Moshe= Humility?

BS”D
Moshe is humble?
The events surrounding the career of Moshe our Teacher, never cease to amaze. Moshe seems larger than life , yet he seems so vulnerable to criticism . He
Fears the reaction of the masses even while he stands up to face and confront them .
In our torah portion , the criticisms of Moshe seem to be never ending! Upon giving the nation cause for celebration, the undertakers are unhappy because they can’t participate. Then the leadership gets upset together with the riffraff about the arduous travels . They get zapped. However, the complaining doesn’t end.
“We want meat from G-D , not Manna“, say some of the
Egyptians who went along for the glory that was to be Israel’s . Some of the tribes partake in the protest which is uncalled for . This is the third time they complain about their diet . Isn’t it enough that they see miracles on a daily basis ? Why must they anger G-D ?
It is human nature to want to be one’s own boss . So when you are dependent , subconsciously you rebel .
This comes out, through complaints . G-D, who understands human nature, provides for this yearning
to be free . The people are soon allowed to have a greater say in their affairs. However, the gluttonous amongst them will never become satisfied and will have to be removed from the group.
Moshe isn’t done with the complainers . First the undertakers ,then the riffraff , the leaders, then the gluttons. Now. The complainers are his own sister , Miriam and his brother Aaron the High Priest! Nothing Moshe does seems to be without criticism. Isn’t there anything he can do about it?
The answer is that the People of Israel are a people of leaders . No matter how great our leader is , we always second guess him. If a man as great as Moshe can be criticized at every juncture, we must realize how much more vulnerable we are to being scrutinized .
The reason we can say that Moshe was humbler than all other people was that he never pulled rank and said how dare you question me , I am G-D’s prophet ! Even when he exhorted the people for their challenge to G-D , it was never how dare you insult me etc…
Moshe was strictly an issues man. Was the issue right or wrong . It was never me vs. you.
Although Moshe knew he was the greatest man ever in his relationship with G-D , he never felt superior, in essence, to any of his people . Even upon confronting Pharaoh and his servants who had brutalized Israel for over a century , Moshe was concerned about their welfare.
When a person is mindful of the other when he need not be , this is the sign of a man who has overcome his own self-importance. Such a man will be the Moshiach who will combine absolute authority with absolute humility !

is Humility necessary in today's world

We live in a world where hype trumps substance, where cockiness is seen as superior to character. We see people who are desirable get passes for improper behavior . We see presidents who think nothing of adultery including violating another man's wife . So what do the Hollywood Stars say about it? He was elected President not Pope!
Such is the condition of the world we live in . Decency is criticized . Character is downplayed . The only thing that matter are abortion and gay rights ,as well as global warming!
If you have the relative misfortune of believing in a code of ethics , then G-D help you with the names you will be called . The vilification of all traditional values is not a spiritual Revolution or a rearrangement of moral values. Rather , it is the articulation of the belief that i owe nothing to a higher power . Furthermore , I , the modern man knows what is best for everyone else!
There is a need for having a cause . It gives the individual a sense of purpose . It gives one power! By standing up for global warming it makes me (feel) better than you . Never mind that those who promote the fear of climate catastrophe such as the Kerrys , are
great polluters themselves . The preachers of redistribution of wealth , are themselves some of the stingiest people we have seen recently. Witness the charitable contributions of the Kerrys and the Gores and compare theirs with the Bushes .
Giving of one's own wealth to the unfortunate and for good causes is indicative of a person's sincerity and goodness. Preaching that someone else should pay for something he or she didn't create while contributing 1000 dollars out of an income of smacks of a half-million screams of sheer Chutzpah!
So back to the original question; Is humility a dead item today?
The answer is that the Torah makes it an issue. Therefore, it is an eternal virtue that must be pursued with the same alacrity one would have in saving a nation. The same man who stood fearless before Pharaoh and his minions, Moses , is described as someone who was more humble than any man that walked the face of the earth!
While Moses had to show leadership, courage and resilience, he also needed to be humble before every single Israelite, man, woman or child! Only then would we accept his words for posterity. Only then would Moses be believable as the Teacher of Mankind!

