslaved again either.
The method is the method of avoidance and finding safer position.
Here ,this approach would be disastrous. At other times it is a prudent approach allowing you to have your space and your opposition his area.
The fourth method is to rise above the problem either intellectually or in this case spiritually by praying to G-d. The prayer in essence would be “we have done what you said to do -we are asking you to do what You said You would do if we obeyed”! this is a good method in many instances. It lacks personal commitment. It also assumes that problems can’t be solved except by outside intervention. This method is the way of dealing with the problem and rising above it. You deal with it and become strengthened by it. However, the problem remains-it’s just that you have learned to rise above it, so it should not affect you. The problem may still remain.
The fifth method required G-d’s command. However ,in doing so we made the problem , i.e. the sea, a solution. This is the method of integration, where the problem child becomes the monitor .
This is the Chassidic method. That is to find the good in the problem and make it work for you.
A Chosid by the name of Reb Avrohom Batzumer came to the previous Lubavitcher Rebbe in 1924. His desire was to spend the rest of his life in the religious environment of Jerusalem. His children had become communists and his beloved city of Gomel was being transformed into a place of atheism. There had been 100 shuls there. Now only 5 were left and the informers made it impossible to do anything of substance for Torah education there.
To his shock, the Rebbe told him to go back and make Gomel into Eretz Yisroel ! Reb Avrohom listened and for many years helped keep the flame of Torah alive in Gomel and through his fundraising across Russia. The Rebbe had shown him the way of the red sea . Make the problem into a solution! In Torah analysis it means to find an answer out of the question.
This is the ultimate method. Not always does this method work . In most cases, however, it is the most effective method. That is because the problem becomes transformed. Using the avoidance or information mode as I call it, the problem or question remains. It’s only that you have found ways to avoid it. The method of facing the question or the problem and growing from it or rising above it, only means that you have grown stronger. The problem or the question remains.
In the Chassidic method, the problem is the solution. Gomel became a mini Jerusalem and today there is a rebirth in Gomel because it hadn’t been forsaken in the 20’s.
This brings me to comment on the lament of professor David Berger who is a virulent anti-Lubavitcher. He is frustrated that the vast majority of Rabbonim in the former Soviet Union are Lubavitchers.
The reason is that only Lubavitch never gave up on the Jews or the cities of the former Soviet Union. They made it into Eretz Yisroel . Whereas , your gedolim took the avoidance or the elevation method. They never tried to make the problem part of the solution. Only where a Rav was determined to stay and transform the environment did Yiddishkeit flourish. The unofficial Rav of the Russian community in Eretz Yisroel today has wide influence because his father Z.T.L. was the Rav of Kazan and refused to forsake his flock. It was that same resoluteness that Lubavitch, under the directives of our Holy Rebbe ,
Stayed and made Russia Eretz Yisrael. Today , the fruits of those seeds are being harvested .
Not the method of avoidance or of elevation will transform the Jewish street. It is the determined effort of transforming the darkness in to light that makes lasting results!
In this case ,at the red sea ,the people had seen the power of G-d. To give up now was a sign of weakness of character .
It is the method of the coward or the person lacking convictions. Unless one has absolute certainty in the question or problem one faces one should not immediately give in to difficulty.
The second method of fighting the Egyptians stood no chance as well. It is the method of trying to dismiss the problem by trying to kill it. This is the method of bans and excommunications. It is not the method of constructive discussion. It assumes that every problem can be handled by attacking its’ veracity. Whereby, in many cases
It is the shallowness of the person that brings forth this reaction. Killing the problem works only when you are right and strong. Even then the problem must be such as to justify killing it. Here , they stood no chance. Fighting was suicidal and ill advised.
The method is one of confrontation to destroy. It is never the method of choice unless you are dealing with an enemy or a malignancy.
The third method was to go around the problem. The concern was never to return to the humiliation of slavery . By jumping in the sea they would die but never be enslaved again either.
The method is the method of avoidance and finding safer position.
Here ,this approach would be disastrous. At other times it is a prudent approach allowing you to have your space and your opposition his area.
The fourth method is to rise above the problem either intellectually or in this case spiritually by praying to G-d. The prayer in essence would be “we have done what you said to do -we are asking you to do what You said You would do if we obeyed”! this is a good method in many instances. It lacks personal commitment. It also assumes that problems can’t be solved except by outside intervention. This method is the way of dealing with the problem and rising above it. You deal with it and become strengthened by it. However, the problem remains-it’s just that you have learned to rise above it, so it should not affect you. The problem may still remain.
