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The Symbol of the Jewish People

July 6, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of  Rabbi’s  Chaim Shmuelevitz z”tl, Pinchas Winston, Eliyahu ben Chaim,  Asher Hurzberg, Binny Friedman, Dovid Green and Dr. Steven Fine

“Shalom” – are we ever going to have peace with the nations of the world, or for that matter, ourselves? It seems very remote; perhaps when Hillary Clinton grows a beard or Donald Trump realizes that he is serving the country and not the country is serving him. Incredibly, even our national identity is being hidden from us. One of the signature symbols of the Jewish nation is the Menorah. We, the Jewish people, have an illustrious and historic past. Miraculously we’ve persevered through thousands of years of persecution and pogroms … just ask your Abba, your Sabbath and Savta, and they’ll tell you firsthand what troubles they’ve encountered. Nonetheless, we can hold our head up high with pride. We have kept our traditions, our culture our commitment to Torah and G-d, well at least some of us, while our past enemies vanished with no trace. However because of the many attacks and invasions over the years against us, of which there have been a few, we have lost many of the physical treasures which symbolizes and stamps our commitment to G-d.

In every battles and the invasion, the enemy, whomever they were at the time, always managed to take booty, especially, sacred objects which G-d commanded us to use for him. At times, it’s quite embarrassing, the Gentile nations know better than us how valuable they were. There is a famous story of the discovery of the golden Menorah by the Romans:

The Romans were afraid to enter the Kodesh HaKokoshim – the holy of holies – after conquering our holy Temple. They knew who ever enters there and is not worthy dies. So they said “Whoever will volunteer to enter can take whatever he wants for himself!” The rebellious Jew, Yosef Mishteh said defiantly “I will.” He proceeded to take out the beautiful golden menorah only for it to be taken away by the Romans. “This is too beautiful for a Jewish commoner. This should be given to the Emperor instead. We’ll let you go in again and take out whatever you want.” However this time he refused. “I will not desecrate my G-d a second time,” he said. Even after they threatened death he still refused. They executed him.

Aside from the many atrocities that the Romans committed against the Jewish people, one was the desecration of sacred Temple property. The very symbol of this is not in Israel, but in Rome: the Arch of Titus. Like most triumphal arches this one celebrates a victory of war, and in this case, Rome’s crushing of the Jewish revolt that resulted in the destruction of the Temple.

Inside the arch is a bas-relief sculpture showing the Roman army carrying the spoils of war down through the streets of Rome. The most notable item is a large menorah being carried down the Via Scara, and it is believed that the actual menorah is stashed in the secret tomb of Alric the Goth at the bottom of the Busento River.

What is history and what is myth? What is true and what is legend? These are questions that arise from time to time and specifically apply to the whereabouts of the Menorah.

Reporting on his 1996 meeting with Pope John Paul II, Israel’s Minister of Religious Affairs Shimon Shetreet said, according to the Jerusalem Post, that “he had asked for Vatican cooperation in locating the gold menorah from the Second Temple that was brought to Rome by Titus in 70 C.E.” Shetreet claimed that recent research at the University of Florence indicated the Menorah might be among the hidden treasures in the Vatican’s storerooms. “I don’t say it’s there for sure,” he said, “but I asked the Pope to help in the search as a goodwill gesture in recognition of the improved relations between Catholics and Jews.” Witnesses to this conversation “tell that a tense silence hovered over the room after Shetreet’s request was heard.” There was research done on Shetreet’s reference at the University of Florence, but no that was contacted there had ever heard of it.

This story has repeated itself a number of times since. One of the two chief rabbis of Israel, on their historic visit to the Vatican in 2004, asked about the Menorah, as did the President of Israel, Moshe Katzav, on another occasion. This is the official statement from the Israeli Ministry of Foreign Affairs via email: The requests by Shetreet, the president, and the chief rabbis reflect the long-held belief that the Catholic Church, as the inheritor of Rome, took possession of the empire’s booty-as documented by the Arch of Titus. It is thus assumed that, among other treasures looted from the Jewish people, the Temple menorah is stashed away someplace in the storerooms of the Vatican

These requests of the Church are a fascinating extension of the Jewish hope that the Temple Menorah taken by Titus would be returned “home.” The legends of the Menorah at the Vatican have considerable currency. In one version, a certain American rabbi entered the Vatican and saw the Menorah. In another version, it was an Israeli Moroccan rabbi known as “Rabbi Pinto” who saw it. In a third version, when the former Chief Rabbi of Israel, Isaac Herzog, went to rescue Jewish children in Europe, he visited Pope Pius XII (1939-1958) at the Vatican. According to this story, the Pope showed Rabbi Herzog the Menorah, but refused to return it.

It is frustrating how these valuable and symbolic treasures of our heritage have vanished. And there they wait, hidden from the eyes of all mankind, until the time that Heaven deems fit to reveal them once again.

It is interesting to note that although the commandment is the lighting of the menorah in our holy Temple, we find the obligation stretching further demanding the preparation of the wicks. The format in which the Torah presents us with this mitzvah is not a commandment to light the menorah, but rather an obligation to bring oil, in order that the wicks might one day be lit in the Mishkan. In other words the preparation is part of the commandment. Incredibly, Maimonides (Sefer HaMitzvoth; Aseh (positive commandment) 25) actually defines this mitzvah as: “La’aroch Nerot ba’Mikdash.” “To set up wicks (candles) in the Temple.” (And in his Hilchot Temidin 3:10-12, he clearly views setting up the candles and lighting them as essentially the same mitzvah).

Normally there is a separation between the mitzvah itself, and the preparation for the mitzvah. If one is obligated to eat matzah on Passover, the baking process is not part of the biblical obligation; it is simply the vehicle through which we make ready to fulfill this mitzvah. So why is this mitzvah, (the lighting of the menorah) different? Indeed, the Torah here does not even mention the menorah itself?

In regards to Moshe, there is something very unique, as well as highly unusual, in the topic of the menorah and the Tabernacle activity, where we find (parshat Tetzaveh)) Moshe’s name omitted completely. This is the only portion (since his birth in the portion of Exodus) where Moshe’s name does not appear.

The Midrash suggests that in the sin of the Golden calf (32:33), Moshe says to G-d: “Me’cheini Na’ Mi’Sifrechah”, “Erase me from your book.” In other words, if I cannot achieve forgiveness for the Jewish people, then I don’t want to be in the Torah. And, despite the fact that Hashem does indeed forgive us, nonetheless part of Moshe’s declaration came to pass, and thus, Moshe’s name is, indeed, not mentioned in one parsha pertaining to the Temple work.

Even more intriguing is the fact that the Pri Tzaddik explains that Moshe’s soul was actually the re-incarnation of Noach, and that the word “Mecheini” (“erase me”) are the same letters as the phrase “Mei Noach” “the floodwaters of Noach”, which is how the book of Chronicles refers to the flood, implying that on some level the tragedy of the flood was Noach’s responsibility. Unlike Abraham’s attempt to save Sedom, Noach seems to have made no effort to save the world and avert the destruction of the flood.

Moshe, however, saves the Jewish people literally putting his own name on the line rather than ‘allow’ G-d to destroy His people. On a mystical level, if you will, Moshe ‘fixes’ the error that came into the world in the time of Noach and achieves what is known as ‘Tikkun’ or a ‘repair in the world’ for Noach’s soul.

So what does all this have to do with our portion and the mitzvah of the menorah?

