 Our sages look out for us; yes they do. They are our leaders and as leaders they have to squeeze out the optimal best in all of us and motivate us to be the best we can be. They are our cheerleaders when we do well, and console us when we sinned. The Sages have an important task in where they have to represent us well; they have to instruct us to say the proper terminology in court so we can get the optimal verdict.
How do they do it?
How do they provide us with proper representation? We have to ask ourselves “What’s the best way to have a good year and get in the book of life? How do we go about it? What’s the best method, percentage-wise for a successful sweet year? Should we have a businessman approach and get the best deal possible?” If we are desperate, maybe it would be wise to grab any deal!!
The lawyers are our Sages, who through the guidance of our Torah, comprised a three method plan to approach G-d on Rosh Hashanah. Our chachamim believe this formulation of prayer, which they added some salt and pepper to it, will enable us, if done right, to receive a good verdict. We will discuss Yom Kippur a bit later.
The Three Methods Are:
* Shofrot – A shofar is the main symbol of the high holidays. What’s so special about a shofar? Why do we need to hear it?
The Chazanim (cantors) Rabbis, and the person who tokes the shofar (shofar blower) are all meticulously careful that there should be 100 sounds blown before the crucial mussaf prayer. One may ask, why 100 sounds? Rabbi Berel Wein mentions one reason, which we learned from a famous incident that happened at the time of the shoftim (Judges).
The word LINSHOM means to breath; it comes from NESHAMA – the soul. The purest part of man is the soul. For this reason, G-d may have mercy and forgive us. After all those layers and layers of sin one accumulated, there lies the purest of good, the NESHAMA. When G-d created man, he blew into his nostrils the breath of life. There are a number of ways one can identify someone. At night, in the dark, one can tell a loved one through the sound of their breath; if one wants to get spiritual, one way to start is to take deep breaths. The essence of the soul is though the passage of breathing. This is the reason we blow the shofar which is the highest form of prayer because it comes from the inner part of man; a part that’s not tainted, the purest part of man, deep inside him, the NESHAMA. So, apparently through the shofar, it’s the purest Tefillah.
In the amida of Mussaf, the additional prayer said after the morning services, we say nine blessings. The Gemarah says the source for the number nine is the 9, AZKAROT mentions of G-d’s name in the story of Chana. We read on the first day of Rosh Hashanah, the story of Chana, who was known for the tremendous intensity of her prayer. Chana was a barren woman who had to suffer the humiliation by her husband, who took a second wife and bore his children. Chana’s prayers were finally answered on Rosh Hashanah. She had a son who became the great prophet, Shmuel. There is a very important message one can learn from the story of Chana that is a very essential part of the holiday, and for that matter an essential part of life. At the end, Chana bore seven children while her rival lost a child every time Chana gave birth to one. One must realize there is a change of fortunes that the unpredictable life offers. Rav Tzadok HaCohen says the Shofar blowing consists of shevarim and teruahs which are broken sounds representing crying, broken spirit. This must always be sandwiched in by two tekias. The firm unbroken sound represents joy. This represents the theme of the day; we have to be joyous, however we are judged; so anything can happen, which translates into fear. For some, this year will bring joy and for some sorrow. For some, fortunes will change and for others not.
* Zichronot – remembrance: When we pray and ask G-d to remember our good merits, we are referring to our ancestors. We said in our previous newsletters since we are the genealogy of those great people, it would be a good bet, and it would be safe to assume that those great qualities are found in us. Therefore, He should forgive us because we are bound to do well. So we remind him of the major shining moments in our history where it was so impressive it would be hard for Him not to forgive us. It’s a tremendous weapon which we use on Rosh Hashanah. The three major characters that will help us in this theme is Avraham, his wife, Sarah, and their son Yitzchak, and the major event is the Akeda.
What’s important to note and a major aspect to Judaism is the power of the Hebrew letters. Avraham and Sarah were believers of monotheistic G-d and they openly campaigned for Him. Unfortunately, though, they could not have children. G-d rewarded them by adding the letter ‘HEY to Avraham and Sarah. As a result, Avraham and Sarah became a new entity. (Perhaps this is the reason when someone is sick, a new name or a letter is added). Avraham was taken out from the mazal of the world and was rewarded with the ability to go against nature. “You will always have the ability to break nature through your faith,” G-d said to him. They weren’t supposed to have children, it was against nature and yet, they did. So we see, the inception of Jewish nation, the whole Jewish entity began against nature through the power of the letter HEY. This letter represents G-d’s name. So if someone calls Avraham, Avram, they take away the power, not just from Avraham, but himself. He takes away the essence of the Jews. Avraham with the HEY fuels us together. Ever wonder why we are called children of Avraham and not the children of Noach (non-Jews). Because Noach had children naturally, he was part and parcel with the natural state of the world. We have an unnatural and illogical existence; we were crucified, humiliated, and tortured throughout history. However, we never lost hope; we were tenacious and we never gave up. So G-d remembers Avraham’s ability to spread G-d’s name and being a model example of what a Jew is all about. The acts of kindness were passed down through the generations to us. G-d looks at us and that particular potential to manifest itself through our personality. Then it would remind Him of our forefather, Avraham.
