Tag Archive for new moon

CREATIVITY, MAN’S GIFT

March 12, 2015 Uncategorized No comments
CREATIVITY, MAN’S GIFT
A 197 feet long table, with room for more the 300 participants, was assembled by the Bnei Brak-based Coca Cola Israel company, in what is said to be the longest Shabbat dinner setting ever. Arranged on it was the traditional Shabbat fixings, including china plates, crystal goblets, Kiddush wine, challa bread, and, of course, dozens of Coca Cola bottles.
 
Many of us have dealt with people who are never satisfied. These people often complain and are critical about everything. They’re not happy with anyone, including themselves for that matter. I guess it’s impossible to not be subjected to this kind of negative energy of these personalities. Perhaps it comes with the territory; territory called – LIFE. Does this sound familiar?
           Rabbi Simcha Bunim (1767-1826) was a beloved Chassidic Rabbi whose many disciples would flock to be with their Rebbi. They would see him during the week or make arrangements to spend a Shabbat with him. One such devoted chassid, a very bitter and critical individual, traveled to see Rabbi Simcha but he arrived after Shabbat was over. When the Rebbi asked  where he had been, he replied with an attitude that he had actually been detained so many times that he had to spend Shabbat elsewhere. The Rebbi listened to this harsh man’s story and told him the following: “Shabbat is actually a very kind and gracious host and it treats its guests with dignity. For example, when Rosh Chodesh (1st day of the New moon) comes on Shabbat, Shabbat is kind enough to give up both the regular reading of the MAFTIR (Torah portion) and the MUSAF prayers to its guest – Rosh Chodesh. When YOM TOV (holiday) occurs with all its joy and splendor, Shabbat not only steps aside for the reading of the MAFTIR and its recitation of MUSSAF, it also gives a way for the reading of the Torah itself.
When Yom Kippur comes and brings with it the wonderful opportunities of pardon and forgiveness, not only does Shabbat give a way to the Mussaf prayer and Torah reading, but even the Shabbat meals themselves are set aside in Yom Kippur’s honor. However, when the somber Tisha Be Av with its unwelcome sadness and depression tries to come on Shabbat, a different attitude prevails. The Shabbat says: “No, you wait and come after Shabbat!! Perhaps you’re not making it here this Shabbat is a message from above! Unhappiness, and those who bring it are not welcome until the joy of Shabbat is over. Change your ways and Shabbat will welcome you as well!”
What’s all the hoopla that the day of Shabbat should be happy, special and relaxing? What about Sunday? Perhaps, with one’s hectic schedule, make the day of rest every other week? Why must we have the constraints of not turning on the lights or going for a drive?
The answer is that it is physically installed within us to Relax on Shabbat!
       Augustus the emperor of ancient Rome wanted to improve the economic conditions in his time. So he implemented 10 days a week instead of our customary 7. The Roman emperors operated on chutspah and lunacy. (By the way, ever wonder why August has 31 days, as opposed to 30?- it ruins the sequence of every other month having 31 days?! This is because Augustus was jealous of  Julius Ceaser (July), who got 31 days in his month while he, Augustus, would only have 30. After some time of the 10 day work load, the authorities saw – the efficiency rate decreased! They realized that it’s built in in every human the propensity to rest every seventh day!
Let’s ask another question found in the Zohar about Shabbat and then we’ll be able to shed some light on the topic of Shabbat…
It says VAYEH’VARECH HASHEM ET YOM HASHEVI’EEY-G-d blessed the seventh day. If we go out to work from Sunday to Friday – shouldn’t G-d bless the workdays instead? Why is He blessing the day of rest?
In this week’s parsha is the focal point of not performing work on Shabbat. It’s interesting because the language the Torah uses is MELACHA-work. The reason why  the other, more popular word – AVODA is not used is because, linguistically, although in English they both mean “work”, they translate differently in Hebrew. Any act can be called AVODA, even if it involves no skill and changes or improves nothing. Such acts include carrying stones or running.
By contrast, by and large, MELACHA applies only where change is effected for the purpose of improvement. Such acts include building, destroying in order to rebuild and erasing in order to write. Study and knowledge must proceed MELACHA. We must know – when and with what tool to work. It includes every means of improving the world!
 