Firstly we have to explore the importance of what the menorah enumerates. We read in our parashah that Yitzchak brought his new wife, Rivka, into the tent of his mother Sarah. Rashi z”l writes, “He brought her into the tent and she became exactly like his mother Sarah.” He explains that several miracles that used to occur while Sarah was living began to occur again, one of them being that the Shabbat candles burned from one Shabbat eve to the next.

Our Sages teach us that light is associated with peace, because light allows man to differentiate between things. Peace exists when proper boundaries exist, which is possible only when there is light. In the dark, everything is jumbled, and there is no differentiation and therefore no peace. This is why morning is called “boker”-because the morning light permits “bikkur” / inspection, which leads to differentiation. On Shabbat there is peace because man refrains from work and rests.

Perhaps the significance of Sarah and Rivka’s Shabbat candles burning all week is that these Matriarchs distinguished themselves by their ability to differentiate where their husbands did not-in Sarah’s case, recognizing that Yishmael was a bad influence on Yitzchak; in Rivka’s case, recognizing that Yaakov, not Esav, deserved to receive Yitzchak’s blessing

The morning is a time of optimism. Awaking from the semi-death of sleep, the light and warmth of day promises rebirth, renewal, and success. If one is sensitive enough, he can feel it that which is absent from darkness. Usually one’s illness is more apparent at night. One cannot read Chumash at night (Torah sh’bchtav), only the Oral Torah. The reason is Written Torah is black and white and a Jew can’t get around it. However the Sages come and qualify the laws. Sure one cannot eat chametz on Pesach and has to relinquish ownership, but one can make a contract and sell what in his home without physically removing it, The Sages put the measure of mercy into the laws.

“And it was evening (first) and (then) it was morning; one day.”

Figuratively speaking, night represents pain and suffering. Day represents light and salvation.” For the righteous, day follows the evening. The path of the good may start out dark and painful, but in the end, it is bright, shiny and pleasant. For the evil, their path begins pleasant, but it ends with darkness and suffering. This is also the reason why the Sabbath comes on the seventh day of the week. It teaches us that there is a reward in the end for our pain and difficulties which we endure initially by taking the path of the good. (Imrei Shefer)

Moshe’s greatest attribute was his ability to recognize that he was really only a vessel for something much greater than himself. The Torah describes Moshe as the greatest Anav, the most humble person that ever lived. More than anything else Moshe was able to get out of his own way.

How often do we get so wrapped up in ourselves, and so caught up in making sure we get what we want, and what we need, that we forget that it isn’t and never was supposed to be about us; we are merely the vessel for something much greater, for the entire world.

Can I be the earth others walk on? Can I get in touch with the very real notion that I am meant to be a vehicle for light? Being a vehicle for G-d, being able to see myself merely as the wick for the flame….

Moshe was so in touch with the reality of what he was a vessel for that he was able to demonstrate that without the Jewish people, there was no longer a point to his existence.

In a time when rulers and monarchs were acting as gods, and assuming that the people existed to serve them, Moshe was teaching the world that it is not the people who serve the leader, but the leader who is meant to be a vessel to serve the people, and indeed the world.

And that is what this week’s portion, and particularly this mitzvah is all about. It is about connecting to real purpose, and valuing the vehicle for achieving that purpose.

Just like Moshe, the Menorah was only the vehicle for bringing light into the world. So often we are so dazzled by the Menorahs in this world, we forget they only have value if they are vehicles for light. Our mission as a people in the end is simply to bring light into the world.

Yet, this mitzvah is given to Aaron and his sons before they are actually invested with the mantle of the Priesthood. (See 27:21, and 28:1)

Apparently, the mitzvah of lighting the menorah was given to Aaron irrespective of his position as a Kohen, a priest. In the end, the priesthood was Aaron’s role, but the lighting of the menorah reflected who Aaron really was, and what he was all about.

In fact, it explains why it is Aaron fulfilling this mitzvah, and not Moshe. Shouldn’t it have been Moshe’s job to light the Menorah, especially as it was Moshe who brought the Torah to the world?

The answer is, Moshe was meant to bring the Torah down to earth, but it was Aaron’s mission to spread it to the world. And the reason Aaron was such an appropriate vehicle for doing this was because the attribute that epitomized Aaron was shalom; peace. In Pirkei Avot (Ethics of the Fathers) Aaron is described as the Ohev Shalom and the Rodef Shalom: the lover and pursuer of peace. The idea of being a vehicle for bringing G-d in to the world is all about peace.

In fact, the word Shalom itself is one of the names of G-d (hence the tradition that we do not say Shalom in the bathroom…). Through peace, Shalom, we succeed not only in bringing G-d into the world, but also in spreading G-d to the rest of the world.

There is an interesting connection between this mitzvah and the concept of Shalom.

The Talmud (Shabbat 21a) draws an equation between the kindling of lights in the Beit HaMikdash (the Temple), and the candles we light in our homes every Friday afternoon, ushering in Shabbat.

The Talmud explains (23b) that (at least according to Rashi), the essence of the Shabbat candles is that they bring Shalom Bayit; they bring peace into the home. Ultimately, suggests Rashi, there cannot be true peace in a place without light. The explanation given there is that if a person is stumbling in the darkness, he is not at peace. (And indeed, if people are moving around in the darkness, they will inevitably bang into each other and create discord between themselves.)

But perhaps there is a different way of looking at this idea. Ultimately, it is my ability to see and be at one with everyone, (Shalom which is based on the root Shalem, or whole) which is what peace is all about.

Shabbat begins with the lighting of candles, because Shabbat reminds us what this world is really all about, and what it is supposed to be: all about light. And if the Mikdash is a sanctuary in space, whose essence is related to light, Shabbat is a sanctuary in time whose essence is also light. (Thus, unless one specifies otherwise, the lighting of the candles automatically ushers in the Shabbat.)

May G-d bless us soon, to become, as a people the vehicle for light we are meant to be, and create together a world of light and shalom, truly whole all of us together.

How to think positive…..for it’s crucial to success

July 6, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Akiva Grunblatt, Asher Hurzberg, Yossi Bilus, Elchanan Poupko,  Yanki Tauber and Rochel Holzkenner

“Be positive, be positive,” blah blah blah. We’ve been hearing that for years. Well, it just so happens that perhaps there are some who don’t wish to take that approach; they don’t feel it’s necessary to put on a façade, a fake smile and feel that the world is shiny bright. As a matter of fact a recent New York Times article, “Tyranny of the Positive Attitude,” reported on a group of psychologists who are attacking the current trend of ‘be positive – be happy’. For several years now, positive thinking has been in vogue. But these good doctors are “worried that we’re not making space for people to feel bad” and feel that a reversal of this trend is in order. There’s been a symposium (“The Overlooked Virtues of Negativity”), a book (Stop Smiling, Start Kvetching), and a push to get psychologists back to doing what they’re supposed to be doing, which is to “focus on mental illness and human failing.”

However, the bottom line is that everyone wants to be positive. It’s a good feeling. We all gravitate towards positive people. We feel warm when we receive a smile from a person. We want to sit next to the person at work, shul, or school who is cheery, who always sees the glass half full, and who sees a shining light in everything. Remember, a broken clock is correct twice a day!!

We humans, after all, are thinkers (well at least some of us are) and we are at liberty to choose what we think about. Thinking is power. There is no reason not to utilize this potent tool to improve the quality of one’s life in general and mental well-being in particular. As an old friend Joe Alibayof once said, “They have a brain; however, they don’t use it correctly.”

