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This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Mayer Glazer, Yisschar Frand, Baruch Dopelt, Jay Shapiro, Uri Sklaar, Yossi Bilus, Dr. Abba Goldman
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Hey, Jews are smart! Did you know that? In fact throughout the course of an ordinary day we practice brain exercises by negotiating contemplating issues with, out of all people, ourselves. For example, any child will think twice about eating meat, no matter how appetizing it is, for he knows he can’t have dairy for the next six hours. So the calculations start. He says “If I eat the hot dog now, will I be clear and free to eat the Carvel ice-cream when it comes my way later tonight? Perhaps if I consume the frank quickly and not waste time and maybe the ice cream which I will be receiving will be delayed by traffic, I could, then, conceivably pull off eating both. Or maybe, perhaps, I shouldn’t take the chance”. “Or perhaps I can sandwich bag the hot dog then I can eat it later after the ice cream” These are the negotiations that any red blooded observant Jew has to go through daily. Granted, it’s a challenge but we are committed……aren’t we?
 Baker Bob was one of the finest bakers in the Catskills. Not knowingly, one individual arrived at an event where Baker Bob’s desserts were on display; however, he had a meat for lunch. Anybody who knows anything about baking knows that the best deserts and chocolates are made with butter and milk. It’s very hard to resist Baker Bob’s cakes and pastries. After a half an hour the individual too succumbed to the cakes, even though the time allowed to eat dairy did not arrive, rationalizing, “although my ancestry custom is to wait six hours, I will adopt the German Jews custom of waiting three hours”. As time passed on, he began to be more lax eating dairy right after meat justifying his actions even more, saying “it’s not so bad…at least I’m not eating the two together”. This is a frequent problem among many, where one thing leads to another and the individual degenerates. We have to explore why this is so? Where and how did he develop his brazen authority to feel he’s capable to make such decisions? Our people like to exercise, often, the ability to “rationalize”. It’s what we do best. The Jewish cup (brains) is one of the finest in the business; we are not robots; we are known to be thinking machines. Does this precious Jew have the power of decision making? What tends to happen is him saying, “perhaps I’m not so careful about keeping milk and meat laws but I’m careful in other areas; nobody’s perfect”.
Let’s explore the ability to rationalize and how we can use it to our benefit. One has to realize that at times it can backfire and we can get in trouble. The first time we learn of someone rationalizing was the first woman, Eve.
“And she saw that the tree was good”(2:6 Bereshit) It seems like Eve rationalized the tree was good to eat, even though she was told otherwise.
In the second of this week’s parshiot, Bechokotai, G-d threatens us (26:14) “if you do not listen to Me and do not do all of these commandments”…then……Hey! There are very un-pleasant curses written as a result of not keeping them. One has to ask why G-d is so rigid. So I don’t observe all, however, I keep most.
 Furthermore, when do we exercise our famous gift of brainpower? It seems like the Torah is limiting our “say power” by demanding that we observe all the commandments or else.
In a few weeks we will celebrate the receiving of the Torah. If one examines the whole courtship of us, the Jews, receiving the Torah there is one important expression that we, our ancestors uttered that elevated and separated us above the other nations. When approached by G-d, we answered “NA’ASEH V’NISHMA”-“we will DO, then we will hear”. It was a tremendous act of faith on our part, it was what HE wanted to hear, where then G-d rewarded us with His Torah. We did not say “what is in it”? It was for the very reason why we uttered the words “NA’ASEH V’NISHMA” we were chosen. However, by picking and choosing what commandments to keep and how to keep it, we are violating that breach of trust which G-d put so much faith in us to be labeled the “chosen ones.” We are violating the statement that made us famous.
By picking and choosing what commandments we feel have to be observed, we are creating our own mandate. It’s not G-d’s Torah, it seems like it’s the individual’s own contraption. Is it our morality or is it G-d’s morality? Is it our laws of Shabbat we are observing or is it G-ds. If it is G-d’s, then we have to abide by his rules.
Many are mistaken to think that if it’s not logical, if it doesn’t make sense, then one is not obligated to perform it. This mindset goes against the main principle of “NA’ASEH VENISHMA” which got us on the map!! This is what made us an attractive commodity in G-d’s eyes.
A story is told of a college student who made a commitment to start keeping Shabbat. Exited, he had a Shabbat meal by an observant family nearby his dorm room. He got an unpleasant surprise, after the meal, as he entered his dorm room. His roommate, who had left town for the weekend, forgot to close the lights which were glaring bright throughout the entire room. G-d doesn’t waste any time in testing people. His first Shabbat was a painful and tiring experience; however, he mentioned it made him stronger. Besides the commitment he had to G-d and His commandments, he learned to be disciplined. This is an incident that- if successfully passed – separates the men from the boys.
An interesting question arises so when and how can we rationalize our actions? When can we use a little “brain power”?
 Let’s return to the first woman, Eve. She saw it was good, rationalizing, to eat from the tree. The problem at hand, it was without authority. We have to ask what argument the snake presented to enhance the tree’s attractiveness persuading Eve to go against her husband, Adam’s command. The snake said “if you eat from the tree you will have tremendous knowledge like G-d”. Acquiring G-d’s knowledge had such an appeal that Eve would circumvent and jeopardized not only her residency in Gan Eden, but her entire existence?!!
What, then, is G-d’s knowledge that is so appealing? The Torah. The Zohar says that the Torah was created first and the world follows the Torah’s cue. When we pray to G-d, we are talking to HIM. When we learn his Torah, HE is talking to us. One, who learns, adjusts his thinking to the Torah. That is tremendous!! He becomes, not only closer to G-d, but speaking through HIM. He, who learns, becomes a changed man, a superior man! However, the learning of G-d’s work must be consistent; a regular connection is required. One of the main questions they will ask after one departs this world “did you learn Torah daily”.
However, when one stops learning the Torah on a consistent basis, he, then, does not grow with G-d and therefore, locks in to what makes sense to himself, therefore, stumping his growth. He makes up his own self style following his internal compass. He develops an arrogant attitude of “whatever feels right is right”. He rationalizes that it’s okay to eat milk soon after meat.
If one wants assurance that the curses above will not take effect, he has to have complete faith that all the commandments are important to keep. To be able to succeed in the mitzvot that G-d designed, one has to make time to learn His masterpiece, the Torah, and apply it to everyday life.
Sometimes we forget the meaning of a world without Torah. A world without Torah is just a matter of the thickness of the veneer. It is literally a situation of “each man is prepared to swallow up his fellow man” [Pirkei Avos 3:2]. The line between a human being and a wild animal – without the guiding moral force of Torah – is indeed very thin.
On Shavuot, which we are anticipating in a few weeks, we read the story of Ruth and Orpah. Ruth and Orpah were sisters, daughters of Eglon King of Moab. They were from royalty. They had to choose between going back to a strange land with a woman, Niomi, who was an old widow without a possession in the world or returning to their father’s palace. Who really made the rational decision?
Rabbi Frand learns out that if we look at the situation with a cold calculating eye, Orpah clearly was the one who made the logical decision. Ruth made an irrational decision. Why follow Naomi? It does not add up. Ruth realized the difference between a life with Torah and a life without Torah. When the dilemma was put into those stark terms, Ruth had a relatively easy decision. Life without Torah is not worth living. This is the essence of Shavuot. Its not a coincidence that we learn that Ruth grandson, King David danced uncontrollably with tremendous happiness and vigor in front of the Torah. How can a king not have his controlled demeanor? That behavior might not be fitting for a king; or perhaps it does!! King David was ecstatic because he knew, like his Grandmother, how Torah can transform man to a much elevated status. He knew that it is the true “brain power” where it is permissible to rationalize, as long as its studied daily. He knew having faith in G-d, proclaiming NA’ASEH V’NISHMA and doing all of G-d’s commandments is the ticket to a better life.
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Archive for Rabbi Avi Matmon
Exercising our famous Jewish gift, brainpower, wisely
Is it the “crowd” that infuses energy at a wedding?