* Malchiot Ever wonder why we do not say one slicha – please forgive me – on Rosh Hashanah. Why don’t we bang on our heart like we do on Yom Kippur? Nevertheless, it’s the big time, Judgment Day. How is it Judgment Day if you’re eating such delicious foods via three course meals? When I was a young care-free fellow, the tradition was I would buy a new suit every Rosh Hashanah; that’s Judgment Day? Maybe one is being judged by friends on who bought the nicest clothes at bargain prices. Who got more bang for their buck this holiday season? The cheap is to pay Jamaica Avenue prices and have the Hugo Boss, Fifth Avenue look and quality. In essence, though, Rosh Hashanah is designed that way; it’s designed to feel like royalty. Everybody in shul is on their best behavior, dressed to the tee; one feels like royalty.
ME ZEH MELECH HAKAVOD – who is the king that’s wrapped in honor, in royalty? He’s the one who gets the KAVOD. The KAVOD is due to him. G-d is the king. However, if the king has no followers, his kingship is weakened. His people are the ones who raise the volume and strengthen his rulership. If not, they are not needed. So it’s our responsibility to make a tremendous kavod in His honor all year round, especially on Rosh Hashanah. We wear the fine clothes, cook fine foods and we feel good about ourselves. We feel like royalty. What a great feeling, right? By enhancing and indulging in the royalty, one is enhancing G-d. However, it’s important to think, “I am doing this for G-d.” All the clothes, the food, the feel-good is all for G-d. This is the frame of mind we should have on Rosh Hashanah when we pronounce MELECH – King – at every juncture of our prayer. All this material beauty is all for You, G-d.
The greatest teshuvah – repentance – that ever occurred was by one of the three central characters:
The Matriarch, Sarah
When the three angels arrived to Avraham’s home and proclaimed, “Sarah and you will have a child”, Sarah upon hearing them from the back, by the door, laughed. We’re going to have kids – that’s funny. Apparently, G-d didn’t find her reaction too amusing and asked her, “Why did you laugh? Do you doubt I have the ability to do so, the ability to change your mazal?” Sarah answered something very startling, “I didn’t laugh.” “What do you mean you didn’t laugh? Are you lying in front of the Almighty? That’s chutzpah!!!” What is startling is that she meant it! Sarah was completely sincere that she didn’t laugh.
“HAYOM HARAT OLAM” We say in the Mussaf Amida prayer “today”. Today, I am a different person. I totally regret what I did, to an extent, to such a level that I disengage, dis-associate myself from the person who sinned. Although I take responsibility, however, that’s not me anymore; I’ve changed; I would never do those things again. With all the regret that was in her heart, she meant it. How else would one explain her naming her son Yitzchak; Yitzchak means laughter. Is it possible she would name her child after a sin? That would constitute the highest level of audacity. However, the name will forever be associated with the highest level of teshuvah – repentance – performed by our matriarch, Sarah.
Yitzchak
Yitzchak’s special quality was how he prayed. No one prayed with such intensity as Yitzchak did. When his bride-to-be, Rivka, arrived and she saw him for the first time, she fell off her camel, because she saw him at the time when he was in the middle of prayer. It left such an impression that she was struck with such fear and awe of him for the rest of her life. When one makes the leap and becomes religious, this individual’s prayer is beloved in G-d’s eyes more-so than the prayer of one that has been religious all his life. One may think such was the case with Rivka who came from a house of reshayim. Rivka’s strong character and extreme kindness was quite the opposite of her family. One can only imagine how difficult it was for her to live in her father’s house; she was a unique individual, a tzadakus. Rivka’s prayers rattled the heavens. However, it was Yitzchak’s prayers that were accepted, in which, enabled them to have children, because he prayed with intensity. The Test G-d injected Avraham with such a love for his son, Yitzchak, like no other, which made the test extremely difficult.
These three characters showed such devotion to G-d; such devotion and love to each other, that they’ve taken human potential to an unprecedented level. We are proud to say we are their offspring and offspring inherit the character traits, the genes of their ancestors. So if they were outstanding, we too, have the credentials and potential to reach them. G-d, then should give us the benefit of the doubt; after all, we’re a chip off the old block.
With these three methods, we hope that it would be sufficient for a good Judgment Day. The next part of repentance is Yom Kippur. |
Archive for Rabbi Avi Matmon
Better Understanding
Why do we blow the shofer 100 times?
The Symbols of the Rosh Hashana Table and its Mechanism
There have been many Jewish scholarly interpretations over the centuries concerning which bean-like food was meant by Abaye and so, different Jewish communities follow different rabbinical interpretations of what was meant by Abaye
Regarding whether the symbolic foods of Rosh Hashanah were to be eaten or simply displayed on the Rosh Hashanah Seder table was a subject of debate among various Talmudic authorities. The custom that was decided upon was simply to recite blessings over each symbolic food, touching each food in turn while blessing it. Today, the custom is to recite the appropriate “Yehi ratzon” blessing over each food, and to sample each of the symbolic foods in turn.
The following is a basic structure of a Rosh Hashanah Seder. Mind you there are many customs.
One recent custom I heard involves lettuce, half a raisin and celery.