The Torah’s attitude, which predates today’s positivist trend by four thousand years and will survive it by much longer than that, is one of unabashed optimism. This is the doctrine of bitachon, or trust in G d. Left to its own devices, the mind will by default tend to fill itself with negative thoughts that spring from its unrectified subconscious. For this reason we gravitate to negative news. When was the last time one paid attention to “no robberies on 47th street today” or “they have a solid marriage”; that’s really pretty boring. Nevertheless, although one pays attention to the news they also tend to distance and alienate themselves from them. What’s the old expression? “Success got many generals and failure is an orphan.”

There is a fascinating incident related in the second chapter of Shemot that opens up a wealth of insight into the Jewish Law of Attraction.

It begins with Moshe, our leader, breaking up a fight. Unfortunately, his intervention was not appreciated.
“Now it came to pass in those days that Moshe grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers. He turned this way and that way, and he saw that there was no man; so he struck the Egyptian and hid him in the sand.

“He went out on the second day, and behold, two Hebrew men were quarreling, and he said to the wicked one, “Why are you going to strike your friend?” And he retorted, “Who made you a man, a prince and a judge over us? Do you plan to slay me as you have slain the Egyptian?”

“Moshe became frightened and said, “Indeed, the matter has become known!”

“Pharaoh heard of this incident, and he sought to slay Moshe . . .” (Shemot 2:11-15)

Why does the Torah highlight Moshe’s emotional response? Anyone in his shoes would have been frightened. He’d taken a huge risk when he killed the Egyptian in order to save his brother’s life. And now, if his actions were to be exposed to Pharaoh, he’d be considered guilty of a crime of the highest order.
That being said, it’s unusual for the Torah to spill ink to describe Moshe’s emotional reaction, his fear. We don’t hear about Yitzchac’s fright when being bound on the altar, or Yoseph’s fear of being sold into the hand of strangers. It’s not that they were impassive, just that the Torah, being a book of moral guidance, recounts only the details that will be useful for our spiritual growth and development. Moshe was frightened, but why does the Torah highlight his emotional response? What relevant insight is offered by G d through highlighting Moshe’s fear?

The Lubavitcher Rebbe offers a fascinating insight based on nearness of the above verses. “And Moshe became frightened . . . Pharaoh heard of the incident.” So potent was Moshe’s fear, his “negative visualization,” that his fear blossomed into fruition-his deed was reported to Pharaoh, and Pharaoh wanted him killed.

Moshe is the Jewish hero, righteous and prophetic. And yet G d exposes a subtle flaw of his, his disbelief that things would turn out for the best. If he had been optimistic, he could have averted his own arrest by Pharaoh.

What this means, says the Lubavitcher Rebbe, is that bitachon, the absolute assurance and conviction that G d will make things good, actually becomes the conduit and vessel through which we draw down and receive G d’s blessings. Positive thinking is not just a way to weather negative occurrences, it’s much more than that – it actually makes positive results happen.

In this week’s parsha quite the opposite happened. Through pressure from the Jewish people, Moshe, the Jewish leader, requested that spies should be sent to inspect the promised land before the Jews entered. Ten out of the twelve spies returned with negative reports. These twelve were righteous individuals but they portrayed Eretz Yisrael to the Jewish people and perhaps themselves in a negative light. The spies described the land which “flows with milk and honey” as a land which eats its inhabitants. They described the land as having an overpowering atmosphere with thick and heavy fruits and the inhabitants as being high and mighty as they discouraged the people from conquering the land. Their unfavorable portrayal of the land caused the entire Jewish people to despair of the possibility of living there and to voice their desire to return to Egypt. God was “angry” at the spies for speaking negatively about the land, and decreed that the entire generation “will die in the desert” (Numbers 14:35). But what they said could have been interpreted in the positive and it actually was by the minority spies Yehoshua ben Nun and Kalev ben Yefuneh..

We find another important incident in the Torah where our forefather Yaacov’s sons reacted negatively to their brothers Yosef’s dream; they felt threatened. The only one who reacted favorably was Rueben, the oldest son, who fell in disfavor with his father for intruding into his father’s private life. Rueben saw a positive in Yosef dream. He was counted among the brothers, implying that he’s still part of the core. But the rest of the brothers failed to see anything positive in the dream and therefore reacted negatively. Interestingly the pasuk then says, “Let us see what will happen to his dream.” We would assume that it’s the brothers who are saying that. However, Rashi indicates it was the heaven’s response to the negativity that the brothers showed.
Furthermore we find by King Yehoshiyahu (649-609 BCE), one of the righteous kings of Judeah, a startling fact. While he was renovating the Temple a Sefer Torah was discovered. It was rare to find a Sefer Torah during that period because Yehoshiyahu’s grandfather the wicked rasha Menashe destroyed the majority of the Torahs. His son Amon fared no better in being a rasha. Can one imagine today no sefer Torahs?

One might think it’s a positive sign from G-d that a Sefer Torah was discovered and in fact many were rejoicing. However they discovered that the scrolled was not rolled to Bereshit, where it usually should be, but to the page dealing with GALUT -exile, implying that the children of Israel were destined to be kicked out. The King ripped his garment in sorrow.
If one would look at it in a positive spin, here is a chance to repent. G-d is showing you a sign. Let’s learn from the experience and change our ways. The fact that the Master of the Universe reached out is an indication that we still have a chance. Unfortunately, it is human nature to gravitate to the negative and the king didn’t see the positive.

HOW TO IMPLEMENT POSITIVE THINKING
One of the most important modern discoveries in the rapidly expanding field of Positive Psychology is recognition of the benefits of gratitude. Much evidence has shown the power gratitude has to make people happier, mentally stronger, and more appreciative of what they have. Research has shown that the simple activity of writing down at the end of each day five things for which one is grateful for has the ability to reduce depression, increase happiness, and improve relationships more than any other positive psychology treatment or technique. College students who consistently exercise gratitude showed to have higher GPAs and better wellbeing. People who actively engage in gratitude practices show better signs of physical and mental health as well as improved relationships.

The principle of gratitude is so fundamental in Judaism that the great renaissance kabbalist the Maharal of Prague (Gur Aryeh, Gen. 2:5) goes as far as saying that it is prohibited to do a favor to someone who will be ungrateful because this introduces the dangerous trait of thanklessness into this world.
Yet at the same time there seems to be a different reputation we have made for ourselves. In his New York Times bestseller Born to Kvetch, Michael Wex portrays Yiddish culture as one of disapproval and complaining, peaking with the statement that “Judaism is defined by exile, and exile without complaint is tourism.” This perspective does not need to remain confined to the era of our exile. A simple look at the Bible shows that, both in the desert and in the land of Israel, the Jewish people were often discontent (e.g. Ex. 14:11-12,16:24-25, 17:2-4).

How do we reconcile the powerful contradiction between the strong positive message Judaism dictates and the longstanding practice of disapproval? How do we explain the paradox between the strong ethic of thanks, gratitude and appreciation that Judaism so strongly advocates and the Jewish tendency toward disapproval and questioning?

The answer lies in one of the most powerful and influential Jewish traits: dissatisfaction.