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Weekly thoughts
Friday, May 25, 2007
The Carob treeOne of the cryptic statements in Mishneh Avos chapter 3, is the statement by Rabbi Elazar Ben Azaryah that a person whose deeds are greater than his wisdom is likened to a tree whose roots are many but whose branches are few,so that even if all the powerful winds may come , they will not move the tree from its' place. This is in distinction from the person whose wisdom is greater than his deeds . For he is likened to the tree whose branches are many and whose roots are few . In that case the wind comes and overturns the tree !Now this comparison of what is the main positive aspect of the person,deeds or wisdom, has already been addressed previously by Rabbi Chanina Ben Dosa who said simply that a person whose deeds were greater than his wisdom, his wisdom lasts but not if the wisdom is greater than one's deeds. In that case the wisdom is forgotten.Since Rabbi Elazar is coming to add to this concept of greater deeds than wisdom, we ask what is the addition? It's a nice example but what is Rabbi Elazar saying that Rabbi Chanina didn't already say?The answer is that these are two separate levels of deeds . In Rabbi Chanina's case his deeds were widely known . He was not in the great Academy that often as he lived privately as a hidden Tzaddik. However, due to the reputation of his deeds , people would request that he pray for them . Invariably his prayers were answered and he demonstrated the power of one whose deeds are righteous before G-D and man.No poisonous snake could injure him, no temptation could sway him. He was likened to G-D's servant who attends his Master constantly unlike the scholar who is like an official who can only come before the King when invited. Because of the superiority of his deeds Rabbi Chanina is remembered by all . We remain in awe over his mastery of nature and his words though few are all remembered.Rabbi Elazar on the other hand was a brilliant young man, who at the amazingly tender age of 18 took over the reins of leading the Academy in Yavneh! If ever there was a person to be noted for his brilliance it was Rabbi Elazar!Yet Rabbi Elazar stressed that his main effort were his deeds! What were they?Rabbi Elazar opened the doors of the Academy to all who wished to study Torah. This was in distinction from Rabban Gamliel who maintained that the Academy was only for the pious and the studious.In doing so, Rabbi Elazar gave himself what appeared as unnecessary work. For every student that couldn't fit in became the charge of Rabbi Elazar!Instead of complaining Rabbi Elazar taught that although the quality of learning and even the quantity suffered, the act of teaching those on a lesser level were deeds that were greater than learning torah on the highest level possible. This was because the responsibility to deal with students required one to 1) be clear and 2)to get to the depth of the concept in order to make it clear to the students.This is why he used the metaphor of a tree that doesn't move in a wind. when you merely engage in intellectual pursuits ,much of the time the ideas sparkle but they lack basis . In the future they will be refuted .however the lessons given to students who struggle , are clear and rooted . For in the process of caring for G-D's children, one is rewarded with ideas that are rooted and reach the depths of the concept. Hence the deed of teaching children has as its' reward a deeper awareness of the Torah one learns. Furthermore the ideas are true and will stand the test of time!The carob tree was the tree that Rabbi Elazar had in mind. For the carob ,despite growing up to 70 feet tall has extensive roots that reach down to the water source. Its' fruits lastand can sustain a person by itself with no other food . This was the food of Rabbi Chanina Ben Dosa . This was also the miraculous food tree of Rabbi Shimon Bar Yochai and his son Rabbi Elazar in the cave that still lives almost 2000 years later!The symbol of the carob tree with its deep roots should remind us of the wonderful rewards for those who care for others even while their own spiritual growth is neglected.Better to be counted among the teachers than among the aloof!
Posted by Rabbi Chaim Moshe at 2:26 PM
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counting makes special?
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yasher koach
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unlimited love
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what is love?
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azazerl-real or imagery?
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connection please?
connection please?
how they could have lived
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Moshiach is also a metzora!
metzora continued
tazria-metzora-tzoraas
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Charoses
wine 2k and beyond
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The Carob tree
One of the cryptic statements in Mishneh Avos chapter 3, is the statement by Rabbi Elazar Ben Azaryah that a person whose deeds are greater than his wisdom is likened to a tree whose roots are many but whose branches are few,so that even if all the powerful winds may come , they will not move the tree from its' place. This is in distinction from the person whose wisdom is greater than his deeds . For he is likened to the tree whose branches are many and whose roots are few . In that case the wind comes and overturns the tree !
Now this comparison of what is the main positive aspect of the person,deeds or wisdom,
has already been addressed previously by Rabbi Chanina Ben Dosa who said simply that a person whose deeds were greater than his wisdom, his wisdom lasts but not if the wisdom is greater than one's deeds. In that case the wisdom is forgotten.
Since Rabbi Elazar is coming to add to this concept of greater deeds than wisdom, we ask what is the addition? It's a nice example but what is Rabbi Elazar saying that Rabbi Chanina didn't already say?
The answer is that these are two separate levels of deeds . In Rabbi Chanina's case his deeds were widely known . He was not in the great Academy that often as he lived privately as a hidden Tzaddik. However, due to the reputation of his deeds , people would request thqt he pray for them . Invariably his prayers were answered and he demonstrated the power of one whose deeds are righteous before G-D and man.
No poisonous snake could injure him,no temptation could sway him. He was likened to G-D's servant who attends his Master constantly unlike the scholar who is like an official who can only come before the King when invited.
Because of the superiority of his deeds Rabbi Chanina is remembered by all . We remain in awe over his mastery of nature and his words though few are all remembered.
Rabbi Elazar on the other hand was a brilliant young man, who at the amazingly tender age of 18 took over the reins of leading the Academy in Yavneh! If ever there was a person to be noted for his brilliance it was Rabbi Elazar!
Yet Rabbi Elazar stressed that his main effort were his deeds! What were they?
Rabbi Elazar opened the doors of the Academy to all who wished to study Torah. This was in distinction from Rabban Gamliel who maintained that the Academy was only for the pious and the studious.
In doing so, Rabbi Elazar gave himself what appeared as unnecessary work. For every student that couldn't fit in became the charge of Rabbi Elazar!
Instead of complaining Rabbi Elazar taught that although the quality of learning and even the quantity suffered, the act of teaching those on a lesser level were deeds that were greater than learning torah on the highest level possible. This was because the responsibility to deal with students required one to 1) be clear and 2)to get to the depth of
the concept in order to make it clear to the students.
This is why he used the metaphor of a tree that doesn't move in a wind. when you merely engage in intellectual pursuits ,much of the time the ideas sparkle but they lack basis . In the future they will be refuted .however the lessons given to students who strugggle , are clear and rooted . For in the process of caring for G-D's children, one is rewarded with ideas that are rooted and reach the depths of the concept. Hence the deed of teaching children has as its' reward a deeper awareness of the Torah one learns. Furthermore the ideas are true and will stand the test of time!
The carob tree was the tree that Rabbi Elazar had in mind. For the carob ,despite growing up to 70 feet tall has extensive roots that reach down to the water source. Its' fruits last
and can sustain a person by itself with no other food . This was the food of Rabbi Chanina Ben Dosa . This was also the miraculous food tree of Rabbi Shimon Bar Yochai and his son Rabbi Elazar in the cave that still lives almost 2000 yearts later!
The symbol of the carob tree with its deep roots should remind us of the wonderful rewards for those who care for others even while their own spiritual growth is neglected.
Better to be counted among the teachers than among the aloof!

Rabbi Eliezer the great continued:
The reason I called the great sage Rabbi Eliezer, the greater ,not the great, as is common , is because he was called so to differentiate between himself and others with that name, that he was the greater of them. This doesn’t mean that he was the great amongst all Israel ,for all times. For although he was greater in his knowledge than all of his peers, there were peers who exceeded him in other ways.
However, let us return to the confrontation of the “snake oven” that eventually cost us the life our Nassi Rabban Gamliel of Yavneh, as well as the career of Rabbi Eliezer.
Rabbi Eliezer first invoked the carob tree as a sign of his superiority.
The carob tree was known for slow development. According to legend , it takes 70 years for edible fruit to grow from it. As such , the ability to make the carob respond must be seen as an extraordinary spiritual power. It indicated the ability of Rabbi Eliezer to quickly analyze any difficulty in a way unknown to his colleagues.
Next came the stream which is symbolic of the Torah , which is likened to a running stream that flows from the greatest heights and descends to the lowest level. That Rabbi Eliezer could make a stream flow backwards could only indicate his mastery of every subject seeing it not only as it flows from the fount of intellect forward. Rather , he could reconstruct every concept and knew how to go “backwards” with every concept . This indicates his mastery of every aspect of Torah . Thus the rabbis should review their premises as they lacked the insight of Rabbi Eliezer.
The rabbis tell us that the walls of one’s home testify as to the content of one’s conversation. The walls of the Study Hall were witnesses to Rabbi Eliezer’s superiority. For hadn’t Rabbi Yochanan ben Zakkai stated that if all the scholars of Israel were on one side of a scale and Rabbi Eliezer were on the other side, he would tip the scale in his favor. As such, his opinion was to be reckoned with as if it were the majority.
Next he invoked the very Heavens to testify his superiority over his peers. This is because Rabbi Eliezer never said any opinion of his own. Rather , he only quoted what he had heard from his teachers. Therefore , the opinion stated by Rabbi Eliezer was none other than the opinion of the teachers of his peers . As such , they should defer to their teachers !
We might be able to say that Rabbi Eliezer was hinting to the 4 levels of wisdom which correspond to the four letters of G-D’s Name . These are the Halachic or action level of the Torah. This is symbolized by the carob tree which is the tree used by the Rabbis to indicate a scholar whose deeds outpace his wisdom. How can deeds outpace one’s wisdom if one’s deeds are dependent upon one’s wisdom , which is Torah?
The answer is , that this is referring to the part of Torah which deals with deeds . This is the Halacha! The Halacha is symbolized by the carob because its’ roots are deep and can therefore survive a hot dry climate. Because its’ roots are abundant ,it is stable and longlasting.
The fruits of the carob can stay on it for a long time without spoilage.
So is the Halacha . Its’ fruits are eternal . The person seeking the Halacha of every Torah concept is rewarded with finding all the relevant information and insight in the process of Halachic discovery.
Thus Rabbi Eliezer was superior to them in knowledge of the Halacha!
The Rabbis responded that superior general knowledge doesn’t mean superior knowledge in a specific point of law.
Next came the stream which indicates the deliberations of the Torah,
Symbolized by the running stream . Here Rabbi Eliezer , too , was
Greater than they for he could take apart and analyze different positions and opinions backwards and forward like a stream that could go in reverse any time. This mastery of the discussion was unlike anything the majority could do.
Thus said Rabbi Eliezer, I am superior to all of you in the process of
Taking the information and developing it for final analysis . So how could you argue with my superior powers of logic?
The Rabbis responded, that the Halacha was not a crossword puzzle. Decisions had to be made by one’s logic as well as one’s intuitive abilities.
Next Rabbi Eliezer invoked the walls of the Beis Hamidrash which was witness to the various Halachic discussions of the past . This is the Binah or clarification aspect of Torah discussed in the halls of Torah.
During the 50 years after the Temple’s destruction there hadn’t been a discussion which he hadn’t re4corded in his mind . Thus every avenue of approach was known by him and was more well versed by him than all the sages put together. He knew the relevant cases and their reasoning better. Thus the intuitive knowledge which is based upon the attitude towards a Halacha could not be in conflict with the discussions held in the open Beis Hamidrash . To this Rabbi Yehoshua put forth the principle that the rabbis can discover new nuances in the Law and cannot be governed by the discussions of the past. Thus new philosophic premise were constantly being discovered in the Torah and the thought process wasn’t set in permanent setting.
Rabbi Eliezer then invoked the Heavens. For the Torah is the blueprint of creation . The Divine Wisdom inherent in Torah governs
The Cosmos. This wisdom is the Wisdom of the Creator . One cannot argue with this Wisdom!
Rabbi Yehoshua in declaring that it no longer is in the heavens did not dismiss the Divine Wisdom. Rather, he said that the Halachic process was the discovery of the Supernal Will which was already given to Moshe within the Torah. The discovery process of the Rabbis was to become recipients of Moshe’s prophecy. This is beyond the Divine Wisdom and when discovered will redefine the parameters of the Wisdom so that Wisdom will not contradict the Will.
In other words, the divine Wisdom will not contradict nor inhibit the discovery of the Divine Will. Rather, it will be demonstrated at a later date how the decisions of the majority are consistent with Divine Wisdom .
Rabbi Eliezer could not accept their opinion. Since he never issued a ruling of his own opinion, only the words of his teachers , he could not accept what he considered to be a new ruling-a chidush if you will. Because the Rabbis seemed to be in conflict with his teachers,
They must be wrong! This led to his excommunication and the death of the Chief Justice, Rabban Gamliel , who issued the ban on Rabbi Eliezer.
The question remaining on this episode is that the ban on Rabbi Eliezer was first lifted after his demise . In that case how do we have the story of the gathering in Beney B’rak of the five sages which included Rabbi Eliezer? After all , the ban hadn’t been lifted?
We must conclude that the ban was a partial ban against the Rabbi issuing opinions of law and entering the Beth Din. However, for other matters of communal good , or Holy Day activities such as the Pesach Seder, Rabbi Eliezer was accorded full honors.
Interesting though, neither Rabbi Eliezer or Rabbi Yehoshua addressed the gathered ,so as not to remind anyone of the ban at that time. Hence it was Rabbi Elazar who spoke. Although he was the Nassi, Chief Justice, the opening remarks would have included the elders. Rabbi Yehoshua would not speak since Rabbi Eliezer wasn’t allowed to. Apparently the discussion surrounding the complexities of the plagues mentioned in the latter part of the Haggadah were discussed at an earlier date.
(to be continued)