Its prevalent in United States- it’s a play on words “let-us have a raise in salary”. Now if you think I’m being a wise guy, well…. think again.
Some have a custom to recite the symbolic Yehi Ratzon before washing of the hands and some after one eats bread
We dip the bread after we say the blessing of HAMOTZIE LECHEM MIN HA’ARETZ in honey instead of the customary salt. Honey is symbolic of having a sweet year.
Why do we add UMEH TUKA when we say shana tova?
The ultimate believe and trust in G-d is to understand that everything HE does is for the good even if the situation is bleak. We would not be able to see the truth until we leave this world. Mind you, relegion is a belief. We reaffirm our belief by the first statement (shana tova) However by adding UMETUKAH we suggest to make the good, though be sweet and wonderful.
Why do we dip the apple in honey?
When Yitzchak requested to smell Yaakov, after Yaacov dressed up like his brother Eisav to receive the bracha instead of him, Rashi comments that he smelled an apple tree from Gan Eden and he knew, then, he’s giving the bracha to the right son. This kindness that G-d did with Yaakov is reiterated on Rosh Hashana by dipping Apples in honey
Honey represents sweet year. Our Sages recognize the value of honey They call it a “sixtieth of the manna” because it shares many of the curative qualities of the nourishment food from heaven which our ancestors ate in the wilderness.
Nowadays the term honey means bee’s honey, but the famous Biblical verse ” A land filled with milk and honey” refers to date honey. Dates are one of the seven species characteristic of the land of Israel.
In earlier times the tall majestic date palm and its nourishing fruit were a symbol of victory and prosperity The pillars of the holy Temple were decorated with palm leaves in relief. It has the ability to relieve depression according to the Rambam. Dates are known as “tamri” is related to the word “tamri,” meaning consume or finish. This food is similar to the beets and leeks in that it is eaten with the intent that all enemies will end their detrimental wrath.
Yehi ratzon milfanecha ……..sheh-yee-tahm’u oy-vay-nu.
May it be your will Eternal God that our enemies will be finished
Pomegranate
The prayer for the pomegranate is “sheyirbu zechuyoteinu kerimon. It is one of the Shivat Haminim, the Seven Species for which the Land of Israel is praised (Deuteronomy 8:8), and was one of the fruits brought back by the Twelve Spies (Numbers 13:23). Both the decorative items hanging from the Kohen Gadol’s robe (Exodus 28:33-34; 39:24-26), as well as the ornaments atop two columns in the Beit Hamikdash built by King Solomon, resembled pomegranates (I Kings 7:13-22; Jeremiah 52:22-23; cf. Tosefta Ohalot 13:9). The pomegranate is mentioned in Shir HaShirim, the Song of Songs, as a symbol of beauty. Rimon, the Hebrew name for pomegranate, may be derived from ram, which means high or elevated, because unlike other fruits pomegranate are lumpy rather than smooth.
Pomegranate is mentioned in the Song of Songs six times and many times elsewhere in the Bible. It is likely that the famous six pointed Star of David symbol of the Jewish Monarchy, was inspired by the “crown” of the pomegranate. When its spikes are flattened they form the familiar star. According to a Kabalistic interpretation, the six points of the star are composed of two superimposed triangles. One triangle represents Pesach, Shavuot and Sucot the three festivals spent at the Temple in Jerusalem. The second triangle represents Rosh Hashana, Yom Kipur and the Shabbat- the three festivals that have no obligation to be spent in Jerusalem.
The misconception about the pomegranate having 613 seeds is widespread, but its source is readily apparent. The pomegranate is also a symbol of fertility, and thus of the unlimited possibilities for the New Year.
Leeks
We eat leeks in the hopes that our enemies will be destroyed. The Hebrew word for leeks is “Karsi,” which sounds like “kares”, to be destroyed. The Artscroll Machzor lists the יהי רצון on leeks as:
יהי רצון מלפנך, ה’ אלקינו ואלקי אבותינו, שיכרתו שונאינו
May it be Your will, Hashem, our God and the God of our forefathers, that the decree of our sentence be torn asunder; and may our merits be proclaim
We should be like the head and not the tail
Weather it be the head of a kosher animal or fish this symbolic custom is a bracha for great achievement in spirituality. If our spiritual side see’s success then automatically our physicality will have bracha. We should be in the head of the class and not in the back of the line.
Since fish live under the water and are thus concealed from view, they are protected from the gaze of the seventy nations of the world. Its a symbol against the evil eye. Fish is a symbolic expression of our wish that our merits may multiply like the fish of the sea.
There is a direct connection between our physicality and our spiritual side. What happens here has an effect there. The physical symbols are there to awaken the spiritual counterpart. The tool that we are provided with is through physical actions and speech.
G-d gave man the ability, the gift to express himself through speech, and we clearly see it from these symbolic practices. When one recites the yehi ratzon he should have deep concentration like he does with his prayers. Interestingly, there is a pattern where we derive these symbols through puns, words that sound the same. The power of speech is such that even words that have similar sounding puns can affect our fate. The angels say amen to what we utter and it happens.