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s,Yonnasan Zweig, Yisschar Frand, Berel Wein Dr. Abba Goldman
The crowd makes a difference
How significant is it to fit in, to be part of the crowd, to be in the inner circle. Do the readers remember a memorable article I wrote, a number of years ago, titled “men without country “where some of us feel they don’t belong anywhere? Many of us might argue we don’t need to be part of any particular group, especially where Americans cherish, and rightfully so, a degree of independence. The 1970’s embodied the “me” generation. Mind you, it was the “me” generation and not “us”.
In this week’s parshiot we discover something puzzling to many of us who don’t belong.
“…He shall dwell in isolation; his dwelling shall be outside the camp” (13:46)
The Torah teaches us that the Metzorah (“one being diseased,” with certain skin afflictions, collectively called tzara’at, that cause spiritual uncleanliness in the afflicted person.) must remain in isolation, away from human contact. The Talmud explains that a Metzora is guilty of anti-social behavior and therefore he is separated from society.
Nevertheless, there is an exception; Rashi tells us that a Kohen should not proclaim a newlywed a Metzora during his seven days of festivities, when a Jewish couple marries the first seven days. “The seven blessings” also known as birkot nissuin (Hebrew: ברכות נישואין), “the wedding blessings” in Jewish law are blessings that are recited for a bride and her groom as part of nissuin. In Jewish marriages there are two stages – betrothal (erusin) and establishing the full marriage (nissuin). These blessings are also recited as part of the week-long festivities celebrating the wedding; in most communities these festive meals occur during the week after the wedding- sheva brachot.
Why would we allow a newlywed to begin a relationship with his wife before he is cured from a behavior that will surely hamper this relationship?
In order to answer the question, one has to understand the significance of sheva brachot and for that matter – marriage.
In order to complete the bond between Man and Wife, there is a two-step process, Erusin and Nissuin.
It’s pretty obvious that Erusin comes from the same shoresh-root as ארשת שפתיו, which means speech or words; so, Erusin means “to give your word, to agree or to pledge to marry”. The agreement is made binding through the kinyan, and the woman becomes prohibited to all other men, but the essence is the promise. The word is identical with the English ‘Troth,’ which means ‘to promise or to pledge’. Erusin=betrothal. What does Nissuin mean?
It means “to become burdened,” from רחיים בצווארו, a millstone around the neck, an idiomatic expression used in the Gemara to refer to the responsibilities of marriage. There are other definitions of the word Nissuin. Marriage is a gift (מַשְׂאַת) from the Chatan to the Kalah, and from the Kalah to the Chatan, and from G-d to both of them; Marriage is an opportunity to elevate (כִּי תִשָּׂא) yoursel
So it seems marriage is a big responsibility and one who takes it upon himself to take the great big plunge, to suffer the full sting of the burden, which society is privileged and benefits since another family has been created, we are saying to him we are behind you!!!
Anti-social behavior is exhibited by a person who is unhappy with himself. When a person’s unhappiness stems from the feeling that he is unappreciated by society, he becomes depressed, and this can often lead to anti-social behavior. During the seven days of celebration following a wedding, the groom is given the elevated status of a King. The joy he experiences from this special attention serves to suppress any anti-social behavior which he may, under normal circumstances have exhibited. There is even the chance that the jubilance he feels could alter his behavior and transform his personality. By saying we are behind you; we are on your side; by making him feel important – we are giving him a vote of confidence. The sheva brachot meals have to be in the presence of ten men, an amount necessary to perform many of the Torah commandments; seemingly, perhaps the number consists of a significant group worthy of acknowledgement…We give a great big sendoff that he’ll remember for the rest of his life, especially looking back at the wedding and sheva brachot pictures, where he would reminisce at this period with joy and it will be the barometer where he can perform the responsibilities of marriage with confidence and great joy.
Perhaps, most important – he will do repentance with joy – teshuva b’simcha as appose to repentance with anguish – teshuva b’tza’ar. The popular belief is that all sins are forgiven for the bride and groom at their wedding day. So the Chatan begins with a clean slate.
Therefore, the Torah instructs the Kohen not to render a groom unclean during his seven days of celebration, for his predisposition to anti-social behavior poses no threat to the relationship with his wife; on the contrary, he may even be cured at the culmination of the seven days due to the attention he receives.
HOW TO MAKE A CHATAN AND KALLAH HAPPY?
Hence, it’s very important to be active in participation in the joy of the Chatan and Kallah. There are two main categories in this regard: One is to accompany the bride and groom to the wedding canopy (chupa – in Hebrew) prepare for the wedding, and the other is to help them enjoy the wedding as much as possible.
Furthermore, the commandment of ‘being like G-d’ is fulfilled when one helps a bride and groom. Where do we see that G-d participates in people’s weddings? The Rabbis tell us that Adam and Eve participated in the first ever wedding, and the only onlooker was G-d! G-d, so to speak, arranged that Eve’s hair be arranged for the wedding and brought her to Adam. Thus we see that helping people in the process of getting married is a way of emulating G-d.
The mitzva of accompanying the bride and groom to the wedding was traditionally performed by accompanying the bride from her home to the chupa. Nowadays, the mitzva is fulfilled when the men accompany the groom when he covers the veil of the bride.
The mitzva of giving joy to the bride and groom is fulfilled by dancing in front of them and saying pleasant things such as extolling the virtues of the bride to the groom. In Orthodox weddings, the guests show great enthusiasm in their dancing and entertaining of the bride and groom. The emphasis is totally on giving them joy, as opposed to enjoying oneself. The Rabbis speak harshly of people who attend weddings and eat the food served there, but do not try to please the bride and groom. In contrast they speak very favorably of people who do give the bride and groom joy!
People experiencing a happy occasion truly appreciate when others share in their joy. Thus, giving joy to bride and groom is a great kindness; it shows them that we really feel their joy.
We see the importance of a group bringing joy to a friend, a Chatan/Kallah. The comradery is at its highest level! There is a story that illustrates this point well. It’s the story of Choni Hamehagel. Choni fell asleep, and slept for seventy years. When he woke up he saw a man gathering carobs from the tree. “Are you the man who planted this tree?” he (Choni) asked.
“I am his grandson.” “I must have slept for seventy years,” said Choni to himself. He saw that his donkey had given birth to a whole herd of donkeys. Choni went to his house. “Is Choni’s son here?” he asked. “His son is no longer alive, but his grandson is here,” they replied to him. “I am Choni Hamehagel” he told them. They did not believe him.
He went to the Beit Midrash (study hall) and he heard the Rabbis say, “Things are so clear today, like in the days of Choni Hamehagel, that every question that the Rabbis had, he knew the answer to it.”
“I am he,” said Choni. The Rabbis did not believe him and they did not respect him even though his knowledge of Torah was great. He said if I don’t have a companion in expressing myself, it’s not worth to live.
He was weakened and he asked G-d to have mercy on him, and he died.
There are many questions on this Gemara, however, let’s focus on Choni’s mental wellbeing throughout the whole episode.
There are many questions on this Gemara, however, let’s focus on Choni’s mental wellbeing throughout the whole episode.
Choni was transported to the future. He was not recognized but he was remembered, fondly, as a historical figure. Everybody immediately recognized the name Choni and revered it. However, they did not connect nor believe that the man in front of them was in fact Choni. This happened both in his home and in the study hall.
We see from here that Choni had a past (people knew his name) and he had a future (he had grandchildren and his name lived on in his scholarly teachings), however – he had no present! He could not connect; he could not adapt to the present in which he was placed.
No person should live in isolation, and belonging to and contributing to a community – synagogues, charitable organizations, study groups, etc. – becomes our clothing, so to speak – the external persona that we project. The great Choni Hamehagel of Second Temple times said it well: “if there is no community, then there is only death.”
Why slaves, chomets, kitniyot?
Why slaves, chomets, kitniyot? 
OF ALL THE PUNISHMENTS, WHY DID G-D CHOOSE FOR US TO BE SLAVES? WHY?
This Dvar Torah was taken from a conversation I had with Rabbi Illan Feder of Yeshivat Chafetz Chaim.