When Action Really Speaks!
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Weekly thoughts
Sunday, May 20, 2007
The purpose of learning Torah seems to be doing the Mitzvos properly. Yet we find evidence that the study of Torah trumps the fulfillment of Mitzvos when the Mitzva can be done by another. So we find it strange that the Mishneh in Avos chapter 3 says twice that someone whose wisdom is greater than his deeds, his wisdom will not last. Only if his deeds exceed his wisdom will his wisdom last. Now we have just learned that deeds are to be more than wisdom, so how can the study of Torah Trump doing Mitzvos?The usual interpretation here would be , what is the person more noted for. For example, it was revealed by a wandering soul that the famed Chofetz Chayim was considered in Heaven like one of the teachers in the Mishneh due to his diligence in Torah, nonetheless, our appreciation of him is mostly for his good deeds and superior Midos!Yet this alone doesn't suffice, for the term used isn't what the person is famous for, rather it is deeds are more than wisdom!It is my opinion that this is referring to a teacher who chooses to exert himself in teaching others at the sacrifice of his greater knowledge of Torah. In such a case one might think that one has lessened the greatness of Torah by the preoccupation with lesser Talmidim.The Mishneh says , that as a result of this teachers efforts the deeds will multiply through thesuccess and inspiration of the many. This will help the wisdom that he attains to be true and deep wisdom and therefore long lasting. True, the efforts with Talmidim take time ,effort and one's level of intellect suffers. However, the Torah one is able to learn under these conditions is likened to a tree whose roots are many but its' branches are few. Although the branches of wisdom are fewer than had he been left to study on his own. however, the roots are many and deeper. That means that the wisdom itself is clearer and more profound as a result of toiling with others. Because such wisdom is granted more clarity and depth, this wisdom lasts and students will repeat the teachers' words forever!
Posted by Rabbi Chaim Moshe at 5:55 PM
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▼ 2007 (45)
▼ May (19)
The purpose of learning Torah seems to be doing th...
banners high?
counting makes special?
something counted someone special
how do we discover the lost or unknown
what difference does all of this make?
prophecy 4
Isn't Prophecy a discontinued model?
Divine Truth?
Where Heaven can't touch Earth
Where Heaven can't touch Earth
Prophecy for Torah students?
yasher koach
Torah From Sinai?
three branches of love
unlimited love
love examined
lasting love
love cont..
► April (18)
what is love?
what is love?
to love a fellow Jew
azazerl-real or imagery?
connection please?
connection please?
connection please?
how they could have lived
why did they die?
Moshiach is also a metzora!
metzora continued
tazria-metzora-tzoraas
role of Moshiach
five methods continued
five methods continued
the 5 ways of thinkers
making days count
Counting Days?
► March (8)
Charoses
wine 2k and beyond
Maggid2
Maggid1
Marror
matzo3
matzo2
matzo1

About Me
Rabbi Chaim Moshe View my complete profile

The purpose of learning Torah seems to be doing the Mitzvos properly. Yet we find evidence that the study of Torah trumps the fulfillment of Mitzvos when the Mitzva can be done by another. So we find it strange that the MNishneh in Avos chapter 3 says twice that someone whose wisdom is greater than his deeds, his wisdom will not last. Only if his deeds exceed his wisdom will his wisdom last. Now we have just learned that deeds are to be more than wisdom,

so how can the study of Torah Trump doing Mitzvos?
The usual interpretation here would be , what is the person more noted for. For example, even though it was revealed by a wandering soul that the famed Chofetz Chayim was considered in Heaven like one of the teachers in the Mishneh due to his diligence in Torah,nonetheless our
appreciation of him is mostly for his good deeds and superior Midos!
Yet this alone doesn't suffice for the term used isn't what the person is famous for,rather it is deeds are more than wisdom!
It is my opinion that this is referring to a teacher who chooses to exert himself in teaching others at the sacrifice of his greater knowledge of Torah. In such a case one might think that one has lessened the greatness of Torah by the preoccupation with lesser Talmidim.
The Mishneh says , that as a result of this teachers efforts the deeds will multiply through the
success and inspiration of the many. This will help the wisdom that he attains to be true and deep wisdom and therefore long lasting. True, the efforts with Talmidim take time ,effort and one's level of intellect suffers. However, the Torah one is able to learn under these conditions is likened to a tree whose roots are many but its' branches are few. Although the branches of wisdom are fewer than had he been left to study on his own. however, the roots are many and deeper. That means that the wisdom itself is clearer and more profound as a result of toiling with others. Because such wisdom is granted more clarity and depth, this wisdom lasts and students will repeat the teachers' words forever!

banners high?