The fifth method required G-d’s command. However ,in doing so we made the problem , i.e. the sea, a solution. This is the method of integration, where the problem child becomes the monitor .
This is the Chassidic method. That is to find the good in the problem and make it work for you.
A Chosid by the name of Reb Avrohom Batzumer came to the previous Lubavitcher Rebbe in 1924. His desire was to spend the rest of his life in the religious environment of Jerusalem. His children had become communists and his beloved city of Gomel was being transformed into a place of atheism. There had been 100 shuls there. Now only 5 were left and the informers made it impossible to do anything of substance for Torah education there.
To his shock, the Rebbe told him to go back and make Gomel into Eretz Yisroel ! Reb Avrohom listened and for many years helped keep the flame of Torah alive in Gomel and through his fundraising across Russia. The Rebbe had shown him the way of the red sea . Make the problem into a solution! In Torah analysis it means to find an answer out of the question.
This is the ultimate method. Not always does this method work . In most cases, however, it is the most effective method. That is because the problem becomes transformed. Using the avoidance or information mode as I call it, the problem or question remains. It’s only that you have found ways to avoid it. The method of facing the question or the problem and growing from it or rising above it, only means that you have grown stronger. The problem or the question remains.
In the Chassidic method, the problem is the solution. Gomel became a mini Jerusalem and today there is a rebirth in Gomel because it hadn’t been forsaken in the 20’s.
This brings me to comment on the lament of professor David Berger who is a virulent anti-Lubavitcher. He is frustrated that the vast majority of Rabbonim in the former Soviet Union are Lubavitchers.
The reason is that only Lubavitch never gave up on the Jews or the cities of the former Soviet Union. They made it into Eretz Yisroel . Whereas , your gedolim took the avoidance or the elevation method. They never tried to make the problem part of the solution. Only where a Rav was determined to stay and transform the environment did Yiddishkeit flourish. The unofficial Rav of the Russian community in Eretz Yisroel today has wide influence because his father Z.T.L. was the Rav of Kazan and refused to forsake his flock. It was that same resoluteness that Lubavitch, under the directives of our Holy Rebbe ,
Stayed and made Russia Eretz Yisrael. Today , the fruits of those seeds are being harvested .
Not the method of avoidance or of elevation will transform the Jewish street. It is the determined effort of transforming the darkness in to light that makes lasting results!
five methods continued
Rabbi Yochonan Ben Zakkai wasn’t coming from the background of having smitten the Romans by G-d’s order. On the contrary, the Romans were seen by him as G-d’s tool in reprimanding our people. In that context he did what was prudent to save what he could.
In this case ,at the red sea ,the people had seen the power of G-d. To give up now was a sign of weakness of character .
It is the method of the coward or the person lacking convictions. Unless one has absolute certainty in the question or problem one faces one should not immediately give in to difficulty.
The second method of fighting the Egyptians stood no chance as well. It is the method of trying to dismiss the problem by trying to kill it. This is the method of bans and excommunications. It is not the method of constructive discussion. It assumes that every problem can be handled by attacking its’ veracity. Whereby, in many cases
It is the shallowness of the person that brings forth this reaction. Killing the problem works only when you are right and strong. Even then the problem must be such as to justify killing it. Here , they stood no chance. Fighting was suicidal and ill advised.
The method is one of confrontation to destroy. It is never the method of choice unless you are dealing with an enemy or a malignancy.
The third method was to go around the problem. The concern was never to return to the humiliation of slavery . By jumping in the sea they would die but never be enslaved again either.
The method is the method of avoidance and finding safer position.
Here ,this approach would be disastrous. At other times it is a prudent approach allowing you to have your space and your opposition his area.
The fourth method is to rise above the problem either intellectually or in this case spiritually by praying to G-d. The prayer in essence would be “we have done what you said to do -we are asking you to do what You said You would do if we obeyed”! this is a good method in many instances. It lacks personal commitment. It also assumes that problems can’t be solved except by outside intervention. This method is the way of dealing with the problem and rising above it. You deal with it and become strengthened by it. However, the problem remains-it’s just that you have learned to rise above it, so it should not affect you. The problem may still remain.
The fifth method required G-d’s command. However ,in doing so we made the problem , i.e. the sea, a solution. This is the method of integration, where the problem child becomes the monitor .
This is the Chassidic method. That is to find the good in the problem and make it work for you.