One should know, there is a very important fundamental concept in Judaism. The Torah writes VEH’HALACHTA BEDRACHAV-and we should follow in (G-d’s) ways.  Therefore we can deduce,  to the area of creativity as well: G-d is a Creator and therefore each of us must be a creator like Him. G-d said, “Let there be light,” and so we have to bring light where there is darkness; He created a world, so too must we summon all our powers of creativity to advance civilization – be it in medicine, engineering, technology or any other human endeavor. We must use our creativity and ingenuity to improve the world for the benefit of all humankind. In so doing, we imitate G-d; just as He is the Creator, we become creators as well.
       We learn – the Torah forbade on Shabbat, by and large, only creative work.
      Rabbi Yehuda – the prince, who was the author of the MISHNA, happened to be good friends with Mark Anthony, the Roman High in command. One Friday night Anthony made a spontaneous surprise visit to Rav Yehuda. Rav Yehuda said: “Please, come, join me for Shabbat dinner”. Anthony was amazed and delighted at the delicious soup that he had at the meal. He asked Rav Yehuda: “This is the most delicious soup I had ever tasted. What’s  the recipe?
       Rav Yehuda replied:  “If you’d like – my chefs will give over to your chefs the recipe after Shabbat”.
       After Shabbat Rav Yehuda’s chefs did exactly as instructed. Six Months later, though, Mark Anthony visited Rav Yehuda, however he was very cold and distant. Rav Yehuda asked: “What’s wrong?” Anthony replied: “I could not duplicate the delicious taste of the soup. Even though my chefs duplicated the exact  instructions, it didn’t come out the same. What was the missing ingredient?” He was almost demanding!
      Rav Yehuda smiled and said: “The missing ingredient is Shabbat!”

      Let’s try to understand – why we should be happy on Shabbat and what is so special about the foods.  The Torah says -SHABBAT VAYINAFASH. Shabbat means to return! Where are we returning to? We are returning to the ROOTS! What is the meaning of the ROOTS?  At the Roots – WE ARE UNITED WITH OTHER SOULS!

      What does the word –  VAYINAFASH mean?  VAYINAFASH means – to REVIVE! We revive – what is important in life!
Let’s explain: the key word is creativity! There are two kinds of creativity, external and internal, and both are important. Sometimes we need to stop the external activity so that we can be internally focused. The internal creativity is to create a bond to our family and brethren. It’s a chance for unification and understanding.
       Judaism is all about the family! Our busy schedules, in hectic New York, doesn’t allow us to communicate properly with the ones we love.  If one ever notices a family sitting together at the dinner table during the week, it’s rare that they’re all together to begin with, everyone is in their own world. One is entranced in the laptop that’s placed on the table; one is talking on the cell phone to his friend. HELLO!! Is this Family Time? No, its just a bunch of individuals eating at a table!
       At the Shabbat table, if done properly, there are no electronic gadgets. One is forced to look at the person next to him. As a matter of fact, he might even listen to what he or she has to say. WOW!! On Shabbat we are not tied to a schedule, therefore, prone to connect to the family!
       We learn – when our forefather, the newlywed Yitzchak, brought his bride, Rivka, into his deceased mother’s tent, the candles in the tent were re-lit once again! It was lit from one Friday night to the next! The Torah hints – the “family” was re-established and revived through the building relationships of Shabbat!
       The Shabbat table is all about love! We read,  before the beginning of the meal, ESHET CHAIL, woman of valor, written by King Solomon (Shlomo). Shlomo took excerpts from the eulogy recited by Avraham to his wife Sarah. The tradition is 4000 years old! We see again, it’s designed  to enhance the love between husband and wife!
       Shabbat, though, is not the end means. If one communicates at the Shabbat table with his children and gives them the proper CHINUCH-education, then the family lineage, the Torah Mesorah, the Torah message continues!
       For this reason G-d blessed the seventh day – VAYEVARECH! IF ONE HAS PEACE AND UNDERSTANDING WITH HIS FAMILY AND FELLOW JEWS ON THIS DAY, THEN HE WILL BE BLESSED ETERNALLY THROUGH HIS POSITIVE INFLUENCE ON HIS CHILDREN AND HIS BRETHREN! For this reason – THE SOURCE OF THE BLESSINGS – BRACHA- FOR THE ENTIRE WEEK IS FROM SHABBAT!
      Once, when I was a senior in high school, many of my friends were planning on going to the Billy Joel concert. Many were planning to attend including a few girls of interest. This artist was the hottest ticket back then. The problem was it was on a Friday night! I was Shommer Shabbat! I knew – my father wouldn’t approve of me going, however, he was not the type to force me to stay home. He was not like that. During the moment of making a decision, I kept on envisioning my father with a disappointed look if I went. I decided to STAY HOME and have a Shabbat dinner with the folks! Nevertheless, I was upset, to say the least, and it showed a bit. I felt miserable in the beginning of the night. However, as the night progressed, with my parents loving warmth and good food, I began to applaud my decision!
       Shabbat table has that effect –  if done right!