Its funny, the Chofetz Chaim suggest to an extent that one can utter puns in his comfortable language and that in essence can be symbolic. That’s astonishing! One can change fate through the English language through puns. It works in every language. That’s how, to a large extent, the power of speech works. This is the formula of how symbols have an opportunity to materialize our life into a sweet year.
Give Me Life
Yigal ben Chaim was considered one of the best chazzan of his times,
There is a very interesting story in the Tanach-Prophets that will shed some light on the true meaning of Rosh Hashana.
There was a man named Navot who lived at a time in Jewish history where the Jews were divided into two kingdoms, Judea and Israel. We Jews have a tendency to be very opinionated and therefore gravitate to our own corner and reject community. Although independent thinking can be healthy however at times two heads are better than one. There are pluses and minuses to having “too many chefs in the kitchen”. G-d, though, encourages unity and proclaims we would be much more better off united.
Navot was a very talented chazzan, one of the best in the business, who lived under the rule of the wicked king and queen Achav and Izzevel of the 10 tribes known as Israel.
Every Shlosha Regalim, a name for the three holidays Succot, Pesach and Shevuot- these are the three holidays that Jews all over Israel and Judea proper would walk and congregate to the Bet Hamikdash-Temple and pray. The top chazzanim in all of the land will be called upon to participate in the rendition of the holiday services; leading the pact was none other than chazzan #1, Navot. It was such a scene to hear and it made quite a positive impression for the sake of G-d. However on one particular Holiday Navot, for no real apparent reason, decided not to attend. Perhaps there were better things to do?
What transpired after would was downright cruel and the Navi suggests that perhaps Navot refusal to go was the cause for the tragedy which will occur.
It happened to be Navot was the proud owner of a vineyard in which Achav the King desired. The king asked Navot to sell it however he refused. Achav had such strong desire for the vineyard that he fell into a depression. Izevel, the queen took note of her husband’s demise and took things into her own hands. She hired false witnesses who testified that Navot cursed at the King which deserves the death penalty.
Navot, then, with his entire immediate family were put to death. Achav took over the vineyard. As penalty for showing disrespect to the kingdom the land was confiscated and became property of the king.
What a shocking tragic turn of events. This incident degraded Achav and Izevel into murderers.
Why was Navot treated so cruelly?
One of the major and important prayers we have in which we say three times a day and a fourth on Shabbat, is the Amida (literally means standing). This prayer is also called shemona esray (eighteen brachot). When we say the Amida, we take three steps backward and then three forward, and we pray in silence. The concentration should be so intense that talking is prohibited.
The Amida is divided into three parts 1) praise 2) request, or in a crude language ‘give me’ 3) acknowledgement. The structure of the prayers is so meticulously precise that one marvels of its construction. It seems like the sages took care of business providing us with the optimal dosage of prayer power so we can be in a better standing with G-d. During the days of Awe (Rosh Hashanah, the days of repentance and Yom Kippur), a number of additions are placed in our prayers. One of which is zachrainu lechaim, (remember us and keep us alive). A very curious question has been asked about this phrase; it seems like it’s in the wrong category; it should be with the ‘”give me’s” which is in category two. Why is it in the category of praise?
My father z’l always said the five fingers on the hand are all different; each finger is unique; each individual is also unique. Rav Gedalya Schorr compares the world to an orchestra. Each individual with his uniqueness has a part, which no one else can perform, and if he doesn’t perform, he doesn’t play his instrument, and the orchestra is not the same. Therefore we see that each individual brings his gift to the table and no one else can duplicate it.
When we say ‘Remember us in the book of life’; it’s not a gimmie, because the end of the statement says ‘lema’anach’ (We’re doing it for You. We are bringing our own uniqueness to serve You in whom nobody else can.) Therefore, our contribution is essential; it is part of the existence of the world and we should have it in mind that we’re doing it for G-d.
Navot was given a gift and his mission in life was to make KIDDUSH HASHEM-to make a really feel good environment for the KAVOD of G-d, by his beautiful voice. There was no use for Navot to be in this world otherwise. When he refused to go to the Festival in Yerushalayim, when he refused to provide his unique gift, his mission was then officially terminated.
G-d gave Navot a gift; he was a very gifted cantor who was supposed to enhance and the name of G-d by his beautiful voice at the Temple during the three festivals. That was his mission in life. However, when he refused to attend then his usefulness was no longer needed.
We too have a mission in life. G-d gave each and one of us the tools and the unique gifts to perform in this world. Our argument to have a good year is that HE should give us a good sweet year, another chance so we can perform these unique gifts for HIM, not for us. This is the meaning of ZOCHRAINU LECHAYIM.
Measure for Measure
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Germany in the 1930′s was known as a very cultural society. The Jews of Germany were so in love with its elegance, grace and blah blah blah that they considered themselves Germans first and Jews second; sounds familiar? One may wonder how can a society like that can turn to be cruel, brutal, and barbaric, which no one has seen in the history of mankind?