While Judaism teaches us to believe in the Master of the Universe, at the same time it teaches us another almost contradictory idea: prayer. Jews never accept things as they are; they always hope. Implicit in the concept of prayer, which is so fundamental to Judaism, is the idea that things don’t need to be as they are. Every time we pray, we suggest that no matter how difficult things may be we still believe that G-d can change them (see Brachot 10a; Maharal, Netiv Ha’avodah chapter 2; R. Joseph Albo, Sefer Ha’ikarim 4:18). When Moshe was told by G-d that he will not enter the land of Israel, one of the first things that Moshe did was beg for permission to enter from the very same G-d who told him that he will not be going in. Implicit in the Jewish tendency to kvetch is the belief that things can be changed for the better. Along with our strong belief in a G-d who is looking out for us and is willing and able to intervene is the belief that things don’t have to be the way they are, and thus we ask G-d to change them.

This attitude of change has encouraged Jews to be at the forefront of improvement in the modern era. It is very much reasonable to suggest that Jewish innovation, demand for social justice, and intellectual creativity all originate in this deep-seated belief that things can always be changed, and in our refusal to accept things as they are no matter how fixed they seem to be. The reason Jews were always suspected of being social revolutionaries – as was true in many cases – is because Jews did not believe in the world that is as much as they believed in the world that ought to be. And it is for this reason that Jews have been so associated with change and development. This is not because of a complacent dissatisfaction but because of a responsible dissatisfaction. It is because of the belief that there can be a better world.
What is scary is the thought that just as one can create positive in the world so too one can create a negative vibe that will last. What the spies created was a negative energy that was brought down which exists till this very day.

In conclusion we have to remember, that besides the ability to change through prayer, and besides the appreciation one has to show, one of the fundamental pillars of Judaism is to trust G-d for He foresees the world with a much larger lens than we could even imagine. Rabbi Yossi Bilus told me over an effective story to illustrate this:

There were two gentlemen who worked as water carriers. However one of them was given a bucket with a slight hole in it and as he shleped through the field to get to his destination half the bucket was already empty. The other worker would laugh at his friend at the frustration of having a whole in the bucket. When he went to complain to the boss, the boss retorted, “I know about the hole and it was designed that way. Come, let me show you.” He proceeded to go over the path where he would carry the bucket. “You see, your friend’s path is clear and smooth, but your path is full of flowers. Your journey required you to irrigate the field. For that reason a hole was placed in your bucket.” One has to look at things positively as there always is a bigger picture.

The Spy Who Loves Me

Ayin Hara, the World and receiving the Torah

June 16, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Asher Hurzberg,
Chaim Shmuelevitz zt’l, yossi Bilus, Ilan Feder

Timna, the mother of Amalek, was the concubine of Elifaz, the son of Eisav. One may find it odd that she was merely a concubine considering she was the daughter of a king and the sister of a prominent figure, Liytan. The reason for this was because she was under the strong belief of ‘better rather be a mistress to this nation than a queen to a different nation’, ‘this nation’ referring to Avraham and his children. In fact, she made her overtures to be the wife of Avraham, Isaac, and Yaakov but was rejected by all three; our forefathers did not accept her. So she settled for Elifaz. In a statement from Rav Chaim Shmuelevitz, which this dvar Torah is based from, he says the bitterness of being rejected by our ancestors became ingrained and transferred to Timna’s future genealogy. The rage Amalek has towards us stems from jealousy of Timna, that of being tossed away and not accepted. Rav Chaim asks “How can that be? It’s out of character of the persona and philosophy of Avraham. This is the great Avraham, whose teachings of G-d and the notion of bringing people back was his virtue. He was an expert of bringing people closer to G-d, to convert everybody and to take them under the wing of glory. The self-sacrifice he gave towards outreach is one of astonishment, and yet he turns and rejects an individual soul who understands the prominence and value of his family, and is willing to give up so much to be a part of it. One can say it’s very commendable on her part. The question remains, ‘Why didn’t they accept Timna?'”
Timna wasn’t accepted because she wasn’t worthy to be under the clouds of glory. Our ancestors saw through prophecy that she and her descendants carry in their genes very bad traits, and our fathers wanted no part of it. As one is familiar Amalek became our most bitter enemy. They have haunted us for thousands of years.What is their source of power?
The answer lies at the revelation at Sinai. In order to understand we have to delve into a very odd Jewish behavior that is based on a deep concept found in our Torah. Let’s explain.

It’s really scary what one can pick up living like a stranger in a strange land. As Rabbi Berel Wein, the Jewish historian says about Jews in Germany: “The Jews became better Germans then the Germans!” But if we examine our way of life, we find that there is a profound difference between Jews and Americans. They use Facebook to show off their whereabouts and latest vacations, however for the most part, we Jews are not so showoff-y. We have a certain fear and, you know what, that’s a Jewish thing. But regardless where the source originates, it’s downright peculiar how we react when G-d is or is about to shower us with blessings. For example, many of us do not disclose they’re dating someone seriously until they are engaged. Everything is under wraps, and all in the family household are sworn to secrecy not to disclose to no one that a family member is dating someone. Furthermore, if they can hide it, and not be seen, one pushes off the news of pregnancy until after three months. Some go further and don’t say anything till birth.

We have all have acted like ‘Mossad agents’ and experienced our friends doing the same. How can you not tell your best friend you were dating seriously? One can feel slighted. However that’s how many of us are and that is our society. That is our custom. Although, we’ve adopted much from the host country we are from, the root of “not to tell” is rooted in the very essence of our holy Torah.

Our society accepts the notion of not disclosing potential brachot until it actually happens. Some people never mention how many children they have. Big business deals are played down and the business is presented as “tough times” even though the one asked just made a “killing”, the deal of his life. If one passes by a street in Boro Park, the houses look very unassuming even though inside’s a palace where millions were spent.

We can attribute the down play of our success to two reasons. One, our holy Sages promote and preach modesty. It’s not just how we look but how we act. Secondly, the reason why people are reluctant to show off is because they are afraid of the evil eye. Interestingly, the Talmud approaches the subject of the evil eye very seriously. Rav says in tractate Baba Metzia, “99% of deaths have occurred from the result of the evil eye”.

These two reason have influenced the behavior of Jews throughout the generations. It’s a philosophy an approach which has become a tradition and is a mark on Jewish style and way of life. “We have to be unassuming” this is what the mainstream Sages have ingrained in us over the years. “This is the way of G-d”.

The source of the hidden philosophy comes from the Talmud “There is only bracha if it’s hidden from the eye.” Our Sages convey that the biggest bracha is children and regarding them we have to be as modest as can be. If one notices, the most common tradition to conceive children through marital relations is in the confines of the private bedroom at night in the dark under the covers where no one can see, not even the negative angels so the source, root of the bracha is hidden. To extend this idea further Rabbi Akiva Tatz morhidden.

In Chasidic teachings we are taught of the concept of tzimtzum – to trickle down. G-d spirituality trickles down in a minute portion. We don’t receive the abundance of love, it’s measured. This is essentially the same concept for G-d presence in the world is scarce.

Is it really the Jewish way? Is this what G-d wants? Is it really the way of G-d? Is hidden HIS philosophy? There is an incredible question told over to me by Rabbi Asher Hurtzberg posed by the Sfat Emet. If “unassuming” and “modesty” is the way to go, then why did we receive the Torah in such a spectacular way? Why was receiving the Torah hyped up to such an extent, where the whole world heard? The thunder and the lightning it was a sight to see, an extravaganza like no other. It’s uncharacteristic of the Master of the Universe to order such a hoopla event. It doesn’t flow with the program.

As a matter of fact, it did prove to be a negative, for shortly afterwards the Jews sinned with the golden calf. The Torah was showcased and we paid a heavy price. Presumably the Ayin Harah kicked in. Moshe broke the first Luchot. Death was brought back into the world. What a disaster!!