A Chosid by the name of Reb Avrohom Batzumer came to the previous Lubavitcher Rebbe in 1924. His desire was to spend the rest of his life in the religious environment of Jerusalem. His children had become communists and his beloved city of Gomel was being transformed into a place of atheism. There had been 100 shuls there. Now only 5 were left and the informers made it impossible to do anything of substance for Torah education there.
To his shock, the Rebbe told him to go back and make Gomel into Eretz Yisroel ! Reb Avrohom listened and for many years helped keep the flame of Torah alive in Gomel and through his fundraising across Russia. The Rebbe had shown him the way of the red sea . Make the problem into a solution! In Torah analysis it means to find an answer out of the question.
This is the ultimate method. Not always does this method work . In most cases, however, it is the most effective method. That is because the problem becomes transformed. Using the avoidance or information mode as I call it, the problem or question remains. It’s only that you have found ways to avoid it. The method of facing the question or the problem and growing from it or rising above it, only means that you have grown stronger. The problem or the question remains.
In the Chassidic method, the problem is the solution. Gomel became a mini Jerusalem and today there is a rebirth in Gomel because it hadn’t been forsaken in the 20’s.
This brings me to comment on the lament of professor David Berger who is a virulent anti-Lubavitcher. He is frustrated that the vast majority of Rabbonim in the former Soviet Union are Lubavitchers.
The reason is that only Lubavitch never gave up on the Jews or the cities of the former Soviet Union. They made it into Eretz Yisroel . Whereas , your gedolim took the avoidance or the elevation method. They never tried to make the problem part of the solution. Only where a Rav was determined to stay and transform the environment did Yiddishkeit flourish. The unofficial Rav of the Russian community in Eretz Yisroel today has wide influence because his father Z.T.L. was the Rav of Kazan and refused to forsake his flock. It was that same resoluteness that Lubavitch, under the directives of our Holy Rebbe ,
Stayed and made Russia Eretz Yisrael. Today , the fruits of those seeds are being harvested .
Not the method of avoidance or of elevation will transform the Jewish street. It is the determined effort of transforming the darkness in to light that makes lasting results!
In this case ,at the red sea ,the people had seen the power of G-d. To give up now was a sign of weakness of character .
It is the method of the coward or the person lacking convictions. Unless one has absolute certainty in the question or problem one faces one should not immediately give in to difficulty.
The second method of fighting the Egyptians stood no chance as well. It is the method of trying to dismiss the problem by trying to kill it. This is the method of bans and excommunications. It is not the method of constructive discussion. It assumes that every problem can be handled by attacking its’ veracity. Whereby, in many cases
It is the shallowness of the person that brings forth this reaction. Killing the problem works only when you are right and strong. Even then the problem must be such as to justify killing it. Here , they stood no chance. Fighting was suicidal and ill advised.
The method is one of confrontation to destroy. It is never the method of choice unless you are dealing with an enemy or a malignancy.
The third method was to go around the problem. The concern was never to return to the humiliation of slavery . By jumping in the sea they would die but never be enslaved again either.
The method is the method of avoidance and finding safer position.
Here ,this approach would be disastrous. At other times it is a prudent approach allowing you to have your space and your opposition his area.
The fourth method is to rise above the problem either intellectually or in this case spiritually by praying to G-d. The prayer in essence would be “we have done what you said to do -we are asking you to do what You said You would do if we obeyed”! this is a good method in many instances. It lacks personal commitment. It also assumes that problems can’t be solved except by outside intervention. This method is the way of dealing with the problem and rising above it. You deal with it and become strengthened by it. However, the problem remains-it’s just that you have learned to rise above it, so it should not affect you. The problem may still remain.
The fifth method required G-d’s command. However ,in doing so we made the problem , i.e. the sea, a solution. This is the method of integration, where the problem child becomes the monitor .
This is the Chassidic method. That is to find the good in the problem and make it work for you.
A Chosid by the name of Reb Avrohom Batzumer came to the previous Lubavitcher Rebbe in 1924. His desire was to spend the rest of his life in the religious environment of Jerusalem. His children had become communists and his beloved city of Gomel was being transformed into a place of atheism. There had been 100 shuls there. Now only 5 were left and the informers made it impossible to do anything of substance for Torah education there.
To his shock, the Rebbe told him to go back and make Gomel into Eretz Yisroel ! Reb Avrohom listened and for many years helped keep the flame of Torah alive in Gomel and through his fundraising across Russia. The Rebbe had shown him the way of the red sea . Make the problem into a solution! In Torah analysis it means to find an answer out of the question.