We read a few weeks ago after the miraculous crossing of the sea by our ancestors, that “they saw”, then “they feared”, then “they believed”. It seems like fear is part of the equation. Fear is part and parcel of belief. However, fear and religion – according to American taste – doesn’t get many brownie points. It’s not a popular word when associated with religion. In fact, I’m not going to title this article with that “word” in it. Hey, I got to sell this, don’t I? Americans like a slow song guitar playing spiritual orah, kumsitz style; or getting the spiritual high from appreciating the good things in life, like a good kiddush, a good meal combined with some good Torah learning. Personally, I’m all for that and that’s how I feel one can grow through the appreciation of all the wonderful things G-d has given us. However, we have to have a little fear; little just a little. I’d like to explain this through the following story. Although it’s a bit crude, it makes an effective point.
There was a father and son who had a nice relationship. At age 5, the boy got a racing car from his father. A number of years later, the boy received a bicycle for his birthday. After borrowing the family car too many times, the father decided to get a second vehicle and the boy ceremoniously declared it his. As time marched on, the son got married and had kids. The father, in the meantime, reaches an age where health is an issue and the doctor visits are more frequent. Years later, the son has to accompany the father to the medical facilities. It seems like the father has reached an age where he can’t take care of himself and the son has to put him into a home. The insurance doesn’t cover everything; it’s Medicare. However, the son and the father have some money saved up.
In today’s times, people live longer than in the past and the father has survived a good number of years at the home but the cost is a bit expensive and the family resources ran out. Therefore, he had to move back in with the son. He received plastic plates while the rest of the family was eating on the nice porcelain because of the possibility of him breaking it. It was very hard; the father became irritable and the son just the same.
One day, the son, although carefully planned, had an idea. He said to his father “Father, we’re going on a trip, you and me”. He takes him for a long ride on top of this huge mountain. After a nice walk, they get to the edge of the cliff. Just then, as he’s ready to push his father off the cliff, he notices his father smiling. He says to himself, my father is a very smart man. Let me ask him about his reaction. “Father I know you know why I brought you here, why are you smiling?” The father replied, “Because I did the same thing to my father”.
The son didn’t go through with the plan because of the fear of measure for measure in which his children will react the same.
A person can be educated, be cultured, and have elegance and class, but when G-d puts him in an extremely difficult predicament, he can turn into the cruelest animal one cannot even imagine. The one attribute that will prevent him from going to the extreme behavior mode is fear. The son was ready to kill his father out of frustration, but held himself back because of fear of measure for measure. What’s the expression? What goes around comes around. |
Protecting the Community
This D’var Torah was said over by Rabbi Jay Shapiro of WITS Institute in Milwaukee, Wisconsin.
If a mugger robs someone at gunpoint, what punishment does he incur? What about a burglar? What penalty does he receive when a family goes on vacation and he helps himself?
Believe it or not, according to Jewish law, the burglar gets a stiffer penalty than the mugger. The reason, the Sages tell us, is because it seems like the burglar is more afraid of man then he is of G-d, while the mugger treats G-d and man the same. This that burglar has displayed is a tremendous breach of faith.
Rabbi Jay Shapiro learns from Rabbi Samson Refael Hirsh something fascinating. When the mugger robs someone, it’s something personal as it’s between the mugger and the individual. However, if a burglar steals in the middle of the night, sneaking in and out of the house like a cat, this is a crime against society. His act is causing the sentiment that “we can’t trust one another, my house is my private domain and someone has trespassed on my property”. One cannot leave his house without worrying that something might happen. The burglar commits a sin beyond only affecting the individual; the entire neighborhood and community has been compromised; it’s a breach of trust. This is the reason why the penalty is so severe.
If one, for instance is a student and he is standing on line in the cafeteria waiting to be served and a delicious delicacy is served, let’s say its garlic hot dogs from Romanian delicatessen. When it’s his turn to be served, he grabs the spatula and takes five servings. This act of selfishness is a crime affecting the school community; it’s stealing from his comrades.
Rav Hirsch seems to indicate that a violation against society is far greater than one against an individual. Every one of us has a responsibility and owes a debt to society. G-d is emphatic about keeping an orderly and thereby growing world. This is of great importance to Him.
The Ultimate Task of Parents
One should know and realize by looking at the tablets that half contain man’s relationship with G-d while the other half represents man’s relationship with his fellow man. If one examines it closely however, one will notice “honoring your father and your mother” is placed in the wrong column – on the side that represents man’s relationship with G-d. Clearly, as far as I’m concerned, parents are humans and they belong on the other side of the tablets. Perhaps the designer thought it would look awkward having six and four placed on the Aron Kodseh (place where you keep the Torahs). Five and five look much better and even; it gives more presence to the Synagogue, especially the fancy shmancy ones.
We read in Psalms, which was written by King David; (Sefardim read it daily while the Ashkenazim recite it the month before Rosh Hashanah). “My father and mother have left me but I still have you, G-d”. We can deduce from the Psalm that King David relied heavily on G-d. We can also detect David missing his parents. But that’s kind of odd; before he was anointed King, there was a concern that he might have been illegitimate. Yishai, his father, wasn’t sure David was his son. At best, they had a cold relationship. Although one may argue that any doubt about the legitimacy of Yishai being David’s father was put to rest after the Prophet Shmuel anointed David, and a loving father and son relationship developed. However, David was on the run, whether being chased by King Shaul or whatever wars he fought. Furthermore, David’s parents and brothers (except for one) were massacred by the Moabites. So as far as David’s relationship with his father, what’s there that he missed so much that triggered him to make such a statement?