Perhaps we needed one of those Ayin Hara remover experts with heating lead on the stove to determine which people or nation gave us the evil eye. There is an entire cookbook of Ayin hara remedies.

However, the second Luchot-Tablets reverted back to G-d’s hidden philosophy. It was back to basics. There was not much fanfare. Seemingly, the fact that we had such trouble with the first ceremony strengthens our question. Why then was the original “receiving of the Torah” spectacular? Why go through all that?

The answer is plain black and white; quoiting the Torah in parshat Yitro (19:9) “So the people will hear as I speak to you, and they will also believe in you forever.”

G-d changed the philosophy of “hidden” one time and one time only “for many witnesses are more believable then few”. Here three million people witnessed the receiving the Torah and “the world heard and trembled”. The enormous breathtaking and dazzling display had an imprint on the world forever. It demonstrated to the world that the Jewish religion is different than other religion. No other can claim that they witnessed the spectacular event, the inception, the correlation of their religion. No other religion can claim that an entire nation saw and heard the recitation of at least some of the commandments from the voice G-d himself; Christianity nor the Muslims can make that claim. G-d did it in such a way that IT’S CLEAR THE TORAH WAS GIVEN AT MOUNT SINAI!! End of discussion.

However, there is one lingering question that is still very apparent. Why drag the world into our party? Can’t it just simply be only Jews Allowed? Why does it have to reach to the four corners of the world? Aren’t the Jews the only ones to have accepted the Torah?

For us to be the Ambassadors of the Master of the Universe we have the task to travel to all parts of the world. At times it seems like we are forced to leave our homes; our hosts were not gracious to us no more. The wondering Jew has to find different shelter in a different part of the world. It’s interesting, for it was designed that way from the revelation at Sinai. The wondering Jews have to make our presence to all four corners of the globe. Why?

The Torah describes how Moshe wrote on a rock the Torah in seventy different languages. What is the reason for this? What is our mission abroad?

The most evil nation in the world is Amalek. The Torah proclaims they should be wiped out. Interestingly we find out some of Amalek’s descendant became Torah scholars. How is that possible from the wicket righteous people emerge?

The world is divided into Kedusha and Tumah, holiness and impurity, good and evil positive and negative. Interestingly in order for an evil nation of the world to exist it needs elements of Kedusha. Evils needs the holy spark, it needs the holy power source and feeds from it. Evil (klipa) uses it as energy for their philosophies and negative power.

The task that we must accomplish is to take these Kedusha power source that was dispersed to the four corners of the world at Matan Torah-revelation at Mount Sinai and expose it as G-dly spirituality. We transform their existence to a positive spiritual. For this reason we recite in the prayer V’CHAROT which follows VAYEVARECH DAVID, all the 7 nation every time we recite we utter Hebrew words of their names and expose the sparks of Kedusha which resonates the atmosphere, place people into positive light’

What fuels Amalek and the enemies of the Jews is they were able to take the sparks from the Sinai revelation and to transform it to evil. What is outright deadly and powerful is the combination of these sparks mixed with the good intentions of Timna, the woman who wanted to connect to our ancestors but was denied. Amalek’s descendants are able to take that goodness, that Kedusha and build the most devastating weapon of evil for Kedusha is the spark that can be directed in either direction.

The spreading of the spark from the 1st Luchot and the translation by Moshe of the Torah in to seventy languages paved the way for Jews who live in the diaspora to strengthen themselves and use that spirituality in the host country’s language and soil to spread Kedusha, to spread G-d masterpiece to the world at large.

So in essence the first Luchot, the first spectacular receiving the Torah, accomplished its mission. It was worth a bit of Ayin Hara in order to be fulfil a broader important task, that of transferring the Master of the Universe’s Torah globally.

RUTH
One of the main reasons we read the book of Ruth, besides that the story takes place during harvest season which always comes out during the Shavuot holiday time, is that King David, who is a descendant of Ruth, died on Shavuot.
        The book of Ruth starts off where a prominent Jewish family led by the patriarch Elimelech, left Israel and settled in the outskirts of Moab. Elimelech was one of the wealthiest people in Israel and he foresaw troubled economic times ahead. He knew that he will be called upon to help with the financial burden laid upon his fellow Jews, and to be instrumental in bringing the country back on its feet. It would require a tremendous amount of generosity on his part, in which he was not ready to oblige.
        G-d gives certain gifts to people with the expectation that they will utilize them when the opportunity calls. However, if one doesn’t step up to the plate, G-d doesn’t need such an individual. So within a 10-year period, both Elimelech and his two sons – who both married non-Jews – died. Elimelech’s widow, Naomi, was heading back to Israel, her homeland, and saying her goodbyes to her two daughter-in-laws. However, one of them, Ruth, decided to follow her mother-in-law to Israel after a failed attempt to persuade her to go back to her country and family.
        They arrived in Israel during harvest season and Ruth, who converted to Judaism, asked Naomi, “Let me go out and glean in the fields.” It happened to be faith that Ruth was working on a parcel of land that happened to be owned by a man named Boaz, a relative of Elimelech. Boaz inquired who Ruth was; he then informed her, “My daughter, does not glean in other fields but this one.” He was impressed with her modesty and for all that she has done for her mother-in-law.
        Naomi informed Ruth that Boaz is one of the redeemers (goel). When someone dies childless, the next of kin has a duty to marry the widow. Boaz was one of those next-of-kin. (Similarly, Boaz’s ancestor, Yehuda, the son of Yaakov, our Forefather, practiced yibum with Tamar, his widowed daughter-in-law. However, Yehuda did not know she was Tamar. That passage in the Torah was the first in which we were introduced to that topic.)
        Naomi then gave Ruth the most peculiar instructions ever. She said, “Make yourself look nice and wait until Boaz finishes eating. Then go to him in the field as he lies down to go to sleep. He should not notice you; then lie down by his feet where then he will give you instructions what to do.
        Our courtship, today, is slightly different and more expensive. Has anybody ever been to a New York elegant kosher restaurant? I guess one can say different strokes for different folks. These instructions, which Ruth followed to the T, poses tremendous difficulty. There is a famous expression in the Torah “Before a blind man, don’t put building blocks.” It seems like a clear cut case of what we call here in Queens, seduction.
        Boaz had a routine before he retired for the night, which is a glass of wine and learning a set amount of Torah; he was a member of the 71 Judges. Later that night, he woke up from his sleep and noticed a woman by his feet; he then discovered it was Ruth and realized her intentions. “I’m not going to marry you here, my daughter. Although I am interested, but there is a goal before me. If he declines to redeem you then I shall marry you.”
        The next morning Boaz approached the no-name redeemer, who declined to go forth with redeeming Ruth, leaving Boaz the opportunity to do so. People, then, made the halacha mistake of prohibiting both men and women from Moab for marriage. Boaz who was well-versed in Jewish law, knew it was only the “men” who were prohibited. Boaz found 10 people and proceeded to marry Ruth. After their first night together, Boaz died; however, not before leaving his mark, a very important one. Ruth became pregnant with a son. Very strange, Ruth did not name the child nor raise him. The neighbors named him Oved and Naomi raised him.
        Rabbi Aderet gives us a clearer picture of the book of Ruth through the teachings of the Ari z’l. In order to explain his interesting interpretation, we have to fill one more piece of the puzzle.
        G-d summoned angels to destroy the cities of Sedom and Amora. The only family that did not comply with the atrocities of the two cities was Abraham’s nephew, Lot;  the angels got them out on time. Although, Lot attempted to save his future son-in-law, who is nameless, the-son-in-law didn’t take him up on his offer and subsequently died with the rest.
        Believing the whole world was destroyed, Lot’s daughters conjured up a plan to seduce and procreate with their father, where they both will take turns on consecutive nights. They will supply him with alcohol and he will not know what had occurred. Their plan succeeded and each got pregnant. Our sages criticize the oldest for calling her son, Mo-av, from the father. They teach that even though they did it for the continuity of the world, she shouldn’t have publicized a sin.
        The Ari z’l teaches a very important lesson about cohabitation. Children who come out from a man and woman where there is a mistaken identity, where one partner doesn’t know who they slept with, will cause spiritual damage to the offspring. This offense has to be fixed.
        Boaz, the Ari z’l says, is the reincarnation of Lot and Yehuda. Ruth is the reincarnation of Lot’s oldest daughter and Tamar (and in fact, throughout the story of Ruth, Boaz always referred to her as daughter just like Lot referred to his daughter.)
        Ruth was instructed to lay down by Boaz’s feet to see how is he going to react. Will he get seduced or will he marry her properly? Lot had a future son-in-law that never came to be because he didn’t want to leave Sedom, no name. Boaz had an uncle who refused to marry Ruth, no name. As punishment for naming your child (Lot’s daughter) after a sin, Ruth will not name or raise her child. Boaz ate and drank and learned Torah before cohabiting with Ruth. The Ari z’l says one should try to purify, somewhat, the experience. If one wants to have kids with positive energy, they should learn Torah, preferably with your spouse, before having intimate relations.
        There is a big Mitzvah to co-habit Friday night. The reason is because Adam didn’t listen to G-d, who said, “Be together Friday night;” Adam couldn’t wait. So, the first two children did not come out proper.