The Midrash says that at the time of the giving of the Torah the Israelites peered at the Angels and saw that they had organized camps with different banners. The Israelites were jealous of the Angels' banners and hoped one day to be given the same.
When G-D decided how to organize the camps , they were ordered to have the same banners they saw on high.
every time i review this Midrash i wonder what is so special about the banners that the Israelites coveted to have those colors. The answer always given is that the Israelites saw the wondrous service and greatness of the Angels. What they desired was the level that the Angels had achieved.
This too, is unsatisfying, for how can we compare ourselves to the Angels?
It is my belief that they saw the universal brotherhood exhibited by the Angels and the pride that they had with being united under one flag for a single cause. This unity of person and purpose is what we coveted , Upon being counted , we had the tools necessary to copy and even outdo the Angels in our unity below. For through sacrifice for the group, the individual rises even above the
Angels!

counting makes special?

What’s so important about a census?
The entire fourth Book of the torah is called Chomesh HaPequdim or the book of the Counted (Numerai). Why must we learn about their numbers in the desert 3319 years later?
The Rebbe says that by being counted we become significant. The question is that a counted object already is important enough to be counted. So if we were already distinct, why the need to count us?
Especially since G-D already knows our number. So why the big splash?
Ramban answers that by being counted by Moshe and the Princes each Israelite was Blessed and made to feel special in a way that altered his commitment to his people his Torah and above all, his
G-D! After all, from this moment on he was drafted into the army that would be called up to protect the nation in times of war . From this point on, we became a unit, responsible for each other in times of war and in times of peace.
Perhaps it can be put this way. We had to submit to becoming a numbered person amongst Klal Yisroel Even though we were just a unit amongst a great army, we gained the awareness of the whole.
By becoming part of a whole we not only became important , we became capable of leading a nation. We also became capable of producing a whole nation.
It’s a well known fact that almost all Ashkenazi Jews are descended
From only 6 families. As tragic as this may seem, it reinforces the above point, each of us can lead a world. Each of us has the power to make a world if need be!

something counted someone special

What’s so important about a census?
The entire fourth Book of the Torah is called Chomesh HaPequdim or the book of the Counted (Numerai). Why must we learn about their numbers in the desert 3319 years later?
The Rebbe says that by being counted we become significant. The question is that a counted object already is important enough to be counted. So if we were already distinct, why the need to count us?
Especially since G-D already knows our number. So why the big splash?
Ramban answers that by being counted by Moshe and the Princes each Israelite was Blessed and made to feel special in a way that altered his commitment to his people his Torah and above all, his
G-D! After all, from this moment on he was drafted into the army that would be called up to protect the nation in times of war . From this point on, we became a unit, responsible for each other in times of war and in times of peace.
Perhaps it can be put this way. We had to submit to becoming a numbered person amongst Klal Yisroel Even though we were just a unit amongst a great army, we gained the awareness of the whole.
By becoming part of a whole we not only became important , we became capable of leading a nation. We also became capable pf producing a whole nation.
It’s a well known fact that almost all Ashkenazi Jews are descended
From only 6 families. As tragic as this may seem, it reinforces the above point, each of us can lead a world.Each of us has the power to make a world if need be!

how do we discover the lost or unknown

What happened when we lost some of the information of the Torah?How do we know that they got it right?
If the Rabbis just made it up based upon their thoughts, then why can't we make up our own?
The answer is that the Rabbis used their understanding only after examining the tradition exactly as they had it. All Exegesis were derived from passed rulings and principles. So how do we know that they got it right?
The answer lies in the process of Torah Study. The Torah is unlike all disciplines in that the process is based upon the Masora-the Prophetic Communication from our past. By faithfully adhering to the words and concepts of our Sages we become connected to what they were connected to. In other words , faithful adherence to Moshe's words brings in contact with his Prophetic connection to G-D. Are we prophets? No! However we stand upon the shoulders of
these giants of the spirit every time we take their words to heart. Then as we exert ourselves to try and understand how they would adjudicate this case we stand on their shoulders and peer
outward. Thus our conclusion is the same as if it were that scholar or Prophet whose words and opinions we have exhaustively studied.

what difference does all of this make?

Discussions about the validity or the level of communication of the parts of the Torah from G-D
seem to be mostly turbulence about nothing of consequence. So why waste your time and mine creating a blog and sending it via e- mail to you when it won't give you advice as to how to pay your bills or deal with children?
The answer lies in the power of ideas to influence long after they were stated . i try to put myself in every question posed as how i would try to see it if it were me. As such, the answers are very real because they cover issues of belief that are usually glossed over and not thought out by the average Rabbi.
If the Torah is a series of prophecies then it isn't meant to be understood. If that is the case then it's just as dogmatic as any set of beliefs except that its' claims of truth are stronger. still a dogma that doesn't allow for questions invites people to leave by its' abusive ideology. Only when tempered by understanding does the Prophecy aspect give life to an ancient way of life, that we have been taught is timeless in its' appeal. This is why it's important to make ideas alive and relevant. Otherwise our beliefs stagnate and grow weary.

prophecy 4

BH
Prophecy4
There is a question as to the role of Moshe in the transmission of the Torah . If indeed the Torah is purely the word of G-D then how could Moshe’s words in effect be part of G-D’s Torah? Furthermore , why is
The Torah called the Torah of Moshe by the prophet Malachi?
The Rebbe is quoted as saying that levels of Prophecy are at play with regards to Moshe’s Transcription of the Torah .
This alone does not help us with the concept. For in what way did Moshe act as a transcriber if he was saying Deuteronomy on his own?
In the Book Of Samuel King David describes Prophecy thus-”The Spirit of G-d spoke within me and His Word is on my tongue”
In other words , the Prophet only serves as a conduit for G-D .
If that be the case then what causes the different categories of Prophets? If it’s all G-D’s words, then how do they differ in stature?
The Rambam writes in his famous Eight Chapters- the introduction to the tractate Ethics of our Fathers, that the difference between Prophets is the degree of emotional mastery. That is that if a Prophet was imbalanced in a particular trait , then this clouded the Prophetic vision . For truth has to be totally unbiased and if the Prophet had any emotional extremes , then the Prophecy would be colored by his bias.
How is this possible if his words are those of G-d? The answer lies in the concept of conduits or tools. If you wish to bang a nail you look for a hammer not a Geiger counter ! If you are looking for treasure you are not going to turn on a TV!
When G-D wishes to warn the people of impending doom, he does not send them King David who loved the people with a fiery love and hated their enemies. Rather , the Prophet that is sent reflects the tone of the Prophecy . Nonetheless, because the Prophet is lacking
In mastery of his emotions or intellect, the vision is said to be unclear. In what way?
The vision by itself can have far-reaching implications . The clearer the vision the farther in time the Prophecy foresees. The greater the preparation for the vision the more encompassing the message.
In other words , the greater the Prophecy , the greater the time and the range for whom the prophecy is delivered.
This is why the Rabbis tell us that in the future all the books of the Prophets except for the Five Books and the Book of Esther will be dated . This is because the impact of these writings will have for the most part be fulfilled in total.
Let us now return to Deuteronomy .Since Moshe was now even more mature than he had ever been ,there is no reason to believe that Moshe was in a lesser Prophetic state. On the contrary , everything he did in his fateful last weeks was on a higher degree of proficiency
Than anything he had done before. True his physical powers were waning , however his determination was stronger than anytime in his life. He accomplished more in those last furious weeks than he had done in several years of his productive life.
The difference is that in all other parts of the Torah , Moshe was first and foremost a Prophet waiting for G-D to communicate to him for the sake of the Nation of Israel. Here, Moshe wanted to address the
People of Israel.
The difference is that before Moshe would only speak to the nation when G-D told him to. Therefore , the words are from G-D directly to Moshe. Here Moshe WANTED TO SPEAK, because he was so determined to prepare them for their destiny that was to continue without him. Moshe began to speak out of concern for the people .
As he saw the future clearly , it was imperative to warn and encourage them at the same time. As soon as he spoke G-d spoke within him . However, as this was from Moshe’s initiative, G-d did not alter Moshe’s words. Rather , within those words were the same clairvoyance and impact upon all of the cosmos. The only difference was that these words came first through Moshe’s motivation and reflected his personal concerns for them.
As such , because Moshe’s own feelings are communicated the Book is said to be of a lesser source Moshe as opposed to that which was initiated by G-D Himself in the first four Books . In truth, however, the Prophecy of Moshe was on a higher level then than at
Any other time in his life. In fact , the Prophecy from G-D’s viewpoint was also higher. This is because when a matter is imposed from above it has the higher stamp of authority. However, when the recipient understands on his own, this reflects a greater level of true communication. For the student now truly understands the master and the master sees it from the student’s perspective.
Thus the Book of Deuteronomy is as Eternal as the others and in a small way even more penetrating than the other four Books!