This is the ultimate method. Not always does this method work . In most cases, however, it is the most effective method. That is because the problem becomes transformed. Using the avoidance or information mode as I call it, the problem or question remains. It’s only that you have found ways to avoid it. The method of facing the question or the problem and growing from it or rising above it, only means that you have grown stronger. The problem or the question remains.
In the Chassidic method, the problem is the solution. Gomel became a mini Jerusalem and today there is a rebirth in Gomel because it hadn’t been forsaken in the 20’s.
This brings me to comment on the lament of professor David Berger who is a virulent anti-Lubavitcher. He is frustrated that the vast majority of Rabbonim in the former Soviet Union are Lubavitchers.
The reason is that only Lubavitch never gave up on the Jews or the cities of the former Soviet Union. They made it into Eretz Yisroel . Whereas , your gedolim took the avoidance or the elevation method. They never tried to make the problem part of the solution. Only where a Rav was determined to stay and transform the environment did Yiddishkeit flourish. The unofficial Rav of the Russian community in Eretz Yisroel today has wide influence because his father Z.T.L. was the Rav of Kazan and refused to forsake his flock. It was that same resoluteness that Lubavitch, under the directives of our Holy Rebbe ,
Stayed and made Russia Eretz Yisrael. Today , the fruits of those seeds are being harvested .
Not the method of avoidance or of elevation will transform the Jewish street. It is the determined effort of transforming the darkness in to light that makes lasting results!
Saturday, April 7, 2007
the 5 ways of thinkers
the splitting of the sea took place in dramatic fashion. we were surrounded by factors more powerful than ourselves. from the sides sheer cliffs,behind were Pharaoh's chariots while ahead were the forbidding waters of the red or reed sea.we stood there with no chance of survival.
after all the miracles , all the heartaches and exultation it seemed as if it were all coming to an end.
the people debated amongst themselves. for Moshe hadn't taken into account the determination of Pharaoh .one group said "let's give ourselves up . at least we might spare some of us for life".
a second group said "let's fight" ." better to die fighting than to live as a slave". another group opted for drowning in the sea. the last group felt it was preferable to Pray!
Moshe asked for the wisdom to deal with the danger. he was told to enter into the sea and it would split for the people!
the rest is recorded in the Torah...
let's analyze the approaches of the people,then the approach that g-d commanded.
the first two groups had non Torah approaches even though these approaches are very much the fad of today.
the first approach is give up. they are bigger, stronger , faster. we cannot fight with them for it will be a slaughter. let's make the prudent move and give up. many might argue that indeed this was Rabbi Yochanan Ben Zakkay's approach with regard to the Romans. except that here we had just witnessed the 10 plagues with all the ancillary miracles,so how could we doubt?
after all the miracles , all the heartaches and exultation it seemed as if it were all coming to an end.
the people debated amongst themselves. for Moshe hadn't taken into account the determination of Pharaoh .one group said "let's give ourselves up . at least we might spare some of us for life".
a second group said "let's fight" ." better to die fighting than to live as a slave". another group opted for drowning in the sea. the last group felt it was preferable to Pray!
Moshe asked for the wisdom to deal with the danger. he was told to enter into the sea and it would split for the people!
the rest is recorded in the Torah...
let's analyze the approaches of the people,then the approach that g-d commanded.
the first two groups had non Torah approaches even though these approaches are very much the fad of today.
the first approach is give up. they are bigger, stronger , faster. we cannot fight with them for it will be a slaughter. let's make the prudent move and give up. many might argue that indeed this was Rabbi Yochanan Ben Zakkay's approach with regard to the Romans. except that here we had just witnessed the 10 plagues with all the ancillary miracles,so how could we doubt?
Friday, April 6, 2007
making days count
Counting Days?
After the first day of Pesach at night we begin the period of counting the Omer. This commemorates the barley harvest festivities that took place in the Holy Temple during the Pesach Holiday. Forty Nine days were counted after the Barley Harvest Sacrifice . On the Fiftieth day
We celebrated Shavuot, also known as Pentecost.
The Shavuot Holiday had its’ own harvest Sacrifice - the two loaves
Made of wheat. These were leavened or Chometz. This is most unusual, as in all of the services of the temple no chometz was allowed upon the Altar!