Any one of the readers who have had the experience of taking care of elderly parents realized that as long as they were alive, one felt the parent was taking care of them even though the opposite was true. The son or daughter paid all the bills and they would escort them to their medical appointments because they would not be able to go by themselves. In fact, my father once said when a person becomes old he reverts back to being a child. Even so, apparently as soon as they pass on, the children feel abandoned; they have an uneasy feeling of losing that nurturing parent.
Belief and trusting G-d requires one to fully rely on Him. How does one develop that ability? This is accomplished by practicing the concept of “leaning on and trusting” through the parents. They are there so we can really on them. They fed and clothed us and took us to school when we were young; they taught us about life. The college tuition was paid and they let us borrow the car. We look up to them until a certain time where then they pass the baton to G-d and we rely on Him fully. It may take twenty years or forty, but it’s inevitable.
This is the reason “honoring parents” is on the same side of man/G-d relationship. G-d and parents are part and parcel in bringing out in us the feeling of trust and having being taken care of and that the ultimate and optimal feeling one has to have to G-d. |
The Source for a Bar Mitzvah Celebration
The Avnei Nezer asks an interesting question. Who gets a bigger reward, one who studies Torah and doesn’t get enjoyment from the learning or one who learns and receives tremendous pleasure from it?
There are people who get such a high from learning. It’s definitely a nice feeling and at times I can testify about that tremendous feeling. One might think that the one who doesn’t get the enjoyment from studying Torah gets a greater reward. The reason is because it makes the obligation more difficult; he’s not enjoying it. However, the Avnai Nazer concludes that in fact the one who gets the pleasure gets the greater reward because that’s the proper way to learn.
Rabbi Baruch Dopelt, quoting the MARSHAL, asks, “Who gets a greater reward, one who is obligated to do a MITZVA-commandment or one who isn’t but does it anyway?
An example is given from the Talmud in tractate Kedushin. There is a discussion between Rav Yehuda and the Sages about if a blind man is obligated to do Torah commandments or not. Rav Yehuda says he’s not obligated, and if he does them anyway, they should have a celebration because of the difficulty due to his deficiencies. The Sages ask on Rav Yehuda and I paraphrase, “You mean to say that a person who is not obligated has a tougher time doing Gd commandments?! We say the opposite; a person who has an obligation has a far more difficult time doing the MITZVOT. The reason is that it’s human nature to say ‘I DON’T WANT PEOPLE TELLING ME WHAT TO DO. I’LL DO IT WHEN I’M GOOD AND READY!!’” The evil inclination plays with us. The more the obligation, the more the resistance and the more the mental TZA’AR-anguish. Therefore they conclude that it’s a lot tougher for one to fulfill the Mitzvot when he is commanded to do so.
In this week’s Parsha, we speak of a GER-convert. “We should not cause anguish to the stranger (convert)”. A GER, by the way, is one that has experienced the feelings both of obligation and no obligation to do MITZVOT. As a Jew, he is obligated do all the commandment; no excuses. When he’s about to convert, he does the MITZVAH without any pressure or responsibilities.
The Marshal concludes that if Rav Yehuda wanted to throw a party for one who is not obligated (a blind man), how much more so to a thirteen year old who is on the threshold of taking a tremendous step and accepting the responsibility to do the MITZVOT. THEY SHOULD THROW A HUGE PARTY!!! This is the source of a Bar Mitzvah celebration.
This Shabbat commemorates the 9th anniversary of my father’s passing. He orchestrated and led, with the help of Teddy Pinchasi and later Aharon Tzionov, Bar Mitzvot for Russian immigrants, who either could not afford it or because of not being proficient in Torah and tradition, did not deem it important. On three separate occasions, he would collect money and throw a big party at the main Bukharian Bet Hakneset in Forest Hills in honor of the Bar Mitzvah boys. The boys would get a chance to put on for the first time their new T’filin and to make the brachot.
As a child, my father escaped the Soviet Union with his Mother (my grandfather was too sick to travel) to Israel. He arrived at an age close to his Bar Mitzvah. It was difficult to adjust; still, they managed to survive. He never talked about his Bar Mitzvah. He didn’t need to. The actions he took by doing this big Mitzvah spoke for itself.
I once had the pleasure of meeting, many years later, one of the Bar Mitzvah boys. He was observant and Orthodox and with a beard. He said to me: “I used to come home every day from school and stare at the T’filin which I received as a gift and think of that special day. It left a lasting impression. Your father once came into the office where I worked and I was debating whether to walk over to him and tell him that I was one of those boys. However, I was too shy.”
It’s a shame he didn’t introduce himself, my father would have been proud.
Parshat Mishpatim
Introduction: One has to wonder why Parshas Mishpatim, which mainly talks about civil laws, follows the topic of the Mizbeach-the altar, which dis-cusses sacrifices to G-d. Is there some kind of connection?
One should know that there are many clues found in the Torah for us to discover, whether it be between the lines or under the lines.