We Jews come from royalty. Avraham, Yitzchak and Yaacov, our forefathers, were not only well respected members of society, they were also materialistically wealthy. Avraham was tall and charismatic. Yitzchak was looked upon as quiet but very spiritual, as he had been the one chosen to be the sacrifice. Yaacov had the twelve tribes. Our forefathers were blessed with good Mazal, and whatever they touched turned to gold. This was the result of their wholehearted belief in G-d.
So it’s puzzling how their descendants would be tortured, humiliated, and victims of genocide as a result of being taken as SLAVES!!
How did that happen? Why slaves? Why that particular punishment? What happened to the royalty that our forefathers enjoyed?
It seems like us children were so remotely distant from the lifestyle of our forefathers.
We allude in the Hagadda to the descent of our ancestors to Egypt. Yaacov and his sons, the twelve tribes, packed their bags and headed towards Egypt because that’s where Yosef resided. Yosef, who was sold by his jealous brothers many years before, was now second in command of a superpower country. It was because of Yosef’s advice that Egypt became the “caretaker” of the world. He promised to take care of his brothers during the famine years.
One of the prime directives of our Torah is to make us master and refine our natural character traits. An angry or jealous person, or whatever other bad traits one has, has no place in G-d’s world. One has to work on himself to eradicate bad traits and thereby better himself.
The brother’s jealousy of Yosef was a trait that bothered G-d tremendously. For this reason, they were punished by being converted into slaves. Slaves have no say, no opinion. They don’t own anything so no one slave can be jealous of the other. They are all equal. This is the kind of mindset G-d wanted his chosen people to have. “We are equal!!”. There is not one Jew who’s better than the other, and one cannot be jealous of his fellow.
The Seder is set up so that the first half, until the meal, discusses the slavery period. During this time, there was no jealousy among the Jews. The second part of the seder, after the meal, discusses the redemption. It’s a period of tremendous spirituality, closeness to G-d, and a unity among Jewish brethren that also contains no jealousy.
G-d is teaching us the importance of unity, of caring for one another. It was a painful and costly lesson- one that absolutely had to be conveyed.
picture found by Boaz Davidoff
CHOMETZ
CHAMETZ- AN INTRODUCTION
What is chametz?
To begin, let’s introduce SEOR- leaven, which is an ingredient used in making bread which creates the pores one sees in bread loaves. Leavening agents spread throughout the dough by releasing gases that causes the entire batch of dough to rise.
A leavened product is called CHAMETZ. The Torah describes SEOR as being a lump of old dough which was left to reach a high level of fermentation called yeast. When a peace of yeast is kneaded together with a mixture of flour and water, it accelerates the rising process and creates chametz. Today’s yeast is SEOR. So is chametz the same as SEOR? Well, Chametz is edible, while seor is not.
The Torah declares that no chametz shall be eaten for a full seven days starting from the 15th of Nissan through the 22nd of Nissan (Shemot 12:15-18, 34:18)
Enough of biology, what is the Torah’s perspective about chametz?
Chametz, we believe, is considered an evil force. Its task is to manipulate the purer element. Similar to the lump of leaven in the batch of dough. Chametz is the evil in us. The bad traits including pride, desire, lust etc. are chametz. Therefore, we eradicate it, every speck and crumb, from our midst during the eight days of Pesach
The prohibition of chametz is not limited to the holiday Pesach. It was also banned from the meal offering -the Mincha
IF CHAMETZ IS SO BAD, WHY DON’T WE BAN IT ALL YEAR?
It seems like we have tremendous respect for bread, especially on Shabbat. We even cover the bread so we shouldn’t hurt its feelings, since the kiddush on the wine is recited first. Some have the custom that if they see bread on the street, they turn it over if it’s upside-down and move it gently to the side. If bread was so evil why do we give it such respect?
We have to be aware of a few points in order to understand the answer. Firstly, the power of the Seder night is such that, without much effort, we can accelerate to the 49th level of kedusha. Once achieved, we have the ability to request from G-d whatever we desire. The high spirituality, although diminishes over the Yom Tov, is still powerful throughout the eight days. Secondly, it’s funny how things are. Against our will we are brought down to this world. (Some say that this is why the baby cries at the brit; he doesn’t want to be in this world. Similarly, when a person dies, the relatives cry, however the soul, is happy).
Why in actuality doesn’t the soul want to come down to this world? Simple. It is because he has to co-exist with the lowly body. Therefore, his spirituality is limited.
So we are presented with a quandrary, we don’t want any physical motivations, but still we are told that “chametz” -our bad traits, are not always prohibited? To resolve this. we must realize that indeed chametz has a time and place as well. In order for humans to function, one needs both the spiritual and the physical. Humans cannot function without the chametz, our evil side. Therefore, G-d said refrain from chametz for seven days and that will be sufficient for the whole year. These are the seven days from 15 Nissan to 22 Nissan when G-d displays a special kindness towards us.
It is no coincidence that this auspicious time occurred when we were first redeemed and led out of our bondage. Hashem specifically granted us this time when we needed it the most to draw close to Him and ask for whatever our heart desires.
So we see that although, yes, “chametz is inherently bad and must be eradicated, we unfortunately are faced with the reality that we cannot survive without it. Therefor chametz is only prohibited for one one week period throughout the year, for the duration, we need the chametz.
Interestingly, the only sacrifice that has chametz is the one offered on Shevuot, when we celebrate receiving the Torah. We are not concerned by the intrusion of the chametz as the tremendous infusion of Torah deems the chametz insignificant and will not influence us.
Kitniyot?
One of the items that are controversial on Passover is whether kitniyot is permissible. Let’s mention some fundamental concepts before explaining what kitniyot are. The Torah forbids us to eat chametz (leaven) on Pesach. Something becomes chametz when flour and water mix together long enough for the dough to rise. The sages explicitly state and rule that chametz can be produced only from certain grains: wheat, barley, rye, spelt, and oats. The Rabbis imposed a stringency on kitniyot as a prevention to violating the Torah law of chametz. Kitniyot are also cooked in a manner similar to the way the grains are cooked and that could be confusing. In addition, in many locales, kitniyot are made into bread and people who are not well versed in Torah law might get confused.Another concern is that kitniyot are mixed with grains that have the ability to become chametz. For example, spelt is often mixed with rice. That is why in many communities our mothers and grandmothers clean rice before Pesach. Much has been written about which items are included in the minhag (custom) of kitniyot. Four issues are usually explored. Is the item defined as kitniyot (legumes, such as beans, lentils, rice, soy, kidney beans, lima beans, peas, corn), or at least similar to kitniyot? Can the item be ground into flour in the same manner as grain? Does the item grow near a field of grain? Various communities have different customs and define what is and is not allowed. Some customs allow eating kitniyot; some just allow rice, and some none at all. My family custom permits rice with the exception of the first Seder night. There is no generality except what the Talmud explicitly states what is chametz which we mentioned above. Therefore, when going to a kosher supermarket for Pesach shopping, look at labels and ingredients to be in accordance with you family traditions.
The most important advice is to follow one’s rich traditions and customs, as long as they don’t violate any Jewish law. Minhag avot (the custom of our fathers) is the leading indicator to proceed in various functions of every day Jewish life. It is vital to consult with a Rabbi who is well versed in Torah and is also familiar with your family traditions.
The Ten Commandments and the concept of goodness
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This article was comprised using thoughts from Rabbi’s Yitzchak Aminov, Akiva Tats, Aharon Goldring, Yossi Biluss, Baruch Dopelt and the wisdom of the Hebrew Alphabet
An event of significant measure to our Jewish nation occurred in this week’s parsha. We got the Torah!!!
The giving of the Torah was done with a tremendous and spectacular public display, with thunder and lightning and all the trimmings that has left an imprint on generations till this very day. The Ten Commandments were front and center in the coronation of our receiving the Torah. The whole world stood still as it was recited first by G-d then Moshe.