So why during the Holiday that represents the giving of the Torah is chometz not only permitted ,it is a required sacrifice? The Torah is G-d’s communication with man. Through the Torah we have a conversation with G-d. this discussion has lasted now 3319 years . In a dialogue each side must feel the strength of one’s position . This requires self-confidence, especially when you question G-d ! the chometz represents self importance. When it is merely arrogance ,then it must be limited . When one needs to have self-confidence in the correctness of one’s convictions-then it’s a must t be forceful and determined.
In order to prepare for the Shavuot Holiday we were supposed to count the days in between the barley and the wheat harvest. During the barley period we are to eat only matzo because there is nothing as destructive as a man who behaves like an animal eating barley. Wheat is the food of the true human being created in G-d’s
Image. Such a person needs self-confidence in order to prevail. Therefore the ritual focuses on the leavened wheat. This represents Torah studied with the full authority of G-d behind it.
The counting of the days were really opportunities for self-improvement. Each day allowed us to concentrate on a different aspect of our lives.
For example, the first week represents the week of chessed or love.
The focus of our work here is to examine where our love is. Is it in the wrong place? How much do we cherish goodness and kindness?
How much of our fascination are with things that have no goodness,
Only glitz and glitter? Are the people we like kind and courteous? Do we emulate their good qualities? This is our homework assignment for the next seven weeks. What turns us on and what attitudes and feelings we need to correct.
The reason this is so critical before the celebration of the giving of the Torah is that if I am an emotional cripple I will distort what I learn is truth. Hence the sefira period-counting days , counting the ways we react . Only then are we ready for The Big One- The Torah and our dialogue with Him!
Counting the days of the Omer is considered a Mitzva by Rambam.
In that case why do we have a blessing for the Mitzva of counting the Omer but not a Shehechyonu which is always said for Mitzvos that come from time to time? After all the Omer counting comes from time to time?
After considering several options, I feel that the most correct explanation lies in the fact that the counting of these days are only a preparation for another Mitzva , namely. the fixing of the date of the Shavuot Holiday which commemorates the giving of the Torah. A preparation for another Mitzva isn’t given its own special status to praise G-d with a Shehechyonu . We don’t give praise for the opportunity of getting ourselves ready for Shavuot.
Nonetheless, the Torah says it’s important to count the days before Shavuot. This is to teach us an important lesson. The study of any wisdom , especially the Torah , requires many years to master it .in order to prepare properly for Torah study one must become efficient with one’s time. Every day is a challenge and an opportunity to grow.
By counting days we learn to appreciate the blessing of time well spent.
By counting days we learn TO MAKE EVERY DAY COUNT! --Posted By Rabbi Chaim Moshe to Weekly thoughts at 4/06/2007 02:47:00 PM
After the first day of Pesach at night we begin the period of counting the Omer. This commemorates the barley harvest festivities that took place in the Holy Temple during the Pesach Holiday. Forty Nine days were counted after the Barley Harvest Sacrifice . On the Fiftieth day
We celebrated Shavuot, also known as Pentecost.
The Shavuot Holiday had its’ own harvest Sacrifice - the two loaves
Made of wheat. These were leavened or Chometz. This is most unusual, as in all of the services of the temple no chometz was allowed upon the Altar!
So why during the Holiday that represents the giving of the Torah is chometz not only permitted ,it is a required sacrifice? The Torah is G-d’s communication with man. Through the Torah we have a conversation with G-d. this discussion has lasted now 3319 years . In a dialogue each side must feel the strength of one’s position . This requires self-confidence, especially when you question G-d ! the chometz represents self importance. When it is merely arrogance ,then it must be limited . When one needs to have self-confidence in the correctness of one’s convictions-then it’s a must t be forceful and determined.
In order to prepare for the Shavuot Holiday we were supposed to count the days in between the barley and the wheat harvest. During the barley period we are to eat only matzo because there is nothing as destructive as a man who behaves like an animal eating barley. Wheat is the food of the true human being created in G-d’s
Image. Such a person needs self-confidence in order to prevail. Therefore the ritual focuses on the leavened wheat. This represents Torah studied with the full authority of G-d behind it.
The counting of the days were really opportunities for self-improvement. Each day allowed us to concentrate on a different aspect of our lives.
For example, the first week represents the week of chessed or love.
The focus of our work here is to examine where our love is. Is it in the wrong place? How much do we cherish goodness and kindness?
How much of our fascination are with things that have no goodness,
Only glitz and glitter? Are the people we like kind and courteous? Do we emulate their good qualities? This is our homework assignment for the next seven weeks. What turns us on and what attitudes and feelings we need to correct.