Our sages here teach us a valuable lesson about the Torah’s judicial system. The two topics are actually part and parcel. The Torah is hinting that just like the intention of using the Mizbeach is to bring SHALOM between man and G-d and to be MEKAREV- bring man closer (KORBANOT-sacrifices, has the same root word) to HIM. So too the judges, who are not just there to find a person guilty or innocent, it is their responsibility to make SHALOM between the plaintiff and the defendant. It often occurs that both parties had some kind of relationship (in most cases, one has to like someone in order to do business with one another). One will lose the case and therefore have a certain animosity toward the winner. Nevertheless, it’s the responsibility of BET DIN- Jewish court of law, to try to bring the parties closer- to be MEKAREV and make peace among them.
In fact, the MIDRASH – Sages conveyed that G-d commanded Moshe to warn the Israelites that any dispute among them should be settled by Torah law (BET DIN) and not before a gentile court. It’s a grave sin to do so because it undermines the authority of the Torah and the whole concept of the court system’s purpose.
My father z”l would tell me that when he was working on 47th street, in the jewelry district, he acted a number of times, at both ends, as a person trying to resolve his business issue with another and as one of the three judges trying to settle a dispute. For the most part, in the jewelry industry, whenever there is a dispute among two Jewish parties, they would present the case to three SHOMER MITZVOT- observant Jews, and settle and make peace among themselves. The “judges” are chosen and agreed upon by the disputed parties. Peace is the primary objective of the Jewish court system. The Jewish people should be in unison. That’s what G-d loves.
First Portion: * The uniqueness of Judaism is that it’s not just a ritualistic religion. It incorporates many issues of everyday life into its repertoire. Few examples of this are: civil and Torah laws. So, if one is negligent with someone’s property who is religious, the Torah has Halachot for this just like it does for someone who is negligent with Shabbat and Kashrut matters.
* The wound is still fresh when one speaks about slavery to a Jew, even though it has been 3000 years since Mitzrayim. In fact, one good part of living in a democratic country like the United States is the freedom. Freedom of speech, for instance. Our civil rights laws are refreshing to say the least. One of the first cases in the Torah is in this week’s Parsha. It teaches us that if a Jewish man is forced into slavery because he was caught stealing, Bet din (the court) penalizes him by subjecting him to work for six years and is released in the seventh year. However, if the Jewish man likes his master and wants to remain a slave, then the master takes him to court where a ritual is performed. The slave places his ear by the doorpost where then his master pierces it. The ear and the doorpost are emphasized, because really, we are direct servants of G-d. However, this individual degraded himself by voluntarily becoming a servant of a servant. At Sinai, we heard the commandment of “do not steal”. However, this individual’s ear was not operating correctly at the time that we all witnessed the Sinai experience. Secondly, the door represents freedom, as the Jews were instructed to place the blood of the Pesach offering on it before they left Egypt. The pride and excitement of being freed and the receiving of the commandment, which we all heard, are being compromised by this individual as he is forfeiting his rights.
* If a man hits or curses his father or mother, he will incur the death penalty.
Second Portion: * The concept of “an eye for an eye” is introduced in this portion. If a man knocks someone’s eye out, should that individual be punished by taking out his eye? The Oral Torah informs us that the scripture should not be taken literally; rather monetary compensation should be imposed instead. A great emphasis should be placed on the value of an eye or any other body parts which were damaged. For example, if the victim uses his eyes for his livelihood, then the compensation should be greater.
* Man has a responsibility in a public domain and should be careful not to hurt others in any way. For example, if a man digs a hole in the middle of the street and another man is injured by it, compensation should be given, even though one can argue that the victim should have watched where he was going. Other factors which can determine the outcome of this case are whether it was at night where the pit was not noticeable, or the obstacle was found as the individual was turning the corner and was unavoidable. (Discussed in detail in the Talmud, tractate Baba Kama)
* If a man steals an ox, sheep, or a goat and slaughters it or sells it, he pays five cattle in place of the ox and four sheep in place of the sheep. The reason why he pays less for the sheep is because of the embarrassment the thief experiences while carrying the sheep, as opposed the ox where he is able to just pull it. What embarrassment has he incurred? The thief is not embarrassed; he’s even probably excited at the opportunity of grabbing the animal? We see that the thief subconsciously feels embarrassed and depressed for the crime. Man’s nature wants to do and create positive things.
Third Portion: * One of the subjects we discuss in this portion is if an individual is responsible when he is asked to watch an item for someone. There are some factors to consider, namely, was he asked to watch it for free or was he being compensated; was he authorized to use the item for personal use; did he ask to borrow it; did he rent the item; was the occurrence of the loss beyond his control. (This subject and all its details can be found in the Talmud, tractate Baba Metzia.)
* One of the ugliest aspects of human nature is when one takes advantage and abuses the weak and helpless. In this section, these topics are discussed. This ranges from the seduction of minors to one abusing in any way converts, orphans, widows and the poor. The Torah is emphatically stern about lending money with interest. One might think that a favor was done by lending the money and therefore therefor should be allowed to demand compensation through interest. G-d considers this taking advantage.