Interestingly if one goes through the passages of the Ten Commandments one will realize something puzzling. All the letters of the Hebrew alphabet are present except for the letter “Tet” ט . Furthermore in the second version of the Ten Commandments which is found in Devarim (5:6-18) the letter “Tet” ט, does appear, “ULEHMA’AN YITAV LACH-and it will be good to you”. Why in this version does the “Tet” ט appear and in our parsha it does not?
 In order to understand why the “Tet” ט is missing in the first Ten commandments we have to understand some basic concepts of letters and words in our Torah. The Hebrew letters are the building blocks, the foundation of the world. One can understand the essence of a person through his name, which consists of a combination of letters from the alef bet. We can know many personality traits about an individual through his identity at the brit or, for a girl, at the Aliya’LaTorah reading. Furthermore there is a tradition if someone is very sick an additional name is added.
Every Hebrew name has a mission in life; apparently the individual who is sick has exhausted his mission. Therefore a new name is added to give another purpose, another task to accomplish and perhaps extend his life. It’s also vital that one has a Hebrew name.
 Although it seems like it’s after the fact; we discovered through the secret codes of the Torah, combining different sequences of letters point to significant events in our history. Apparently the Hebrew letters are a powerful tool. One should even try to pray in Lashon Hakodesh-the holy language and pronounce the Hebrew letters.
 When the first letter of its kind appears for the very first time in the Torah, the word that it’s associated with is the essence of the letter. So when the first time Tet” ט, appears it is in the word TOV-good (Bereshit 1:4) This shows the letter Tet” ט, is a general symbol for goodness.
The Sages explain: We know the first Tablets were smashed by Moshe as a result of the nation sinning with the golden calf. Had the Tablets contained the word TOV, the world would have feared that the smashing of the LUCHOT-Tablets signified that all TOV-goodness on earth had come to an end. In order to spare mankind the anxiety, G-d omitted the ט (Baba Kama 55a). The second Tablets, though, were not smashed and were not brought down in the midst of negative energy and therefore they contained the word Tov. We learn that each letter came to G-d and asked that they should be the letter representing the Torah. G-d said to the letter TET, when it approached him with the request, ” There is no need for you to have the initial letter of my holy scripture, because your essence, goodness, is hidden”. Where is it hidden?
We mentioned before, the first time we find the word Tov in the Torah it’s referring to the light, “VAHYA’AR KITOV-and he saw it was good”. G-d created light on the first day. Later on, the scripture again mentions that He created light on the fourth day. Didn’t G-d create light already? Did G-d create 2 lights? Yes. The Sages explain that the “first day light” was a magnificent spiritual light that was taken away and hidden.
Later on the word TOV appears again. The Torah attributes the virtue of TOV-good to the new born Moshe….As we read “VAYAR OTO KITOV WHO-when she (Moshe’s mother) saw that he was good” she hid him three months (Shemot 2:2)) The word TOV is crowned with five crowns in the Torah, symbolizing that the infant Moshe was destined to transmit the 5 holy books, a body of work full of hidden goodness and light, the first light, to Israel.
Why was the TET brought down in the second version in the fifth Commandment, which happens to be ” Respect you Father and your Mother”?
One should know and realize by looking at the tablets in which the Ten Commandments are placed on (found in every synagogue in the world), that one half represents 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 Kodesh (place where you keep the Torahs). Five and five look much better and even; it gives more presence to the Synagogue, especially the well-to-do ones. We learn an important lesson about parents. It’s the obligation and responsibility of the Father and Mother to transmit the Torah to the children. The parents are the trusted chain that G-d empowers to transmit the hidden goodness . For this reason they’re in the same column.
  Also, there is an interesting insight by the commentary the Ba’al HaTurim on the difference of the first set of Ten Commandments and the second. However a brief introduction of Gematria has to be presented:
Gematria (Hebrew: גימטריא/גימטריה gēmaṭriyā) is a Jewish system of numerology that assigns a numerical value to a word or phrase, in the belief that words or phrases with identical numerical values bear some relation to each other, or bear some relation to the number itself as it may apply to a person’s age, the calendar year, or the like. The best-known example of Gematria is the Hebrew word Chai (“alive”), which is composed of two letters which add up to 18. This has made 18 a “lucky number” among Jews, and gifts in multiples of 18 are very common.[1]
The second Tablets contain seventeen words more then the first. The gematria of TOV is seventeen, indicating that the second Tablets relieved man’s fear that goodness has disappeared.
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Intellect vs Emotions
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This article was comprised using thoughts from Chidushay Halev by Rav Henoch Liebowitz z’l
On the morning of Rosh Hashanah, Rivka [Rebecca] went into the bedroom to wake her son and tell him it was time to get ready to go to the synagogue [Shul], to which he replied in a dull voice, “I’m not going.”
“Why not?” Rivka demanded. “I’ll give you two good reasons, Mother.” he said. “One, they don’t like me, and two, I don’t like them.” Rivka replied in an exasperated voice, “I’ll give you two good reasons why you must go to the synagogue. One, you’re 54 years old, and two, you’re the Rabbi.” Rabbi’s are people too. No one is immune; they also can get sucked in to the emotions of their job. If one knows a little American history. Henry Kissinger was the Secretary of State back in the 1970’s under President Richard Nixon. He was considered by many as a very smart man. There was a popular joke about emotions and intellect involving the smartest man of his time:
Three people were on an airplane: Henry Kissinger, a boy scout, and a Rabbi. They will find out that the plane is in distress and will crash shortly. There are only two parachutes!! Henry Kissinger grabs a parachute and jumps out of the plane. So, the Rabbi goes to the boy scout ‘take the parachute. Son, I’m a lot older than you. You have a long life ahead of you. Please take the parachute. The boy laughs ‘Don’t worry, Rabbi. There are two left .The smartest man in the world just took my knapsack.’
When situations are such that one is forced to make a decision with great deal of emotions involved, in this case facing life and death on the airplane, a greater amount mistakes will occur. The intellect has to have greater control over the emotions to have a good functional system.
Desire is another emotion that can be devastating, even when one has time on his side; it’s a slow kill. If the desire is strong enough, then chances are it’s not governed by intellect. One may think he’s rational but it’s the emotion that stems from the desire that’s talking. What’s that expression? Don’t confuse me with the facts, I made my decision.
 Rashi said Pharaoh refused to be humbled before G-d (Shemot 10:3). When the Egyptians began to enslave the Jews, Pharaoh rationalized that we can really use them and gain from their productivity. However, G-d had other plans and Pharaoh realized himself it wasn’t beneficial to enslave them. His advisers warned him also Egypt will be lost if the enslavement of the Jews continues. Their powerful G-d will destroy us. Pharaoh who was considered very smart knew that these plagues will destroy his kingdom. Yet his ego didn’t allow him to let them go.But how does one understand Pharaohs behavior? Apparently, it should be the opposite. If Pharaoh was so concerned about his Honor and protect his ego, he would have let the Jews out the first chance he had knowing he’s going to lose his status and wealth. There’s no comparison; it’s a no-brainer. What’s at stake? Pharaoh can lower his head and let them go and still maintain his kingdom and perhaps a good chance of being considered a superpower. Or he would hold firm and continue to enslave the Israelites and inevitably Why did he make such a decision? Isn’t it mind boggling?
Pharaohs inflated ego was making the decisions. This desire, which stems from the heart, overrides the intellect. No matter how logical and factual the emotions block out the intellect where even the smartest man in the world will not make a rational decision. Even if his advisors are begging him to let them go and the plague are causing devastation, Pharaoh will feel confident that it’s the right choice. It’s a scary thought, how many decisions people make based on desire; desire for honor and women.
People don’t realize that desire is an emotion because one can be seen as acting normal, however it influences us. When the desire is alleviated even briefly, one can realize the wrong decisions he has made and the time he wasted. The frightening aspect about desire even a most influential friend with sound advice may not be able to get through because his message will be blocked.