What is a woman’s role in Judaism?

March 12, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of  Rabbi’s Yissachar Frand, Yossi bilus also contributing Marina Goodman, Esther Matmon and Dr. Abba Goldman
Bnos Malka Academy – girls school located in Queens
Dr. Jessica Jacob is an obstetrician-gynecologist in New Hyde Park, New York and is affiliated with North Shore University Hospital. She received her medical degree from NYU School of Medicine and has been in practice for 31 years. Dr. Jacobs balances marriage, children and grandchidren, successful practice and a very strict orthodox life
Hillary and Bill Clinton stopped by a gas station to fill up their tank for their long journey back to New York. The gas attendant smiled and shmoozed with Hillary as if he knew her from the past.  After leaving, Bill asked Hillary “how do you know him?” Hillary replied “I once dated him”. With a snicker, Bill said to Hillary “you see, picking me was the right choice…..I became a President”.  Hillary countered back “if I would have married him, he would have been a President”.
 It’s a cute joke as a matter of fact, interestingly, the Gemara teaches us that women were born with a BINA YETERA-an extra intelligent sensory, where she can see what men can’t and man needs that. Rav Chaim Volozhin has a beautiful interpretation of the verse EZER K’NEGDO-man’s helper. An expression found pertaining to Eve, who helped man, her husband, Adam, to build the world. However, the literal meaning of K’NEGDO doesn’t mean “helper”, in fact quite the contrary; it could imply “against him”. Rav Chaim is emphatic in his interpretation. She should not be afraid to voice her opinion and on many occasions it very well can be the opposite opinion. A wife is not supposed to be a “yes lady”.   Men are from Mars and women are from Venus and each come to the table with a different perspective of how to achieve the goals set out by the couple.
 We see G-d telling Avraham to listen to his wife Sarah and confront his other son, Yishmael asking him to leave the house because Sarah saw him as a bad influence on her son, Yitzchak. It seemed like Sarah had a greater vision of the situation at hand.
Rivka, Yitchak’s wife, daringly orchestrated that the brachot should be given to the younger son- Yaakov as appose to Eisav. Rivka knew he was the right choice to be the air-apparent.
The question asked is what exactly is the BINA YETERA-an extra intelligent sensory and how do women use it to improve the world?
Dr. Goldman says women are more deeply inspired then men; they are unwilling to switch gears, while men did switch gears by fluctuating between believing in G-d one moment, and turning to Golden Calf the next.
This explains Rabbi Yissachar basis perspective on the verse in this week’s parsha.    After Moshe called the people together and urged them to donate to the Tabernacle, the people started bringing the material. “And the men came upon the women (al haNashim)” [35:22].  The commentary Da’at Zekeinim m’Baale HaTosfot, provides an interesting interpretation. The pasukim [verses] reveal that the donated items were various types of women’s jewelry. The Da’at Zekeinim comments “and nevertheless the women participated and were meticulous to contribute in the Service of Heaven”. The pasuk is teaching us that the men took the women to donate the gold from their jewelry to the Mishkan, thinking that the women would be reluctant to do so. However, in actuality, the women gave willingly. Therefore, the Da’at Zekeinim adds, the women were given a reward that they were excluded from having to do work on Rosh Chodesh. This is a custom cited in Shulchan Aruch, that women do not do work on Rosh Chodesh [The new moon (beginning of a new lunar month)] [Orach Chaim 417:1]. At what point in time did the women receive this holiday? They received this holiday at the time of the building of the Mishkan, when they distinguished themselves through their willing donation of their jewelry to the Service of G-d.
The Da’at Zekeinim explains further that during the incident of the Golden Calf, the men took their wives’ jewelry by force. The women had refused to contribute to the Golden Calf. In contrast, by the building of the Mishkan, the women wanted to donate their jewelry. According to the Medrash, the contrast is even starker. The Medrash records that in relation to the Mishkan, there were in fact many men who were reluctant to give their money, while the women were universally enthusiastic.
The Da’at Zekeinim theorizes that because the Mishkan was erected on Rosh Chodesh Nissan, it was specifically Rosh Chodesh Nissan which was originally given to the women as a work-free festival. The Da’at Zekeinim concludes that the custom to refrain from work on every Rosh Chodesh was a derivative of this original holiday.