* If someone is found to be a witch, they shall be put to death. There is a mystical concept that there is an equal amount of spirituality and evil impurities in the world. Therefore, because of the weakening of Kedusha in today’s times, Samantha is not going to wiggle her nose any time soon. Although during the 1600s in Salem, Massachusetts they went a little too far in hunting witches;,the Torah is still very serious about the punishment of witches. The mystics teach us that the world is run through energies that G-d provides and it’s our job to transform them into positive forces. Unfortunately, some know how to manipulate these energies to satisfy their own impure ideas. Although manipulation of these energies cannot be the work of witches today, it can be done to an extent. By doing so, it produces negativity and prevents the redemption coming anytime soon.
Fourth Portion: * One must not curse G-d or the Judges. It is common for the loser to despise the deciding judges. Still, he must control himself. This is yet another method that can lead to an authority meltdown that one has to be aware of. In our democratic society, it is quite common to ridicule authorities figures. In fact, it’s a nightly ritual to do so on the networks late night talk shows. Although everything is done in jest, there is a lack of respect that’s developed because of this satire.
Fifth Portion: * One must not take a bribe. Rav Chaim Shmuelvitz Ztz”l states that a judge should be completely objective, to the extent that he cannot hear any testimony if the other party is not present.
* For six years, one should work the land and on the seventh year, the land should rest (not even fertilizing or loosening ground around a tree). This process is called Shmita.
* There are many places in the Torah where Shabbat is mentioned. I guess G-d is trying to convey a message; it’s important!!
* The Shalosh Regalim are mentioned. These three holidays are Pesach, Succot, and Shavuot. They are called “three legs” because three times a year the Jews would walk to the Temple.
Sixth Portion: * G-d reassures the Israelites that they will be protected.
Seventh Portion: * G-d reassures them further about entering the land of Israel. They should not be afraid of its inhabitants.
* The Israelites reassured G-d with their famous and impressive slogan “Na’aseh Ve’nishma” – we will do first, then we will hear. The phrase is an expression of the tremendous belief in G-d.
Why Do We Say Ben Zahar at the Brit?
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Living in the high energized Big Apple where there is so much to do in the course of the day we have to juggle a lot; therefore we have to allocate our time wisely. One meets many interesting people on the New York City subways (well not this past week because of Sandy). If I see a person on the subway who is somewhat knowledgeable in Torah, then I press him to say a good shmooze. Of course I too am more then happy to share something which I learned recently. Believe it or not, one can get some awesome Divrai Torahs. Such is the case many years ago with a nice guy and knowledgeable person by the name of Baruch. He told me a nice shmooze while standing on the F train and I would like to share it with you.
King Solomon (Shlomo) was considered the smartest man in the world. He had 1,000 wives. So you think us New Yorkers are busy. He was interested in marrying the Queen of Sheba. The queen was playing hard to get. She said to King Shlomo ” I’ll marry you under one condition – bring me all the birds in the world. Shlomo knew the languages of the animal kingdom so he dispatched a messenger to let all the birds know they should come. The Queen of Sheba counted all the birds and discovered one missing!! YOU GOTTA BE KIDDING!! Now that’s one meticulous young lady!! Shlomo, with his connections found the missing bird and asked him. ” Why didn’t you come? He answered ” I was counting all the Jewish males and females in the world”. Shlomo was puzzled. “What do you mean, isn’t it a 50/50 breakdown? Believe it or not, your majesty the king, it’s 70/30 female” the bird said. ” Some of the males don’t act like males. They don’t do the requirements which males are supposed to do, like putting on tefillin, going to minyan etc. This is the reason we say at a brit (circumcision ceremony) – BEN- ZACHAR; ben means son, zachor means male. Ever wonder why we say the double language? Why not just say one or the other? Because the new baby boy should be a ben and act like a zachar. He should do what a zachar is supposed to do.
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Altering Life in the Blink of an Eye
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There are times when it seems that all one’s effort is for naught. No matter how much one tries, it just doesn’t go. It’s similar to when one puts their car in neutral and presses the gas. The vehicle doesn’t move. It doesn’t help if one presses on the accelerator with more force. Absolutely nothing helps. This is how many of us feel sometimes. Does this sound familiar?
Rav Henoch Liebowitz z’l teaches us something very inspirational in this week’s parsha. When the two angels came to Lot’s house revealing that the city and all its inhabitants would be destroyed, Lot informed his household that they would have to leave quickly. However his future son-in-law laughed at him. “How can this city be destroyed? The economy is bustling” the son-in-law said. “The kids are playing in the street and there’s not a cloud in the sky; it doesn’t seem like anything is going to happen”. Boy, was he surprised; he and the entire city were destroyed. Interestingly, even though he ridiculed Lot, the son- in-law was a believer of G-d. So why didn’t he comply? Rav Henoch says, human nature is such that one doesn’t believe change will take place. Everything will remain the same. This is what the son-in-law believed. Perhaps that’s why a person never is able to comprehend that he will die one day. It could happen to my friend but it can never happen to me.
Just like change took place in a blink of an eye for destructive purposes, so too one can believe that changes can occur in the blink of an eye for the good. One can be single for twenty years and one day he dates a girl and in a couple of months is engaged to be married. The same goes with having children – one may think life follows a script however the captain of the football team doesn’t always get the head cheerleader. Life takes funny bounces and sometimes for the good.
Rav Henoch is trying to teach us one never knows. In the blink of an eye our prayers can be answered.
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