Isn't Prophecy a discontinued model?

As mentioned, the great works of the Torah are said to be assisted by the Divine. How is this to be distinguished from the notion that after the destruction of the first Holy Temple that Prophecy ceased? Secondly , we find apologetic statements issued by the very same Rabbis who claimed Divine Assistance for their conclusions in matters of Law, that they could not comment or intervene on certain matters as they weren't endowed with the necessary Ruach Hakodesh - Divine Spirit !?

We must conclude that Divine help with Prayers or intervention are different from Divine assistance in Torah . Why?

A possible answer is hinted at in the introduction to the "Ten Commandments ". In the line that introduces those famous words " I AM THE L_RD..." it says " and G-D said all of the following, to
repeat again?!
Since G-D was saying this directly to all the people , why was it necessary to have His Words repeated ?
The answer, presented in Yalkut Shimony, is that all Prophecies, including all the written Prophets and Writings of the TaNaCh, as well as all of the novel ideas of every Torah Scholar in every generation were included in the words of the Ten Commandments.
In other words, the Ten Commandments and the Five Books of the Torah comprise the entire
body of Torah Literature for all time . This is because the Ten Commandments were the Entire Communication that will ever take place between G-D and man regarding Torah Law.
Therefore, the Divine assistance with the Law, called Halacha, was just a revelation of the original Prophecy at Sinai . Anything outside of the Law required new Divine Spirit , something that became increasingly rare as time went on.
Chaim Moshe

Divine Truth?

Iyar 23, 5767
Prophecy in Halacha?
There is a view that all great teachers of the Torah have had Divine Assistance with their Torah decisions. In fact the view is that all of the Great Books such as the Mishneh, Talmud , Rambam , Shulchan Aruch etc… could not have been made without the assistance of Heaven . This is consistent with the remark of the great Raavad that “for the last 20 years, Ruach Hakodesh- Divine Presence has been manifest in our Study Hall“..!
The question that is obvious is from the response of Rabbi Yehoshua to the Heavenly Voice that “It-meaning the Torah, is not in Heaven!”
If that is the case , then how do we understand the assertion that the great Rabbis and their works were assisted by the Divine?
Where does the Divine come in, in order to not be considered intervening from Heaven?
Every scholar has a Divine soul which is the root of his intellect in Torah. For the understanding of the Torah requires an altogether different set of powers. As the Alter Rebbe says in Tanya that through
The study of Torah there is a unity of mind , subject and soul that doesn’t exist in the physical world. This , says the Rebbe , includes matters of intellect in the physical world including the most abstract mathematics and sciences, This is because the Torah is the Wisdom of G-D and as such can cause this complete unity with the soul .
Other wisdoms remain apart from the soul no matter how profound the topic.
In that case how is it that certain individuals have had the ability to come to conclusions that have been accepted as the standard for Halacha and others have not been so fortunate ,even though they were of equal devotion and intellect?
There are two factors. One is the root of the soul. A person whose soul is rooted in Chessed will by nature conclude more leniently than a person rooted in Gevuros. Secondly , the person involved in a halacha has to be searching for the truth , not just intellectually but the truth of G-D’s Will.
In the process of seeking the truth of G-D’s Will, there is Divine Assistance . Here is where the ruach Hakodesh helps. Within the person’s mind the search for this truth can have divine Assistance in discovering the relevant issues that determine the true Will of G-D, I.e. the Halacha.
The Ruach HaKodesh cannot issue the verdict as a gift from on High. In fact , a Prophet who claims that G-D revealed the Halacha to him is killed as a false Prophet! In that case , the only Divine Assistance is when the person toils in the Torah and is completely devoted to finding the truth even if it goes against one’s pre-conceived notions or even or Torah insights attained over a lifetime.
In other words ,you seek to find what G-D wants not what you think
Or want.
In the case of Rabbi Eliezer, since all of his ideas came only from that which he heard from his teachers, it was impossible to sway him to think differently. In that regard he toiled diligently to remember and classify every nuance of his Holy Rebbes. However, this limited him in his quest and as such in certain cases he could go no further than the wisdom he had received. Even if the conclusion were true a generation earlier, it is possible that upon further review the Law would change . This is because the details of the Halacha vary and the need of the community and the world changes. Sometimes the need for leniency is needed due to extenuating circumstances. On other occasions the law must be stricter.
Since Rabbi Eliezer had finished opinions on every matter , it was impossible for him to conclude differently than that which was fixed in his mind . The voice from Heaven represented the Torah as it had been received by Rabbi Eliezer exactly as he had heard it from his teachers. However, this did not mean that the application of the Halacha would be in sync with these teachings as there are variables ,different circumstances and details that can change the conclusion.
This is why Rabbi Yehoshua could say with conviction -”It is not in the Heavens”. For the Torah must be studied in the here and now.
Each case has to be studied anew!