THE CENTER OF THE WORLD

June 2, 2016 Uncategorized No comments

This article was constructed with the help of either writings, lectures or shiurim of   Berel Wein, Noach Isaac Oelbaum, Asher Hurzberg, Yossi Bilus, Chabad.org  Shlomo Katz, Dina Yellen



TBack in the mid-nineties, a Jewish advertising executive in New York
came up with an idea. What if the New York Times – considered the
world’s most prestigious newspaper – listed the weekly Shabbat candle
lighting time each week? Someone would have to pay for the space of
course, but imagine the Jewish awareness and pride that might result
from such a prominent mention of the Jewish Shabbat each week.

He got in touch with a Jewish philanthropist and sold him the idea. It
would cost almost two thousand dollars a week, but the philanthropist
did it. Each Friday for the next five years, Jews around the world
would open the New York Times to see: “Jewish Women: Shabbat candle
lighting time this Friday is…”

Eventually the philanthropist had to cut back on a number of his
projects and, in June 1999, the little Shabbat notice stopped
appearing in the Friday Times. From that week on, it never appeared
again. However, there was one notable exception.

On January 1, 2000, the NY Times ran a Millennium edition. It was a
special issue that featured three front pages.

1. One had the news from January 1, 1900.

2. The second was the actual news of the day, January 1, 2000.

3. A third front page was projecting future events of January 1, 2100.

This fictional page included things like a welcome to the fifty-first
state: Cuba. As well, a discussion as to whether robots should be
allowed to vote, and so on. In addition to the fascinating articles,
there was one more thing. Down on the bottom of the Year 2100 front
page, was the candle lighting time in New York for January 1, 2100.
Nobody paid for it. It was just put in by the Times.

The production manager of the New York Times – an Irish Catholic – was
asked about it. His answer was right on the mark, it speaks to the
eternity of our people and to the power of Jewish ritual. “We don’t
know what will happen in the year 2100. It is impossible to predict
the future, but of one thing you can be certain, that in the year
2100, Jewish women will be lighting Shabbos candles”.

Interesting isn’t it, how non-Jews view our association with Shabbat
as an eternal inseparable bond? Do they make it more than it is?
Perhaps they feel that for us, or for that matter for all, that
Shabbat is the center of the world. There is certainly a respect they
feel about us and our bonding with Shabbat. Maybe they feel Shabbat is
a powerful force. They’re right!

Parshat Behar / Bechukotai happens to be my bar mitzvah parsha. When
late spring arrives and parshat Behar creeps up, it marks another
year, another quick year, that has whisked by. That’s a frightening
notion. My bar mitzvah video has more people on the other side of the
hill then here with us. When reflecting at the rather quick life we
are all experiencing it’s a sporty idea, an entertaining one no less,
to guess what purpose each one of us were brought in to the world.
What did a particular individual come here to fix? I try to guess
which one of my possible negative traits is the ‘jackpot’, the one I
was sent here to fic. Although if you ask my wife she’ll write up a
whole chaptered booklet of my deficiencies. “And yes, when you fixed
those look out for volume 2” my eshet chail would say.

Regardless of our personal “monkey on our shoulder” dilemmas, there is
another general major test that every Jew is confronted with. It
identifies and categorizes where we stand as Jews, whether in this
world or after we pass on. “Are you Shomer Shabbat?” Is a question
often asked? Shabbat is at the very center of Jewish consciousness. It
is repeated more times than any other mitzvah in the Torah, and it is
the only ritual observance which is part of the Ten Commandments.

Let’s not fool ourselves, one can be super kind and honest that’s
great! Brownie points reward is right at the doorstep however there is
no escaping the fact that “Did you keep Shabbat and to what degree of
honor did you give it?” will be one of the top questions we will be
asked after 120. It’s one of those majors and it is spelled out, black
and white in the Torah text.

What is so special about Shabbat and what powers does it have?

SHABBAT IS THE SEVENTH DAY

Seven is the official number representing the world. There are seven
days in a week; there are seven year cycles leading to the fiftieth
year Jubilee; the world is divided into seven regions. There are some
opinions that the Jewish calendar starts with the month of Nissan;
therefore the seventh month will come out to be Tishrei, the month
that the world was created and each year is judged.

The midrash (Vayikra Rabbah 29:9) states: All the seventh ones are
beloved always. Above, there are seven worlds, and the seventh is the
most favored. These worlds are: shamayim, shmei ha’shamayim, rakia,
shechakim, zevul, maon and aravot. We read (Tehilim 68:5), “Extol He
Who rides upon the highest heavens / aravot with His Name, `Kah’.”

There are seven terms for “land,” and the seventh is the most favored.
These terms are: eretz, adamah, arka, geh, tziyah, neshiyah and tevel.
We read (Tehilim 9:9), “And He will judge tevel in righteousness; He
will judge the regimes with fairness.”

Among generations, the seventh was favored. They were: Adam, Shet,
Enosh, Keinan, Mahalalel, Yered and Chanoch. We read (Bereishit 5:24),
“Chanoch walked with the Elokim”

Among sons, the seventh was favored, as we read (Divrei Hayamim I
2:15), “David, the seventh [son].”

SOURCE OF POWER

G-d designed the world in such a way that the source of power is
rooted on the seventh day.

“Ki sheshet yamim asa hashem et ha shamaim ve’et ha’aretz, u’vayom
ha’shvi’i shabbat va’yinafash.” that in six days the Lord made the
heavens and the earth, and on the seventh day he rested, and ceased
from his work.