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The Mystique About Tefillin
Tefillin” taken from the writings of R’ Aryeh Kaplan
In the memorable inception of becoming a man, I spent time alone in the early morning at my grandparents’ house in Israel, trying on my new pair of Tefillin. Our family visited Israel; my parents thought it would be a great idea for me, the bar mitzvah boy, to put Tefillin on for the first time at the Kotel (Wailing Wall). The Kli Yakar mentions that the Western Wall is where the forming of the souls originates. Perhaps that is why when one visits the Kotel, they feel a burst of spirituality. For this reason, it might be a ‘get off on the right foot’ the first mitzvah that a bar mitzvah boy does would be super.
Even though I’ve been to Israel many times before, it was still a culture shock; perhaps this is why Israelis would label us ‘pampered Americans’. My grandparents lived in an industrial part of Tel Aviv where mini – and I mean “mini” factories would start drilling very early in the morning, which would thump me out of bed, uncharacteristically early. Every place in a person’s life has a certain flavor, scent, look, taste and feel. My grandparents’ neighborhood in Florentine, Tel Aviv will live in my memory bank for a long time with its uniqueness.
The scent of the brand new leather Tefillin straps smelled great although the head Tefillin was a bit large. I was waiting for Pop to come and adjust it. As instructed by my father earlier, the passage that is found in this week’s Parsha, Kadesh lee kol bechor, should be emphasized. Every morning when I say that passage, it reminds me of that morning where the first exploration took place.
For many years before, I would observe my father and upper grade boys in school put theirs on and my classmates and I would beg them for an opportunity to wrap their tefillin. I remember when I got my tefillin and smelled the scent of the new black leather straps and feeling of ‘hey I’m a grown up’, was nice. Although it’s been awhile since I bought a new car, the black exterior is preferred, popular and expensive, but why a black collar for tefillin? Why the leather and square box? Why the puny animal hairs that stick out from the box? One has probably asked himself over the years a pretty basic question; why does one need this strange contraption to get close to G-d? Perhaps, I would think it is better suited to meditate or give a good cry.In order to answer these questions, one has to understand the Torah concept of closeness. Spiritual closeness, which is very different than physical, is obtained by having resemblances. For example, one can be on the other side of the world and still maintain a strong bond with his friend, a spiritual closeness, because they share the same ideology. If I like pastrami with sweet red peppers and Boaz in Israel likes pastrami with sweet red peppers, we resemble each other and in this concept are considered close. In the spiritual world, it’s impossible to bring two opposites together; therefore, good and bad people will have no contact with each other once they die. Sometimes strangers can exist with each other. It’s important to note, there is a way where spiritual things can be bound to the material. For example, good and evil urges are polar opposites; they exist together only with a material physical body, which is the common denominator; they could never be brought together otherwise.
G-d and man are also worlds apart. It’s only by binding ourselves to the same physical object that we can get close to Him. The physical tefillin we wear are the counterpart of what G-d has on. In each detail, they parallel G-d’s spiritual tefillin and because they resemble them they are spiritually very close to each other and that links us to G-d.
We are told from various accounts about near death experiences that seeing the light, which presumably is G-d, is a very exhilarating sight. The Zohar teaches that G-d chooses to be hidden because if He would be more open, there will not be freedom of choice. Man would not struggle to find answers about life; he would not have difficulty making a living. He would not need to try to fill voids in his life to be happy, trying various things to reach some satisfaction. He’s being discreet casts a spell of confusion. Therefore, man has to find ways to climb the mountain. Every day should be a learning experience. In order to achieve success in his spirituality and physicality, he has to use his creativity. This is one reason why tefillin is black, indicating that G-d’s purpose is dark and hidden. The white parchment found inside are only to be found when one penetrates this black barrier. The square is the archetype of man; it’s not a natural shape. Round is the way of the world, (hakafot on Simchat Torah, Hoshanas on Sukkoth, Chatan and Kallah dancing in a circle (separately of course.) The meaning of the square is that the ultimate goal is in man’s hand; he can change the natural occurrence of the world through creativity. He is able to take this physical animalistic world and enhance it spiritually. This is the reason everything in the tefillin is made from an animal product. Man is only perfected through his animal nature, which is through his physical body. Man’s main link with G-d is with his physical observance of his commandments.
If you look carefully at the head of the tefillin, you will find four very short hairs coming out near the base between the third and fourth sections. One of the ways we resemble G-d is the practice of free will, and one of the ingredients to have free will is the existence of evil. This evil is the hair in the tefillin, which is symbolic to the hair of a calf. The golden calf is one of archetypes of evil. This hair that is in the tefillin which man wears, ultimately connects all evil to G-d. Therefore, it is also the channel through which all evil can be brought back and be redeemed. We are not perfect and man has to go through an experience of a shameful gehenom (hell) even for a mere moment. By wearing the tefillin, he fulfills the obligations and saves him from a more stringent judgment. This explains why a particular Chassidic group stands in a street corner and urges people to put on tefillin. Therefore, it’s very important to wear tefillin every day.
Kabalah -BENEFICIAL OR DANGEROUS
KABALAH-BE
The “practicality” philosophy that America preaches and believes in, has a great deal of influence on yours truly. Furthermore, being raised all my life in the Ashkenazi yeshiva school system has instilled in me a prudent and “down to earth” way of looking at things. However, I am a Sefardic Jew, and some of us like to be adventurous seeking high falutin experiences to say the least. This kind of contrast at times can be most difficult. However, every so often it can have an unpredictable and refreshing way of observing things. Perhaps that is the reason people read this publication. There are many different approaches on any given topic. We are proud to say we try to accommodate all.
There is an example of the “adventurous” vs the “practical”. How many remember reading the first volume of the Me’am Loez in English. Many loved the psycadelic angels and demons and extra terrestrials that were incorporated throughout the book!! Others found it to be not for them.
Lets take the topic a step further. We humans have many issues and problems that we have to deal with; that’s life. We live a high pressured life style that requires “on demand” quick and precise answers. Many Americans benefit by using a psychiatrist to help them through their problems while some of us Jews have Rabbi’s and Kabbalists. Oh yes, you heard right kabbalist not therapist. We occasionally want to beat the system and come out on top and a kabbalist, can provide us with precisely that.
A Kabbalist, if one believes in this approach, can help give many an angle on some of the tough decisions that one makes. Some believe they get an edge on making difficult decisions consulting with a Kabbalist/Rabbi. When I was in the jewelery business I once send out merchandise worth about $20,000 on the recommendation of someone to a store out in Arkansas. The trade book gave them an excellent rating. However, the owner recently retired and handed over the helm to his daughter who was not very capable, to say the least. The daughter sent back the merchandise to the wrong address uninsured!!. After refusing to pay and answer my calls I, with the recommendation of a friend from another neighboring state hired a lawyer. The law is one can only hire a lawyer from the state of which the defendant is being sued. Having a choice of 3 lawyers I asked a kabbalist, Rabbi Shienberger z’l, from the Sanza Rebbi dynasty, who would be the best choice for my case. He chose one & was right ; I retrieved most of my money.
The question is asked; do kabbalists actually have special powers? Where do they get their powers? Is it possible they can get their energy source from a negative evil side?
There are different types of powers that kabbalists possess which they learned from the Jewish mystical traditions. Every one has a different source of power which they learned from their teacher (Rebbi) through tradition.1-chochmat hayad- palm reading
2-chochmat hapartzuf- Knowing about an individual by looking at his face
3- combination of Hebrew names
4-koach hanefesh- Some have a gift from G-d; they are able to feel what can happen in the future. Although, at times its not so reliable sometimes, it can be very accurate. The individual can hone and sharpen his gift through learning Torah. This may not be considered kabbalah. It may be genetic.
5-Unknown- There, most likely, may be other forms of power source.
If one does practice the mystical tradition he would have to be granted permission to do so from a superior Rabbi.
In this weeks parsha we find the collaboration of Bilam and Balak, both experts in black magic, both Jew haters, on a mission to destroy the Jews.
How did Bilam and Balak have knowledge of such powers?