Where Heaven can't touch Earth

Prophecy for Torah students?
A mystical argument is recorded in the Talmud Bava Metzia 59b between Rabbi Eliezer the Greater and his colleagues . They argued over the ritual purity of an oven that had been cut, reassembled with soil placed in between the plates.
In his frustration that the majority disagreed with every argument he presented, Rabbi Eliezer invoked mystical forces, arguing that his logic is based upon spiritual reality which reflects only the truth. As such his arguments had to be true , or else where would the spiritual force come from?
He asked the Carob Tree to prove him right and it immediately jumped the equivalent of 2 football fields! The Rabbis said that this proved nothing except that he had the power to move the immovable. Next he had a stream change its’ course and flow upstream. This was meant to show that anyone who flowed against his ideas had to turn around and rethink his position.
Next , he asked the walls of the academy to prove the truth of his words .The academy walls began to collapse upon the enclosed Rabbis . Rabbi Yehoshua stood up and told the walls that they had no business mixing in a Torah argument. Here too, Rabi Eliezer was trying to point out that the walls which had been witnesses to many years of Torah discussion and had absorbed the sounds of the conclusions of the sages of the previous generations would show that arguments against Rabbi Eliezer ran contrary to what they had received over the years!
Finally , Rabbi Eliezer used his trump card , he called upon the Heavens . Then a voice from Heaven declared that all that Rabbi Eliezer said was in accordance with the true Halacha or law!
Again Rabbi Yehoshua stood and declared “it is not in the Heavens”!
For the Torah had been given to the opinion of the majority in the court.
The question that comes immediately to mind is that Rabbi Eliezer knew that the Torah is not in the Heavens, and yet tried to get the Rabbis to agree with him by using mystical powers . By what logic did he assume that they would listen?
The Rebbe is quoted as saying that he did not expect that they change their mind based upon mystical powers . Rather, he wanted them to rethink their positions . By demonstrating that his insights were not mere human logic but Divine Wisdom , he hoped to have
Them reconsider their opposition to his ideas .
Now what would be the proof of truth from the movement of a tree or running stream? What was the importance of the walls of the study hall that required Rabbi Yehoshua’s response? Finally , how do you disagree with G-D , who apparently was the voice from Heaven?
A possible answer can be given that these represent two types of hidden wisdom that Rabbi Eliezer excelled in.
The Talmud in Chagigah tells us that there are two types of Hidden Wisdom . One is called Maaseh Bereishis or the secret of the creation ,which includes the natural sciences. The second is called Merkava or the Divine Chariot .
The difference between the two is that Merkava is much deeper and hence, more secret. In fact, the secrets of Bereishis can be given in detail to two worthy students at a time . Merkava on the other hand,
Can only be discussed privately . Even then, the master only hints the major points to his student , who must solve the mysteries on his own .
Rabbi Eliezer was demonstrating that since he could alter nature that he had mastered the secrets of creation as they are found in the Sefer Yetzirah. In that case , since the external halachah is only the garment of the internal Torah, then his knowledge was more accurate than his peers . The response of the Rabbis was that Maaseh Bereishis could be altered by prayer . Hence any change in the physical world does not reflect truth . Rather, it requires that the individual’s prayers will be accepted . Even the ability to cause water to go upstream which indicates a mastery of the forces of the world does not indicate that it comes from superior wisdom . Rather, it indicates that Rabbi Eliezer was a master over his evil inclination and as such could change the nature of physical things. For the world has been placed in the heart of Man .
When a man masters his nature, he can master all of nature .
The second set of mystical proofs were more profound and required a personal response . The walls of the study hall were witness to all that had been discussed within them, including the secret conversations between Rabbi Eliezer and his great Rebbe, Rabbi Yochonon Ben Zakkai. These secret discussions dealt with Merkava , the deepest of the Torah secrets. Accordingly, RABBI ELIEZER WAS SHOWING THAT HIS WISDOM ENCOMPASSED THE DEEPEST LAYERS OF THE TORAH. He therefore challenged the authority of those who argued with him. Since his wisdom was so far above theirs, why would they not defer to him, SINCE surely the mind that can solve the mystery of the Merkava could certainly be relied upon in smaller matters!
The walls of the bais Hamidrash were ready to fall upon the occupants for daring to challenge Rabbi Eliezer.Tthey had witnessed his superiority over the many who argued against him.
What Rabbi Yehoshua implied in warning the walls to not mix in, was that he too, had penetrated the Merkava . However, the revelation had taken place in a location outside the study hall. Hence Rabbi Eliezer was not greater than Rabbi Yehoshua on this level. Rabbi Eliezer then invoked the very heavens to testify about his superiority in penetrating Torah’s secrets. If he is superior in the secret knowledge, then at least there could not be a definitive verdict against his opinions.
What was the proof from Heaven? That Rabbi Eliezer’s ideas were consistent with all of the aspects of the Torah. Since his wisdom fathomed even the deepest areas correctly , his opinions surely had the stamp of truth on every level ,even in the simple , concrete world!
This is the meaning of the statement that the law is according to Rabbi Eliezer in every place. That means , that on every level of Torah he has penetrated the truth and has attained true wisdom on every topic. His ideas coincide with every aspect of Torah on every level. Therefore, his opinion is true everywhere!
Rabbi Yehoshua replied that the Torah is beyond the Heavens and that the truth of the Torah cannot be ascertained by wisdom, even
Merkava wisdom! This is because halacha comes THROUGH wisdom but essentially is rooted in Kesser-transcendent beyond wisdom. In other words, the ability to penetrate into spiritual realities does not reach the depths of halachah ,which is beyond its’ scope! Therefore , the Heavens which represent Divine Wisdom cannot determine the Law!
Good Shabbos!
(to be continued)
-----------------------------------------------------Rabbi Chaim Moshe BergsteinVisit my blog at rabbichaimmoshe.blogspot.com

Where Heaven can't touch Earth

Prophecy for Torah students?
A mystical argument is recorded in the Talmud Bava Metzia 59b between Rabbi Eliezer the Greater and his colleagues . They argued over the ritual purity of an oven that had been cut, reassembled with soil placed in between the plates.
In his frustration that the majority disagreed with every argument he presented, Rabbi Eliezer invoked mystical forces, arguing that his logic is based upon spiritual reality which reflects only the truth. As such his arguments had to be true , or else where would the spiritual force come from?
He asked the Carob Tree to prove him right and it immediately jumped the equivalent of 2 football fields! The Rabbis said that this proved nothing except that he had the power to move the immovable. Next he had a stream change its’ course and flow upstream. This was meant to show that anyone who flowed against his ideas had to turn around and rethink his position.
Next , he asked the walls of the academy to prove the truth of his words .The academy walls began to collapse upon the enclosed Rabbis . Rabbi Yehoshua stood up and told the walls that they had no business mixing in a Torah argument. Here too, Rabi Eliezer was trying to point out that the walls which had been witnesses to many years of Torah discussion and had absorbed the sounds of the conclusions of the sages of the previous generations would show that arguments against Rabbi Eliezer ran contrary to what they had received over the years!
Finally , Rabbi Eliezer used his trump card , he called upon the Heavens . Then a voice from Heaven declared that all that Rabbi Eliezer said was in accordance with the true Halacha or law!
Again Rabbi Yehoshua stood and declared “it is not in the Heavens”!
For the Torah had been given to the opinion of the majority in the court.
The question that comes immediately to mind is that Rabbi Eliezer knew that the Torah is not in the Heavens, and yet tried to get the Rabbis to agree with him by using mystical powers . By what logic did he assume that they would listen?
The Rebbe is quoted as saying that he did not expect that they change their mind based upon mystical powers . Rather, he wanted them to rethink their positions . By demonstrating that his insights were not mere human logic but Divine Wisdom , he hoped to have
Them reconsider their opposition to his ideas .
Now what would be the proof of truth from the movement of a tree or running stream? What was the importance of the walls of the study hall that required Rabbi Yehoshua’s response? Finally , how do you disagree with G-D , who apparently was the voice from Heaven?
A possible answer can be given that these represent two types of hidden wisdom that Rabbi Eliezer excelled in.
The Talmud in Chagigah tells us that there are two types of Hidden Wisdom . One is called Maaseh Bereishis or the secret of the creation ,which includes the natural sciences. The second is called Merkava or the Divine Chariot .
The difference between the two is that Merkava is much deeper and hence, more secret. In fact, the secrets of Bereishis can be given in detail to two worthy students at a time . Merkava on the other hand,
Can only be discussed privately . Even then, the master only hints the major points to his student , who must solve the mysteries on his own .
Rabbi Eliezer was demonstrating that since he could alter nature that he had mastered the secrets of creation as they are found in the Sefer Yetzirah. In that case , since the external halachah is only the garment of the internal Torah, then his knowledge was more accurate than his peers . The response of the Rabbis was that Maaseh Bereishis could be altered by prayer . Hence any change in the physical world does not reflect truth . Rather, it requires that the individual’s prayers will be accepted . Even the ability to cause water to go upstream which indicates a mastery of the forces of the world does not indicate that it comes from superior wisdom . Rather, it indicates that Rabbi Eliezer was a master over his evil inclination and as such could change the nature of physical things. For the world has been placed in the heart of Man .
When a man masters his nature, he can master all of nature .
The second set of mystical proofs were more profound and required a personal response . The walls of the study hall were witness to all that had been discussed within them, including the secret conversations between Rabbi Eliezer and his great Rebbe, Rabbi Yochonon Ben Zakkai. These secret discussions dealt with Merkava , the deepest of the Torah secrets. Accordingly, RABBI ELIEZER WAS SHOWING THAT HIS WISDOM ENCOMPASSED THE DEEPEST LAYERS OF THE TORAH. He therefore challenged the authority of those who argued with him. Since his wisdom was so far above theirs, why would they not defer to him, SINCE surely the mind that can solve the mystery of the Merkava could certainly be relied upon in smaller matters!
The walls of the bais Hamidrash were ready to fall upon the occupants for daring to challenge Rabbi Eliezer.Tthey had witnessed his superiority over the many who argued against him.
What Rabbi Yehoshua implied in warning the walls to not mix in, was that he too, had penetrated the Merkava . However, the revelation had taken place in a location outside the study hall. Hence Rabbi Eliezer was not greater than Rabbi Yehoshua on this level. Rabbi Eliezer then invoked the very heavens to testify about his superiority in penetrating Torah’s secrets. If he is superior in the secret knowledge, then at least there could not be a definitive verdict against his opinions.
What was the proof from Heaven? That Rabbi Eliezer’s ideas were consistent with all of the aspects of the Torah. Since his wisdom fathomed even the deepest areas correctly , his opinions surely had the stamp of truth on every level ,even in the simple , concrete world!
This is the meaning of the statement that the law is according to Rabbi Eliezer in every place. That means , that on every level of Torah he has penetrated the truth and has attained true wisdom on every topic. His ideas coincide with every aspect of Torah on every level. Therefore, his opinion is true everywhere!
Rabbi Yehoshua replied that the Torah is beyond the Heavens and that the truth of the Torah cannot be ascertained by wisdom, even
Merkava wisdom! This is because halacha comes THROUGH wisdom but essentially is rooted in Kesser-transcendent beyond wisdom. In other words, the ability to penetrate into spiritual realities does not reach the depths of halachah ,which is beyond its’ scope! Therefore , the Heavens which represent Divine Wisdom cannot determine the Law!
Good Shabbos!
(to be continued)
-----------------------------------------------------Rabbi Chaim Moshe BergsteinVisit my blog at rabbichaimmoshe.blogspot.com