What is the significance of Rosh Chodesh that it was seen as a fitting holiday to give to the women?
Rabbi Frand saw a beautiful interpretation in the sefer [book] Shemen Hatov by Rabbi Dov Weinberger, which answers this question. Later in the parsha, the pasuk says, “And he made the Kiyyor of copper and its base of copper from the mirrors of the legions [women] who massed by the entrance of the Tent of Meeting [Shmos 38:8]. There is a beautiful Rash”i here that elaborates: “The women of Israel had used these mirrors when beautifying themselves.”
Rash”i explains why these mirrors were so precious to G-d. When the Jews were enslaved in Egypt, the men gave up hope. They did not want to live with their wives. They did not want to have children. The thought of fathering children who would be born into and live and die in slavery was overwhelmingly depressing. As the Medrash in Shir HaShirim describes, the women went out into the fields and beautified themselves in front of their mirrors and convinced and persuaded their husbands to live with them and to have children. Those mirrors represented Klal Yisroel. Had it not been for those mirrors and that makeup and the beautification efforts of those women, there would not have been a Jewish nation. Consequently, G-d insisted that those precious mirrors did in fact belong in the Mishkan.
We see that those women exhibited the attribute of faith in redemption. When all seemed bleak and full of despair, when no future seemed to exist, when there appeared to be no purpose in having children, the women retained a hope in the future. The women kept the dream of rebirth alive. When the men were feeling down and were ready to give up, it was the women who insisted “We must go on.” When the time to build the Mishkan arrived (according to many Rishonim this was after the sin of the Golden Calf), the men said, “We don’t want a Mishkan”. The Mishkan represented a great descent from spiritual heights for the Jewish people. Had there not been a sin of the Golden Calf, there would have been no need for a Mishkan. The Shechinah [Divine Presence of G-d] would have permeated the entire camp.
There would have been no divisions — such as “The Camp of the Divine Presence”, “The Camp of the Levites”, “The Camp of the Israelites” — within the Jewish people. The entire camp would have been a “Camp of the Divine Presence”. We would have been on such a high spiritual level that G-d would not have had to confine Himself to a single Mishkan [Tabernacle].
But after the sin of the Golden Calf, G-d said that He could no longer dwell among the entire camp. He needed a special place — the Mishkan. Consequently, to the men, the Mishkan represented, not a spiritual height, but spiritual compromise and descent. The men lost their enthusiasm for contributing to the Mishkan. They were reluctant to donate their gold and silver.
The women, however, again prevailed. They came forward enthusiastically saying, “We must go on; do not despair; do not dwell on the negative; there must be a future; there must be rebirth; there must be renaissance”. This is a unique attribute of women! They demonstrated this attribute in Egypt, they demonstrated it by the Golden Calf, and they demonstrated it by the Mishkan, and it says in the Torah that in the merit of righteous women – Moshiach will come with its redemption!
This spirit, our Sages say, is most appropriately rewarded through the festival of Rosh Chodesh. Rosh Chodesh represents rebirth, renaissance, and renewal. “This month for you is the beginning of all months…” [Shmos 12:2]. In a homiletic sense, the word haChodesh (this month) is related to haChidush (this renewal). The moon drifts further and further away from the sun, becoming smaller and smaller, until we think it has disappeared. And yet, it comes back, renewed and refreshed. Our righteous women symbolize this power of renewal in the Jewish people. Therefore, it was only right that the women be given Rosh Chodesh as their own private holiday.