We learn a very interesting but difficult passage referring to our forefather Avraham: 
Abraham marries Keturah at the end of parshat Chayei Sarah, and Rashi tells us that this is Hagar. When the Torah refers to someone by introducing the figure with “Shmo” or “shma” (“His/her name is”) we know that the Torah is describing the person’s essence. In this case we know that Ketura was really Hagar, Abraham’s concubine, but something about her essence involved incense, as Rashi tells us (the word Ketura is related in incense).
Abraham marries Keturah at the end of parshat Chayei Sarah, and Rashi tells us that this is Hagar. When the Torah refers to someone by introducing the figure with “Shmo” or “shma” (“His/her name is”) we know that the Torah is describing the person’s essence. In this case we know that Ketura was really Hagar, Abraham’s concubine, but something about her essence involved incense, as Rashi tells us (the word Ketura is related in incense).“And to the children of Avraham’s pilagshim (
Note the following:
1. “presents…while he was still alive” tells us that Yitzchok was his sole heir.
2. “Presents” coming from Avrohom must indeed have connoted something special and unusual. Just what were the presents? The Gemara is Sanhedrin 91a (on the bottom) teaches us that Avraham gave everything he had to Yitzchok, physically and spiritually. What then, were the gifts that he give the sons of Ketura? Answers Rav Yirmiya bar Aba, “He gave over to them “The use of G-d’s name with impurity.” This Rashi tells us means that he taught them black magic and demonology. Some Sages teach us some of the black magic had to do with incense. The knowledge of this power, Avraham received from Paroah as a gift, along with his daughter Hagar when he went to Egypt. The Maharsha asks there how could it be that Avrohom taught Ketura’s
Avraham passed down the power of kedusha to his son Yitzchak. We learned that there has to be an equilibrium in the world or else freedom of choice can not exist. Therefore just as goodness was passed to Yitzchak, so too evil black magic was reviled and given to his other sons.
Interestingly, there are other forms of negative energy. One of which is cross breeding.
The Torah prohibits the cross-breeding of species. This action is called kelaim. Shaatnez is crossbreeding linen and wool, Chessed and Gevurah, and has tremendous ramification in the spiritual world.
When these negative energies are created they can be formed to be more of a potent element by Evil people
Evil and impurity are often referred to in the Zohar as “the other side” [sitra achra], meaning the side distinct from, and opposed to holiness. Evil is also referred to as kelipa, meaning literally “shell” or “bark”. The kelipa conceals within it a spark of holiness, which is the vital force by virtue of which the kelipa exists, analogous to a fruit surrounded by a shell or peel. In order to release the holy spark the encumbering shell must be removed.
Kabbalah uses the term Kelipah to describe evil. Literally, Kelipah means a “peel” or “shell,” as in the peel of a fruit.
An orange will not retain its juice if it does not have a protective jacket. However when one eats the orange, one discards the peel. The peel is only there to preserve the fruit. The same is true of the existence of evil.
The Zohar distinguishes among four kelipot, three of which are entirely evil. The fourth, kelipat noga, is the shell which actually envelops the spark of holiness. It thus has direct contact with holiness and is not entirely evil. The other three kelipot surround kelipat noga and are therefore further removed from holiness.
Kabbalah divides everything in this world into either Sitra D’Kedushah (the side of holiness) or Sitra Achra (the side of impurity)-literally meaning “the other side,” or the side of Kelipah. There is nothing that is in between-every thought, speech, action, or creation has its source either in Kedushah or Kelipah.
The Midrash states that prior to the creation of this world, G-d created other worlds and destroyed them. The first world created was the World of Chaos taken from the word in Genesis 1:2, “In the beginning of G-d’s creating the heavens and earth, the earth was Tohu Vavohu-chaotic and empty. There was a great advantage of the World of Chaos, for it was brilliant and filled with intense Lights. Its great disadvantage was that each Sefirah ( sefirah (pl. sefirot) is a channel of Divine energy or life-force. This most fundamental concept of Kabbalah is that in the process of creation an intermediate stage was emanated from God’s infinite light to create what we experience as finite reality) was egotistic and wanted all the Light for itself, unable to share or co-exist with another. The root of independence and ego therefore stems from the World of Chaos.
Such a world could not exist so it was destroyed and a much better World of Correction (Tikkun) was constructed. Where then the new world was called the World of Correction.
Many people beleive one should not get involved with a Kabbalist. What tends to happen is one often begins to rely too much on the kabbalist, on his kochot (strength) hakabala and forgoes his own kochot of the brain. However for those who are able to minimize their request to the “absolutely necessary” then perhaps, it can help one in life.
Interestingly, my father z’l passed away from prostate cancer. Unfortunately, it was diagnosed late where it already reached the bone. Nevertheless, it was localized and was under control for many years. After the illness reached an advanced stage there is no standard treatment. All the oncologists basically perform their own doctrine of medicine. Everyone had his own contraption mixing various medication, such as different hormone therapy with chemo-therapy. I guess one can equate it to the wild wild west, where anything goes. There is no supervision; if it works, it works. Its the same with kabalah; it seems like after a certain time and experience each kabalist has his own method.
Perhaps the reason for the “wild wild west” disparity is that each one of us, because of our diversity, has the ability to reach the highest level through our own unique way. Conceivably, it was designed that way. There is more of an individuality; there is more of a particularity when dealing with the higher level. The essence of a person stands out more when one reaches this lofty level. He’s able to rise above with the strength of his name SHEMO. However, and this is a very important prerequisite, one can only reach that level when he has refined his character by being aware of the importance of giving, performing chessed, and being sensitive to others.
Lets take Avraham our forefather; remember he gave the gifts to his children from Ketura. Perhaps we will see why Avraham gave gifts to those sons without string attached while to his chosen son Yitzchak he incorporated character development along with the secret kabbalah tradition . When Avraham had his brit milah (circumcition) at a very old age,he wanted to do chessed-kindness. His trusted servant, Eliezer, whom he sent out to find people, came back saying he couldn’t find anybody to perform kindness. No individual was present in the heatwave. Avraham said I cannot trust my slave. There has to be someone out there. This is very strange. Avraham later on trusted Eliezer in finding his son Yitzchak a wife; he was his right hand man. How can he not trust him?
Chessed is an opportunity The world is build on chessed-kindness. The love of man kind that one masters through this great trait is crucial in maintaining the existence of the world. With chessed one fixes the TIKUN of this world contrasting the world of TOHU VAVOU. Then and only then it will lead one to sharpen his own individuality. In this way one is able to bring out the orange from the klipa.
I once spoke to an individual, a chasidic fellow, who practically went to every kabbalist in the world. A few years ago, out of frustration he stopped cold turkey. He said “I can get just as close to G-d as they do. Perhaps, at times, they can give me the right answers nevertheless I’d rather go one on one’. One has to really do his homework in knowing how legitimate a kabbalist is. I know how legitimate my prayers are. I feel I am in control having a conversation with G-d.”
Going to a kabalist is not for everybody. For some it can be beneficial however for some it can be destructive
When the dreamer collides with the realist….BOOM!!!
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s , Berril Wein, Yissachar Frand Noach Isaac Oelbaum, Yossi Bilus, and Dr. Abba Goldman
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Boro Park 1963 and Alexanders on Queens Blvd where many of our mothers shoped
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My parents immigrated, from Israel, to this great big country in 1960. They had hopes and dreams like many settlers who stepped on American soil. My father, whose dream of coming to the United States ever since he was a teenager, was so disappointed after the first three months of arriving, he wanted to go back. However, my mother firmly objected, stating “we are here and we’ll make the best of it”. Their sleeping arrangement was quite difficult back then; they used the living room drapes to cover themselves in the Boro Park apartment shared by relatives; my father slept on the floor while my mother slept on the couch. Money did not grow on the trees as it was thought and they struggled mightily in the early years.
There is a photo, which I recall, in my parents pictures archives, where they were sitting in the living room with our basement tenant, a single guy from Israel, a very recent immigrant, in our Rego Park home in the early 60’s. It seamed they were all excited, full of energy; they were hungry, eager, full of hope, to sink their teeth into the American workforce. My parents and their friends, who came around the same time, like many wanted to express to their loved ones, back home, that they made it!!; they were successful in the land of opportunity.