Prophecy for Torah students?

Prophecy for Torah students?
A mystical argument is recorded in the Talmud Bava Metzia 59b between Rabbi Eliezer the Greater and his colleagues . They argued over the ritual purity of an oven that had been cut, reassembled with soil placed in between the plates.
In his frustration that the majority disagreed with every argument he presented, Rabbi Eliezer invoked mystical forces, arguing that his logic is based upon spiritual reality which reflects only the truth. As such his arguments had to be true , or else where would the spiritual force come from?
He asked the Carob Tree to prove him right and it immediately jumped the equivalent of 2 football fields! The Rabbis said that this proved nothing except that he had the power to move the immovable. Next he had a stream change its’ course and flow upstream. This was meant to show that anyone who flowed against his ideas had to turn around and rethink his position.
Next , he asked the walls of the academy to prove the truth of his words .The academy walls began to collapse upon the enclosed Rabbis . Rabbi Yehoshua stood up and told the walls that they had no business mixing in a Torah argument. Here too, Rabi Eliezer was trying to point out that the walls which had been witnesses to many years of Torah discussion and had absorbed the sounds of the conclusions of the sages of the previous generations would show that arguments against Rabbi Eliezer ran contrary to what they had received over the years!
Finally , Rabbi Eliezer used his trump card , he called upon the Heavens . Then a voice from Heaven declared that all that Rabbi Eliezer said was in accordance with the true Halacha or law!
Again Rabbi Yehoshua stood and declared “it is not in the Heavens”!
For the Torah had been given to the opinion of the majority in the court.
The question that comes immediately to mind is that Rabbi Eliezer knew that the Torah is not in the Heavens, and yet tried to get the Rabbis to agree with him by using mystical powers . By what logic did he assume that they would listen?
The Rebbe is quoted as saying that he did not expect that they change their mind based upon mystical powers . Rather, he wanted them to rethink their positions . By demonstrating that his insights were not mere human logic but Divine Wisdom , he hoped to have
Them reconsider their opposition to his ideas .
Now what would be the proof of truth from the movement of a tree or running stream? What was the importance of the walls of the study hall that required Rabbi Yehoshua’s response? Finally , how do you disagree with G-D , who apparently was the voice from Heaven?
A possible answer can be given that these four "proofs" represent two types of hidden wisdom that Rabbi Eliezer excelled in.Thus there were 2 examples for each type of wisdom.
The Talmud in Chagigah tells us that there are two types of Hidden Wisdom . One is called Maaseh Bereishis or the secret of the creation ,which includes the natural sciences. The second is called Merkavah or the Divine Chariot .
The difference between the two is that Merkava is much deeper and hence more secret. In fact the secrets of Bereishis can be given in detail to two worthy students at a time . Merkava on the other hand,
Can only be discussed privately . Even then, the master only hints the major points to his student , who must solve the mysteries on his own .
Rabbi Eliezer was demonstrating that since he could alter nature that he had mastered the secrets of creation as they are found in the Torah. In that case , since the external halachah is only the garment of the internal Torah, then his knowledge was more accurate than his peers . The response of Rabbi Yehoshua was that Maaseh Bereishis could be altered by prayer . Hence any change in the physical world does not reflect upon truth . Rather it merely requires that the individual’s prayers can be accepted . Even the ability to cause water to go upstream which indicated a mastery of the forces of the world does not indicate that it is the superior wisdom of the master . Rather , it indicates that Rabbi Eliezer was a master of his evil inclination and as such could change the nature of other physical things. For the world has been placed in the heart of Man .
When a man masters his nature, he can master all of nature .
The second set of mystical proofs were more profound and required a response . The walls of the study hall were witness to all that had been discussed within them, including the secret conversations between Rabbi Eliezer and his great Rebbe, Rabbi Yochonon Ben Zakkay. These secret discussions dealt with Merkava , the deepest of the Torah secrets. Accordingly, Rabbi ELIEZER WAS SHOWING THAT HIS WISDOM ENCOMPASSED THE DEEPEST LAYERS OF THE TORAH. He therefore challenged the very authority of those who argued with him. Since his wisdom was so far above theirs why would they not defer to him, as surely the mind that can solve the mystery of the Merkava could certainly be relied upon to make proper conclusions in smaller matters!
The walls of the bais Hamidrash were ready to fall upon the occupants for daring to challenge the great Rabbi Eliezer as they witnessed his superiority over the many who argued against him.
What Rabbi Yehoshua implied in warning the walls was that he too, had penetrated the Merkava . However, the revelation had taken place in a location outside the study hall. Hence Rabbi Eliezer was not greater than Rabbi Yehoshua on this level. So Rabbi Eliezer invoked the very heavens to testify about his superiority in penetrating Torah’s secrets. If he is superior to those who argue with him. Then at least there could not be a definitive verdict against his opinions.
What was the proof from Heaven? That Rabbi Eliezer’s ideas were consistent with all of the aspects of the Torah. Since his wisdom fathomed even the deepest areas correctly ,then his opinions had the stamp of truth on every level ,even in the simple , concrete world!
This is the meaning of the statement that the law is according to Rabbi Eliezer in every place. That means , that on every level of Torah he has penetrated the truth and has reached true wisdom on every topic. His ideas coincide with every aspect of Torah on every level. Therefore, his opinion is true everywhere!
Rabbi Yehoshua replied that the Torah is beyond the Heavens and that the truth of the Torah cannot be ascertained by wisdom, even
Merkava wisdom! This is because halacha comes through wisdom but essentially is rooted in Kesser-transcendency. In other words, the ability to penetrate into spiritual realities is a wisdfom but does not reach the depths of halachah which is beyond Wisdom!
Good Shabbos
-----------------------------------------------------Rabbi Chaim Moshe BergsteinVisit my blog at rabbichaimmoshe.blogspot.com

yasher koach

a big yasher koach is due gavriel Attar and ezra drisman for the wonderful Shabbos meal and atmosphere last friday night at our Bais Chabad. Also a great yasher koach to ari drisman for organizing our second annual Lag BeOmer bonfire. to ari and his friends-CHAZAK!