One can take this concept further; the whole physiological make up of a woman is based on renewal. Their monthly cycle is testimonial to this. At a certain time of the month they are able to mimic G-d and create. When opportunity is missed, the body rejuvenates itself and they try again. This power to create was not trusted upon men; it was the women that have the power physically and in all the other aspects that comes with it.

TODAY’S MODERN WOMAN

Lubavich headquarters gathering of women teachers all over the world
Women were given the privilege of being the makers of Jewish homes. The Hebrew word for “homemaker” is “akeret habayit”.
“Akeret” is the feminine version of “ikar”, which is the “central aspect”, or “the essence of something”. “Bayit” usually means “house” or “home.” The Temple that stood in Jerusalem was called the “Beit HaMikdash”, “beit” meaning “house of” and “hamikdash” literally meaning “holiness”. Often, it is referred to simply as “HaBayit,” “the House”. Thus, in Hebrew the same word is used for both a “home” and “the Holy Temple”. In fact, the purpose of a “home” is to be a “mikdash me’at,” a “miniature sanctuary”.

For an akeret habayit, there is no contradiction between valuing her central position in the home and developing her interests outside of it. A traditional Jewish woman who works outside the home considers herself every bit an akeret habayit as a woman who stays home. There is no “housewife” versus “career woman” dichotomy… In “Eishet Chayil,” the prayer that is recited at theFriday night Shabbat table-the ideal woman is described as an expert businesswoman.

Over thousands of years, girls were educated at home, by their mothers. However, the western world proved to be difficult to maintain the spiritually enthusiastic Eshet chail. It wasn’t until Sarah Schenirer, who was a pioneer of Jewish education for girls. In 1917 establishing the Beis Yaakov school network in Poland. She saw girls being uneducated in basic Torah knowledge to an extent that they desecrated the Sabbath. Schenirer started to give classes in her workshop (she was a seamstress).  The main goal of the schools was “to train Jewish daughters so that they will serve the Lord with all their might and with all their hearts; so that they will fulfill the commandments of the Torah with sincere enthusiasm”.

How important it is for a Jewish girl today to have a strong Torah education. If today’s women only knew the important role they have in maintaining the Jewish home, if they only knew their lone role to renew, to reinvigorate hope, they would approach life with a strong vigor. Rosh Chodesh is the Jewish woman’s holiday; it’s a time for her to celebrate the unique qualities she has, the unique qualities in maintaining the bait-house of G-d and raise banners by giving it over to the future generations by properly raising children in Torah environment who will continue the strong chain of our nation to continue to serve G-d and thus merit even more of G-d’s love and protection!