In this week’s parsha we learn a very valuable lesson about life. It becomes evident from the beginning that there is a clear difference between Yosef and his brothers. Yosef is the classic dreamer, his head in the stars and his youthful high spirits and certainty in the truthful outcome of his dreams becomes very irritating to his siblings. The brothers, on the other hand, have their feet firmly implanted on the ground, in the reality of the world in which they exist.
Yosef feels the brothers have been unjust for rejecting his dreams immediately and they in turn are convinced that he and his dreaming constitute a veritable danger to the unity and survival of Yaakov’s family.
By carefully analyzing the conflict between Yosef and his brothers, and for the most part, Yehuda, since he’s the leader, the underlying message is the difference of inspirational theory of Judaism and it’s sometimes day to day practice of practical reality – of what can be achieved even though it is not exactly what one dreamt of achieving. Although it presents itself as two separate entities, Yosef and his brothers, it is our utmost responsibility to combine both.
The Jewish people in its long and difficult history have somehow been able to fuse together the spirit and dreams of Yosef with the hardheaded realism of his brothers. Both traits are necessary for our survival and accomplishments, both as individuals and as a nation. Someone without dreams and ambition, who refuses to reach heavenward and conquer the stars, will never be a truly creative or original person. However, if this drive is not tempered by a realistic sense of the situation and the society that surrounds us, then all dreams are doomed to eventually disappoint.
Our celebration this week of the holiday of Chanukah is based on the kindness of G-d for performing the great miracles on his chosen people. However, it’s vital that we should not rely on miracles; one cannot sit back expect G-d to deliver; one has to put effort; it’s quite important that one has to use brains; he has to be clever to handle any situations that’s presented. If after all the efforts are exhausted then and only then may he turn to G-d.
The Macabees were a small band of untrained individuals, clearly the underdogs, with the dream of beating the most powerful nation in the world. They had the hope, the dream, the drive of Yosef combining the ingenuity and practicality of Yehuda and the brothers. The Macabees found a method where they were able to inflict a wound under the elephant, the Greeks most powerful and deadly weapon. There is a soft spot in the location of the elephant, where the Jewish warriors were able to inflict a devastating knife wound. Although, one of Matityahu’s (the Jewish leader) sons was killed in an attempt, the huge animal trampled him. The experience, although at a terrible price, had enabled them to refine the method of attack. The motivation and dream of regaining the holy Temple with the ingenuity of finding the right clever warfare approach led to the Jewish victory. It’s incredible!! The Macabees subdued the greatest empire in the world. This band of Kohanim organized an effective military.
A VISION OF YOSEF IS IMPLANTED
In the Shabbat morning Amida (Shemoneh Esrei) we read “YISMACH MOSHE BEH MATANAT CHELKO”, Moshe was happy. What exactly Moshe was happy about?
It says in tractate Baba Kama(10:2) that G-d was speaking to Moshe and said ” I have a present in my secret chamber and it is Shabbat, and I want to give it to the Jewish people. So please, Moshe, go and bring the good news to them”. It was for this reason that “Yismach Moshe”, that Moshe was ecstatic to be the one to deliver the news.
When the Jews were in Egypt, Moshe saw how torturously overworked they were, so he convinced Pharaoh to give them one day off to rest. He reasoned that ” if one wants to maximize the production of his workers, one has to give them a day of rest. That day was the seventh day, Shabbat. Therefore, Moshe was happy.
This day, Shabbat, which Pharaoh gave them to rest, was a very significant day for them in the spiritual growth and hope for the redemption. They would congregate and read from Megilot (scripts) about how G-d was going to redeem them; it was a very inspirational day. It gave them a vision for the future. However, when Pharaoh discovered what was being conducted on these Shabbat gatherings (not sure if Cholent was served!!) he discontinued them. After this disclosure, he made them work double on Shabbat with no straw to work with.
But it was too late; the seed was planted. The Jews in Egypt now saw beyond the bricks and straws. They saw the future, a bright one. This was due to the ability to hope. The Yosef in each Jew began to flourish.
YOSEF AND YEHUDA
This story of Yosef and his brothers, particularly the roles of Yosef and Yehuda, does not end with the narrative of the Torah here in Bereshit. In later Jewish history, after the death of King Shlomo, the Jewish nation is split into two sections – the kingdom of Israel (Yosef) and the kingdom of Yehuda (the house of David.) Thus the competition between the two leading sons of Yakov’s family, Yehuda and Yosef, survived centuries of attempted unity. And the eventual result of this split within the Jewish nation was disaster for both sections of that nation. Both sections of the nation were weakened.
The Rabbis of the Talmud divided the Messiah himself into two personages – Moshiach ben Yosef and Moshiach ben Dovid (a descendant of the tribe of Yehuda.) The former was to pave the way for the latter, but both were part of the envisioned messianic process. Apparently, Jewish redemption and fulfillment is dependent on both Yosef and Yehuda and is destined to realization only if both are full participants in the process.
Yosef remains a holy Jew, in spite of his being exposed to the decadence of the prevailing Egyptian culture. He is an integral part of the Egyptian court and world, but he really is only an outsider looking in and not really desirous of “belonging” to the culture that surrounds him. Yosef is the model for the Jew who is successful in the general world but doggedly determined to remain faithful to his own soul, tradition and destiny as a son of Yakov. Yehuda is much more cautious and conservative. He has seen the outside world, the general society and is frightened to become part of it. Yehuda has lost sons, has suffered tragedy and disappointment, has made errors and risen from sin, and is willing to sacrifice all to remain Jewish and save other Jews. Yehuda does not wish to be Yosef. He sees Yosef’s way as being too dangerous, too risky – certainly for the masses of Israel. Yosef, on the other hand, cannot see a future for Israel if it is completely isolated from the general society, of which it is a part, no matter what Israel’s preference in the matter may be.
Yosef takes the risks and is successful in maintaining his Jewishness and in raising holy children and grandchildren, in the midst of the squalor of Egyptian culture. But Yehuda is also successful in his way and Yosef and Yehuda therefore march in lock step throughout Jewish history. They remain competitors and sometimes they have harsh things to say to and about each other and their different paths. But in the end, they are both the pillars of Jewish survival and society. They complement each other even if many times they do not utter compliments about each other. They are partners in the messianic and redemptive historical process of Jewish history. They are both still here with us today in our own personal and national struggle to build a Torah nation and a good world. We should appreciate their presence and influence upon us.
That generation of builders, our parents, are now the great grandparents of today’s young. What were the results of their dreams?
If the achievements of the dreams and hope of Yosef were planted with the skillful practicality of Yehuda, there is a good chance that success was imminent. As Theodore Roosevelt said “I want men to fix their eyes on the stars, but they must not forget to feel the ground on which they walk”
After World War II, the future Rosh Yeshiva (headmaster) of the Ponevezh Yeshiva, one of the largest Yeshiva in the world today, Rabbi Yosef Kahaneman, was quoted as saying , as he stood on a hill where the future yeshiva stands overlooking Bnai Brak Israel, “I am going to build B’H a tremendous Yeshiva”. He was told “you must be dreaming”. He answered back “I’m dreaming, however I’m not sleeping”.” One has to work on his dreams in order to be successful!!!”
I want the Bracha First!!!
This article was constructed with the help of Dr. Robert Goldman, Psychologist of Yeshiva Chaffetz Chaim and Rabbi’s Baruch Dopelt, Eliezer Finkleman, Yitzchak Aminov
Who doesn’t want to receive a bracha from their beloved father or grandfather? It’s a big honor. One gets a feeling of warmth and an awareness that the bracha has been passed down for many generations, for thousands of years. It’s beautiful!!
Interestingly, though, what happens when the beloved patriarch wants to give a more important bracha to your younger sibling? How would you feel? Would you feel slighted? Does one still have that warm feeling?