This famous verse is said a number of times, including the morning
Shabbat Kiddush. Rabbi Noach Isaac Oelbaum sites many Sages asking an
obvious question. It should say B’SHESHET-in six days…..G-d created
the world. Why SHESHET? The fact that it says SHESHET implies that G-d
created the world for ONLY six days and the seventh, Shabbat has a
mission is to rejuvenate and give power to the next six days.

Those of you who have a custom to recite the Zohar for the Friday
night are reading this concept. The Sage imply how one acts and treats
the Shabbat would determine the bracha one gets the following week.

The opening commandment in this week’s parsha deals with shemitta –
the sabbatical year for the Land of Israel when the ground was to be
allowed to lie fallow and the farmer abstained from his regular
routine of work. As soon as the Jews settled in the Holy Land, they
began to count and observe seven-year cycles. Every cycle would
culminate in a Sabbatical year, known as Shemittah, literally: “to
release.”

The traditional commentators to the Torah emphasized that even though
the ground and farmer would benefit in the long run from the year’s
inactivity this was not the reason for the commandment. There are
always side benefits from obeying the commandments of the Torah but
these are never the reason or the basis for the commandment itself.

The underlying lesson of the sabbatical year is its obvious kinship to
the weekly Sabbath. Just as every seven days brings with it a holy day
of rest, so too does a holy sabbatical year bring with it a rest for
the earth itself. And, to continue this obvious comparison between
these two Sabbaths, just as the weekly Sabbath is meant to remind us
of God’s creation of the universe so too does the seven year Sabbath
testify to God’s omnipotence and presence in all of our human affairs.

OUR OBLIGATION

There is a story I read by Dina Yellen which I found touching and
worthwhile to retell. It’s one that many of us can relate to and it
defines our pride and resiliency towards our commitment to Judaism and
our love for G-d.

“As I settled into my seat on Flight 1272 bound for Chicago, I glanced
at the passengers filing down the aisle. My Jew-radar immediately went
off; in addition to the business travelers toting their laptops and
briefcases, and the pleasure travelers wearing shorts and Walkmans, I
spied several suede kippot, a striemel and ankle-length skirts.

Despite our shared heritage, I didn’t bother acknowledging them. They
were strangers. And I live in New York, where strangers seldom
exchange greetings, even if they recite the same prayers”

Many observant Jews raise the red flag when it comes to travel and
Friday. Everyone who is a Shabbat observer has this fear of something
going wrong and then having to break camp in some strange place.

“Well, the inevitable happened, the plane rolled toward the runway and
I waited for takeoff. No such luck. The pilot announced the flight was
being delayed three hours due to stormy weather conditions in Chicago.
I glanced at my watch nervously. Usually, I avoid flying Friday
afternoons for fear I won’t arrive in time, but on summer weekends
when Shabbat doesn’t begin until 8 p.m., I figured I’d be safe. I
figured wrong.

After we finally took off, a half-hour before arrival, the pilot
announced O’Hare Airport was shut down and we were landing in
Milwaukee until we could continue on. My stomach sunk. Candle-lighting
was an hour away. I’d never make it on time. Like most religious Jews
who work in the secular world, I’d experienced my share of close
calls. But I never knowingly violated the Sabbath. Now, I was stuck.

By now, the kippot and long skirts were huddled in the back of the
plane. They had been joined by others. Shabbat was bringing strangers
together.

It was time to introduce myself. We’re going to get off in Milwaukee,
a young man told me. The Chasid had called Milwaukee’s Chabad rabbi,
who offered to host any stranded passengers for Shabbat. Come with us,
he urged. I nodded with relief but returned to my seat crestfallen
since I had planned this weekend with my family for months.

My non-Jewish seatmate, noticing my despair, inquired what was wrong.
When I told him the story, his jaw dropped. “Let me get this
straight,” he said, “You’re getting off the plane in a town where
you’ve never been with people you don’t know to stay overnight with
complete strangers?”

I quickly realized I was among friends. As I attempted to carry my
bags off the plane, a woman insisted on helping me. When we crowded
into cabs to take us to the rabbi’s house, the Chasid insisted on
paying for me. And when the cabs pulled up at the home of the Rabbi
and Rebbetzin, they ran outside to greet us as if we were long lost
relatives.

The sun set on Milwaukee as they ushered us into their home, where a
long table was set for Shabbat with a white tablecloth, china and
gleaming kiddush cups. When I lit the Shabbat candles, a wave of peace
washed over me. With all that had transpired, I was warmed by the
notion that the world stops with the first flicker of Sabbath light.

Over a traditional Shabbat feast, the rabbi enchanted us with tales of
the Baal Shem Tov and informed us that our re-route to Milwaukee was
due not to the world of weather but of Divine providence.

We lingered over our meal, enjoying our spiritual sanctuary in time
after the stressful day. Zemirot (Shabbat songs) filled the room. We
shared disappointments about our unexpected stopover. Most of the
group was traveling to Chicago for their friend’s aufruf (“calling up”
the groom to the Torah on the Shabbat before a wedding) and wedding
and were missing the aufruf. The Chasid and his wife were missing a
bar mitzvah.

We pondered the meaning of the departure from our journey and marveled
at the coincidences. I had attended camp with my roommate, a couple
had conducted business with my father, a man had studied in yeshiva
with my cousin, the chasid used to work in my hometown of Aurora,
Ill., and I had once spent Purim in Crown Heights with my hosts’ son.
Exhausted as we were, everyone was hesitant to leave the table to go
to sleep.

The next morning, a lively tefillah was followed by a leisurely meal
where we exchanged stories about our lives, careers and dreams. We
nicknamed ourselves the Milwaukee 15 and wondered if future
generations would retell the story of the flight that didn’t make it
in time for candlelighting.

The story does not end with a bang. No, the airplane that was delayed
and left without the fifteen observant Jews did not crash. There is no
proclamation “You see, if we would have violated Shabbat and taken the
flight we would have been doomed.” The story end quite ordinary, but
it bring some important points about our obligations to G-d and how we
observe and obey as a nation, a chosen nation.

“Saturday night, we made a regretful journey to the everyday world.
But before we began the final leg of our journey, I called my husband
to tell him all that had transpired.

“Who did you spend Shabbat with?” he asked worriedly. I pondered how
to explain who these former strangers were who had given me object
lessons in Shabbat hospitality and in the power of Shabbat in bringing
Jews together.

And, then as swiftly as a 747 can leave the tarmac on a clear day, I
realized the truth: miles away from my parents, husband and home, I
had accomplished what I set out to do when I booked my ticket: I had
spent Shabbat with family.

YOVEL

The Jubilee year is the year at the end of seven
cycles of shmita (Sabbatical years), and according to Biblical
regulations had a special impact on the ownership and management of
land in the Land of Israel; there is some debate whether it was the
49th year (the last year of seven sabbatical cycles, referred to as
the Sabbath’s Sabbath), or whether it was the following (50th) year.
Jubilee deals largely with land, property, and property rights.
According to Vayikra, slaves and prisoners would be freed, debts would
be forgiven, and the mercies of God would be particularly manifest.
Therefore the standard six year term of slavery would be prematurely
terminated with the advent of Yovel. Even those who had voluntarily
committed themselves to continued slavery upon the conclusion of their
six year term were slaves no longer once Yovel arrived. Over the
course of time, many family fields would be sold. Yovel would
automatically return the land to the original owners.

Business, Wall street, the Diamond district, Real Estate, money, our
lines get blurred when it comes to ownership. That’s mine. I’ve earned
it. I’ve got to earn more. Life gets so busy; we find that we never
have a free moment. Time is money.