Torah From Sinai?

The sidra begins with the report that the commandment to keep the Shemita-Sabbatical year, was given at Sinai . The question is , of what significane is it to us that the Commandment came at Sinai? On a scale of 1- 10 what change in our attitude towards the Torah would change if we knew
that it came from Sinai?Probably 1!
The classic commentaries in the Midrash quote Rabbi Yishmoel and Rabbi Akiva who argue if all of the Torah down to every minor detail was given when Moshe went up on Sinai or whether the details were included later .Both agree that the general principles werew delivered at Sinai only the details are in question. Both agree , however that the commandment for the Sabbatical year was given with its' details around the time of the giving of the Torah . The only question was where were the details first discussed . Rabbi Yishmoel opines that they were given in detail at the Ohel Moed- The Tabernacle. Rabbi Akiva says that the details too were given at Mt. Sinai . The difference is inherent in the very nature of the Oral Law . Rabbi Yishmoel is of the opinion that the details of the law were in essence logical out growths of the principles . Rabbi Akiva , however apparently holds that the details were also Prophetic in nature .
This is the reason for the need to identify the Sabbatical Year with Sinai . This teaches that all of the Torah's commandments as well as their details are truly Prophecies . Furthermore , the enactments of subsequent generations receive this exalted status as well . The Laws of the Torah can be questioned and argued about. In the end the reason we obey them is because we believe that they are G-D given!

three branches of love

Let us now look back at our original discussion of the Mitzva of Ahavas Yisroe-l. The question articulated by the Rabbi was,"how is it possible to care about someone else like yourself"?
This seems to be an impossibility . It isn't even healthy mentally. furthermore you are obligated to save yourself if it ever comes down to yourself or your fellowman. So how can you ever love your fellow like yourself if it can't be like yourself?
The rabbi's suggestion followed the pattern of finding new information where you do not have the problem posed by the question. The Rabbi posed the consideration that I want to care for myself. When would I want someone to care for me? Only in cases where i couldn't care for myself!
Similarly, my love for another should be similar to my love for myself. Where he can take care of himself he doesn't want nor need my care. Only where he can't do it by himself such as when he is sick or just married is there the obligation to do things for him that he can't easily do for himself.
In other words, the care and love i give him is the care and love i would want for myself!
The Rambam's approach is different . The Torah does want you to love that person. How is it possible to love the person the same as yourself-not that he becomes as important in your life as you are to yourself. Rather , how do you consciously love yourself?
Rambam answers , you love your dignity , life , possessions and family. Just as you like people
caring about your things,care about the other person's dignity and possessions. In other words love him the SAME WAY you love yourself just not as intensely as you love yourself!
This is inspiration, that is that from the objection you come to a higher awareness. Here it means to focus on the objects of your self love and love the same for your friend.
The reason given for not being able to love the person like yourself is because he is not you. You eat for your own health and well-being. You dress yourself to look presentable . You don't care for the other because he is not you!
Chassidus teaches that this is only from the perspective of the body which separates you from another . However, from the view of the soul you and he are the same soul enlivening different bodies. From the point of view of the Neshama , all of Israe-l is one! So how can you love him like yourself? Because he really is YOURSELF! It is only the body that doesn't allow for this truth to be visible. However, now that you know the truth act and learn to feel accordingly .
What about the hierarchy for survival? This is because the Torah set priorities of the individuals we must care for FIRST not whom we must care for!
This is our theme of sublimation, that the question is part of the solution. The reason we feel inclined to feed ourselves first is not for a lack of Ahavas Yisroe-l , but in order to have a hierarchy

of whom to care for first.

unlimited love

The latest postings have triggered a subject that is a matter of controversy. In eastern thought there is an illustration of unlimited love of the heart of a mother killed by her own son to appease the son's jealous lover. As the son brings his mother's heart to his mate he trips at the entrance,to which the heart queries "did you get hurt my son?"
The story implies that a mother's heart is true to her child no matter what . In the Book of Eichah
Chapter 4 Verse 10 states that "compassionate women cooked their own children"! In other words,
the love of a mother also has a limit. So how do we understand the mothering instinct that allows a parent to risk life and limb for a child? Is it only to a certain point? Is there such a thing as unlimited love?
The answer seems to be that the instinct of survival is greater than the instinct of protection if the threat of death is a certainty and the individual feels that there is no other choice. Where there is choice , the parent will opt to save his child at the expense of his life. If they will both die and the individual is in the throes of extreme pain, then not even the love for a child will stand in the way.
At least that is what the prophet reports . This is also found in Parshas Ki Siso regarding the selfishness of a starved mother who will feed herself instead of her children.Again this in the state where the person cannot think to choose. Rather, the person continues by instinct. At that state survival is stronger says the Torah.
Therefore, the unlimited love that the ancients argued about cannot be found in physical love.
Rather, it has to be the love of a soul that senses the value of the other soul and is ready to give one's life for it. This can be found in the willingness of a child to die for a parent in order to save the parent from prison and the like as described by the Zohar. Even in that case,the overriding sense would not be natural love but rather a deep spiritual attachment that is Torah based not instinctive. It is for this reason that King David's love for Jonathan is the one extolled as an eternal love. What is behind this love?
The Arizal explains that David's love for Jonathan was that of a Rav for his student. He says that the love of a parent only affects the Nefesh, the lowest rung of the chain of the soul root of the person. The love of a Rav and a Talmid through Torah affects the next level of soul called the Ruach. This love is not dependant upon a physical relationship or condition, As such it can be everlasting.
This explains another difficult concept in Chassidic lore. The Alter Rebbe , the Baal HaTanya said that Reb Boruch of Mezbitz was only a grandchild of the Baal Shem Tov in the physical . He, however, was a grandchild in the spirit.
This requires clarification, for the very teachings of Chassidus extolls the superiority of the child's connection to the essence of the parent over that of the stuident whop only receives a ray of the Rav's personna vis a vis his lectures, no matter how profound ?
The answer is given by The Rebbe in Likutey Sichos that through devotion to the essential teachings of the Rav , the student can actually become more profoundly attached than a child.
This is only where the relationship isn't just intellectual-rather it becomes spiritual. This is when the spirit or purpose of the Rav becomes the spirit of the student. At that point the love of student is greater than that of a child, unless of course the child becomes a student as well. The Rebbe goes on to explain that this is only through Torah. For only in Torah is it possible to express one's essence through his Torah teachings . This is because G-D Himself put G-D's Essence into the Torah. Therefore, all other great teachers of Torah could place the essence of their being which is above the capacity of a physical child to receive in body , into their Torah teachings!

Thus when husband and wife share a bond of purpose within a Torah life , their love becomes everlasting.