We have an ancient tradition, and many would say, one of the most beautiful customs in Jewish life is for parents to bless their children at the start of the Friday night Shabbat meal. What makes it more important is it’s done at Shabbat table which is designed to be the grand stage for family communication and family love, especially in todays fast pace lifestyle where one doesn’t communicate with his family all week. Girls receive the blessing: “May God make you like the matriarchs Sarah, Rebecca, Rachel and Leah.” Boys, meanwhile, are blessed “to be like Ephraim and Menashe.”
What happened to the patriarchs Abraham, Isaac and Jacob?! Why were Ephraim and Menashe chosen instead as the subjects of this important tradition?
In this week’s parsha, the last in the book of Sefer Bereshit, we see a very interesting pattern, the rejection of the first-born. When Yosef brought his two sons for a blessing from Yaacov, his father, who was old and ready to pass on, he did something very peculiar. Yaacov crossed his arms so that Efraim, who was the youngest, would be under his right hand and Menashe, who was older and purposely placed by Yosef at his grandfather’s right, got the left. Yaacov, who emphasized that Menashe also received a nice bracha, gave the more important blessing to Efraim.
We see through history that the first born, the well-respected elder, receives double the inheritance, losing, on many occasions, the status in which he inherited. This was apparent in the first generation of the world; Cain was the oldest; however Hevel got the reward. We know that Shem, (where our ancestors come from) one of three sons of Noach, was not the first-born. Abraham passed the baton to Isaac, the youngest, and not to Yishmael. The same is said about Isaac’s sons, Eisav, who was the bechor, but Yaacov was the brother chosen. Reuben, the eldest of the twelve tribes, neither got the first-born rights, the kingdom nor the kehuna (high priest).
First and foremost, the Torah is trying to emphasize that even though the first-born has changed the status of man and has made him a father of this precise bechor, nevertheless, the bechor has to earn the benefits that has been bestowed upon him. There’s no freebee; no job is safe. Apparently, it’s a demanding role and has to be maintained to the highest standard, or else he loses it.
There is a puzzling question: Okay, we learn “one has to earn his brownie points and nothing is a freebee” from the tragic story of Cain and Hevel, but the Torah keeps on harping the same pattern over and over. Why? We learned the lesson. Perhaps one didn’t get it the first time, so the Torah wants to accommodate those slow thinkers and present similar storyline; possibility?
Ephraim and Menashe represent a break from this pattern. This explains why Yaacov purposely switched his hands, blessing the younger Ephraim before the older Menashe: there was no
resentment from Menashe. He was ok with it!! There was no jealousy; he didn’t feel slighted. This was a tremendous revelation. Yaacov wished to emphasize the point that with these siblings, there is no rivalry. For this reason Menashe and Efraim both received their own tribe. They were the only grandchildren to receive this recognition. It was a tremendous act of respect on Yaacov’s part to give them such honor. He knew what refined character they both had.
The book of Bereshit concludes with the positive unity of Menashe and Ephraim as one of its lead story. After all the sibling rivalry which we encountered, mankind finally got it right. For this reason, the Torah goes out of its way in the beginning of the second book of Shemot, to relay a conversation between G-d and Moshe pertaining Moshe’s appointment as leader of the Israelites. Moshe was concerned that his older brother will be slighted. He was afraid he would be humiliated. After all, he was the leader of the nation until that point. Although Aharon did nothing wrong as leader, it was evident, one didn’t need to be a rocket scientist to realize Moshe was born with unusual gifts and was destined to be the redeemer. We see Aharon’s greatness was to recognize Moshe’s ability and to realize he would be best for the nation of Israel. Aharon was happy to step down. It was totally a selfless and courageous act.
One has to realize that it’s not so simple to overcome such a test. In fact, it’s one of the CHULSHAT ENOSH human weaknesses. There are a number of very interesting stories in our history pertaining to this test.
The great HILLEL came to Israel from Babylonia. His activity of forty years likely covered the period of 30 BC to 10 AD. As soon as he came, everyone realized how great he was. He answered all the questions that was presented to him and knew all the Jewish discourses that was presented to him cold. It seemed like Shmaya and Avtalyon, the leading Rabbis, also realized that he was far greater than they. In response to his presence they resigned their position as leading Rabbis, relinquishing the mantle of leadership to him. A generation later the famous Rabbi Yehuda the NASI-prince, the leader of the Jews of his generation and the author of the Mishna said it would be most difficult, for me, to give up the position of president. I would not be able to relinquish the honor. Kol Hakavod to Shmaya and Avtalyon for placing the welfare of the Jewish people in front of their life time achievements, goals and pride.
Being the leading Rabbi has always been in the forefront throughout our history. In every corner of the world the head Rabbi was traditionally always recognized as the authority. It commands tremendous respect but with it he takes upon himself tremendous responsibility.
In the 1700’s, there was a large Jewish community in Prague headed by Rabbi Yechezkel Laundau. The position of head Rabbi was traditionally chosen by vote. Rabbi Laundau narrowly beat out Rabbi Zorach, who was also tremendous Torah scholar. Rabbi Zorach was not satisfied. He felt he would be the better choice in serving the community. On the first Shabbat of Rabbi Laudau’s new position, Rabbi Zorach asked him a question in front of the congregation that he could not answer. It was clearly an embarrassing moment right at the start of his tenure. He came home and cried himself to sleep. His father, who had passed away some time ago, came to him in a dream where Rabbi Laundau disclosed to him his anguish over the question asked by Rav Zorach. His father said “Son you will find the answer of the question in the Tosfot in this particular tractate of the Talmud,” disclosing the page. The next morning sure enough the answer was there. He then showed it to Rav Zorach who himself was not aware of the Tosfot answer. He then asked him “how did you figure out the answer?” When he found out about his father coming to him from the next world to give him the answer and save face in front of the congregation, he rationalized if the other world is interfering with matters of this world and providing answers so Rav Laundau can keep his position then perhaps this is what the heavens want; this is what is suppose to be. He then gave up the quest to overthrow Rabbi Laundau and eventually became a staunch supporter of him.
Rav Zorach could have rationalized the situation differently. We tend to look at everything to our favor. If man develops a liking to a certain view, he can make a straight line look crooked.
It’s too simplistic to blame the individual alone for being selfish. It’s a lot more complex. One has many pressures. On occasion, the wife and other family members get involved, egging the person not to give up. Perhaps they would feel slighted by the individual not being chosen. One, at times, succumbs to pressure. What starts out as a sincere project often ends up as an egotistical struggle; it’s scary, however, we tend to be drawn in to this natural human nature deficiency.
One of the most sensitive person that I have ever met, who worked and stressed good character traits was the Rosh Yeshiva of Yeshiva Chaffetz Chaim Rav Henoch Liebowitz t’zl.
At his Eulogy, one of the eulogizers said something mind boggling. He quoted Rav Henoch saying that “the toughest decision that I ever made was to pass over the position of Rosh Yesiva to his own chosen heir apparent.”
Here is a man well into his eighties knowing well he cannot function as the head Rabbi because of health issues, has difficulty giving up the mantle.
It’s not so easy!!
We now can appreciate and acknowledge that Menashe was a remarkable human being and the same can be said of Aharon.
Why do we have to cover our eyes when we say the Shema?
 Brief background: Shema is the famous prayer we say four times a day; twice in the morning, once in the evening, and once at bedtime. We cover our eyes and recite the passage. Why?
We find in this week’s parsha when Yaacov met his beloved son, Yosef, after 22 years, when he thought he was dead, Yosef emotionally embraced him while Yaacov was so grateful to G-d that he recited the Shema. The concept behind Shema is that the whole body has to be emerged in the dedication to G-d. Symbolically, we are expressing it by covering our right hand on our eyes. The hand has five fingers representing our whole body. Instinctively, each finger covers its own territory.
* Thumb – instinctively cleans the mouth area
* Index finger – instinctively cleans the nose
* Middle finger – instinctively scratches the back area
* Ring finger – cleans the eyes
* Pinky, little finger – instinctively cleans the ears
When we say the Shema, it’s usually deep into the prayers where the concentration is intense. So when we do cover our eyes, this thought pattern should be applied.
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