The reason this is so critical before the celebration of the giving of the Torah is that if I am an emotional cripple I will distort what I learn is truth. Hence the sefira period-counting days , counting the ways we react . Only then are we ready for The Big One- The Torah and our dialogue with Him!
Counting the days of the Omer is considered a Mitzva by Rambam.
In that case why do we have a blessing for the Mitzva of counting the Omer but not a Shehechyonu which is always said for Mitzvos that come from time to time? After all the Omer counting comes from time to time?
After considering several options, I feel that the most correct explanation lies in the fact that the counting of these days are only a preparation for another Mitzva , namely. the fixing of the date of the Shavuot Holiday which commemorates the giving of the Torah. A preparation for another Mitzva isn’t given its own special status to praise G-d with a Shehechyonu . We don’t give praise for the opportunity of getting ourselves ready for Shavuot.
Nonetheless, the Torah says it’s important to count the days before Shavuot. This is to teach us an important lesson. The study of any wisdom , especially the Torah , requires many years to master it .in order to prepare properly for Torah study one must become efficient with one’s time. Every day is a challenge and an opportunity to grow.
By counting days we learn to appreciate the blessing of time well spent.
By counting days we learn TO MAKE EVERY DAY COUNT! --Posted By Rabbi Chaim Moshe to Weekly thoughts at 4/06/2007 02:47:00 PM
Counting Days?
Counting Days?
After the first day of Pesach at night we begin the period of counting the Omer. This commemorates the barley harvest festivities that took place in the Holy Temple during the Pesach Holiday. Forty Nine days were counted after the Barley Harvest Sacrifice . On the Fiftieth day
We celebrated Shavuot, also known as Pentecost.
The Shavuot Holiday had its’ own harvest Sacrifice - the two loaves
Made of wheat. These were leavened or Chometz. This is most unusual, as in all of the services of the temple no chometz was allowed upon the Altar!
So why during the Holiday that represents the giving of the Torah is chometz not only permitted ,it is a required sacrifice? The Torah is G-d’s communication with man. Through the Torah we have a conversation with G-d. this discussion has lasted now 3319 years . In a dialogue each side must feel the strength of one’s position . This requires self-confidence, especially when you question G-d ! the chometz represents self importance. When it is merely arrogance ,then it must be limited . When one needs to have self-confidence in the correctness of one’s convictions-then it’s a must t be forceful and determined.
In order to prepare for the Shavuot Holiday we were supposed to count the days in between the barley and the wheat harvest. During the barley period we are to eat only matzo because there is nothing as destructive as a man who behaves like an animal eating barley. Wheat is the food of the true human being created in G-d’s
Image. Such a person needs self-confidence in order to prevail. Therefore the ritual focuses on the leavened wheat. This represents Torah studied with the full authority of G-d behind it.
The counting of the days were really opportunities for self-improvement. Each day allowed us to concentrate on a different aspect of our lives.
For example, the first week represents the week of chessed or love.
The focus of our work here is to examine where our love is. Is it in the wrong place? How much do we cherish goodness and kindness?
How much of our fascination are with things that have no goodness,
Only glitz and glitter? Are the people we like kind and courteous? Do we emulate their good qualities? This is our homework assignment for the next seven weeks. What turns us on and what attitudes and feelings we need to correct.
The reason this is so critical before the celebration of the giving of the Torah is that if I am an emotional cripple I will distort what I learn is truth. Hence the sefira period-counting days , counting the ways we react . Only then are we ready for The Big One- The Torah and our dialogue with Him!
Counting the days of the Omer is considered a Mitzva by Rambam.
In that case why do we have a blessing for the Mitzva of counting the Omer but not a Shehechyonu which is always said for Mitzvos that come from time to time? After all the Omer counting comes from time to time?
After considering several options, I feel that the most correct explanation lies in the fact that the counting of these days are only a preparation for another Mitzva , namely. the fixing of the date of the Shavuot Holiday which commemorates the giving of the Torah. A preparation for another Mitzva isn’t given its own special status to praise G-d with a Shehechyonu . We don’t give praise for the opportunity of getting ourselves ready for Shavuot.
Nonetheless, the Torah says it’s important to count the days before Shavuot. This is to teach us an important lesson. The study of any wisdom , especially the Torah , requires many years to master it .in order to prepare properly for Torah study one must become efficient with one’s time. Every day is a challenge and an opportunity to grow.
By counting days we learn to appreciate the blessing of time well spent.
By counting days we learn TO MAKE EVERY DAY COUNT!
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