We see that Yovel was certainly a proclamation of freedom for many but
why is it described as a proclamation of freedom for all of its
inhabitants? How do all Jews benefit from Yovel?

WE HAVE TO EARN IT. TO GET CLOSE TO G-D THROUGH THE SHABBAT

Shabbat is the Jewish tool to make sure we don’t misunderstand our
place in the universe. Refraining from work is the first step toward
accomplishing this goal. God gave mankind the power to manipulate and
change the world. Because of this, we are easily lulled into thinking
that we are in control of the world.

Then comes Shabbat. Once every seven days, we step back from the world
and make a statement to ourselves and humanity that we are not in
charge of this world. We stop all creative work and acknowledge that
it is God’s world, not ours. We can manipulate the world, but we don’t
own it. God gives us clear guidelines for how we may shape the world,
but it’s not ours to do with as we see fit all the time.

When we refrain from work on Shabbat, we regain clarity and
understanding as to Who is the true Creator.

According to Rav Moshe Shternbuch, Yovel grants a person a clear
perspective. I’m the master over no one and no thing. Hashem appoints
me for a stint and then it passes on to someone else. I got a great
deal on that field, now it goes back to its owner. This servant really
had my home running smoothly, he now returns to his home. The soul had
become subservient to the physical needs being over-filled – it is now
freed.

On the fiftieth year, freedom is proclaimed in the land for all of its
inhabitants. Each and every individual prioritizes. There’s a sense of
freedom

The foundation and basis of all of Jewish faith and belief in its
Torah is the necessity of human acknowledgment of God’s role in our
lives and in His ability to instruct us how to live. Since the weekly
Sabbath sometimes is taken for granted for it becomes such an
accustomed and regular part of our existence, the seven year Sabbath
comes to jolt us out of our complacency and to have us recognize
clearly, once again God’s rule over us.

The only way to get close to G-d is if we take the first step.
Interestingly ever notice why on Shabbat we learn Torah better, the
food is more delicious. The reason is there is no intermediary, no
angels between us and the Master of the Universe. For this reason we
recite Shalom Alechem in the beginning of the Shabbat. We say
BTZETCHEM L’SHALOM we escort the week day angels out of our house for
now it’s us and him just the two of us.

Regarding that according to the Torah Shabbat is an OT – a sign, the
Chofetz Chaim tells over a parable:

When one passes by a store front and the doors are locked, he assumes
they are closed. When he passes by the next day and sees the fixtures
missing, he does not jump to conclusions that perhaps they’re out of
business, maybe they’re are doing renovations. But, when he sees that
the sign is no longer there then he comes to the conclusion they are
out of business.

When the world sees that the Jews are keeping the Shabbat they know
the sign is up and they’re still in business.

The closer you are to G-d

Walk the Walk Talk the Talk – Thats Life

June 2, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of    Yossi Bilus, Asher Hurzberg,
Baruch Dopelt, Dovid Hoffman- Queens Jewish  Link

The story is told of a Jerusalem Torah scholar (Yerushalmi) from Meah Shearim, who was studying a certain topic and realized that he needed a rare sefer-book that was not commonly found in most yeshivot and shuls.  He knew that in the large central library in Jerusalem there was an extensive collection of rare holy books, and decided to go there in the hopes of locating the sefer.  As this was to be an all-day outing for him, he packed himself a lunch – an egg sandwich – and headed off to the library.
In the early afternoon, he began to feel faint; that was his hunger sign.  It was time for lunch and he performed the customary of washing of the hands and ate his sandwich.  Afterward, he donned his hat and recited birkat hamazon in a loud voice and with great fervor.  This raised a few eyebrows, but this was how he prayed and it didn’t faze him a bit.  When he finished the Grace after Meal, however, the librarian, a non-religious young woman, came over to him and pointed out that he had made a mistake in his recitation.  In shocked silence he listened as she explained that in the third blessing of birkat hamazon, the text reads, “That we may not be shamed nor humiliated.”  However, as he recited quite loudly for all to hear, she distinctly heard him say, “We may not be shamed nor shall we stumble,” which is not found in any siddur.
 The Yerushalmi gentleman, who was used to saying this version from when he was a child, wrapped his payos around his ears and got to work searching through every prayer book he could find in the library.  None of them had his version.  He was shocked and dismayed, but he would not give in to this non-religious young woman so easily.  He promised the librarian that he would find his version in a siddur somewhere and when he does, he will send her a copy of the page.  Then, he beat a hasty and embarrassed retreat from the library – but he didn’t go home!  He went from place to place searching …
 It took many days of searching in many different synagogues, but he finally found an old sefer where, in the Haggadah shel Pesach, it had his version.  Triumphantly, he copied the page and highlighted the relevant words, adding red arrows around the words so that she wouldn’t miss it.  Then, he mailed it to the library, but since he didn’t know the woman’s name, he requested that the library give it over to the librarian who was working in this certain room on this particular day and time.  After he accomplished his mission, he forgot about the whole episode, and put it out of his mind.
Quite some time later, the Yerushalmi gentleman received a wedding invitation, but to his puzzlement he realized that he didn’t know the groom nor the bride.  His curiosity got the better of him and, on the day of the wedding, he stopped in to the hall, where he looked around and confirmed that he didn’t know anybody there.  He assumed it was a mistake and was on his way out.
At that very moment, he heard someone scream, “Wait!” and he turned around to see none other than the bride herself running toward him.  “Don’t you recognize me?” said the bride to the baffled Yerushalmi, who responded in the negative.
 “I am the librarian who had the discussion with you about Grace after Meal,” she said with great feeling.  “You should know that it is only in your merit and the letter that you sent me that I repented and am marrying an observant Jew who learns Torah.”  She then went on to describe the amazing chain of events that brought about such an upheaval in her life.
 “At the time you came to the library, I was dating an Arab man.  We were thinking of marriage, but despite the fact that I wasn’t religious, I was still very wary about marrying out of my Jewish faith.  He finally sent me a letter with an ultimatum.  If I did not give him a final response by a certain day and hour, then there would be nothing more to talk about.
 “When that day came, I was going insane with my dilemma, not knowing what to do.  I arrived at the library in a daze and entered my room, and saw your letter on the table.  I opened it up and saw two words surrounded by red arrows highlighted in red: ‘we shall not stumble.’  I almost fainted!  At that very moment, all my doubts were resolved.  I knew that it was forbidden for me to marry him, to stumble so sharply.  I notified the Arab – and promptly severed our relationship!”  The bride’s face glowed with an inner shine.  “Not too long afterward, I repented completely and here I am – marrying a repentant Jew!”
Why was the girl so hesitant to marry the Arab?  If she cared so much about marrying outside the faith why did she permit herself to date him in the first place? Perhaps, she didn’t perceive the relationship would progress to such an extent. Nevertheless, she wasn’t religious and it wasn’t important to her. Why then did guilt enter the picture?  Could it be that she really didn’t love him and subconsciously was finding an excuse to break off the relationship. Did she really feel it was a sign from heaven or just fishing for an excuse?  However, one can deduce that her feelings were genuine for she became and married a ba’al teshuva. So what then propelled her to react that way when she received “THE SIGN FROM G-D?”  Perhaps, if we look in this week’s Torah reading, the story will be more clear.
The parsha begins: “If you follow My laws and faithfully observe My commandments, I will grant you rains in their season…”
 That is the standard translation of this opening verse. But a more literal translation would begin not, “If you follow My laws,” but rather, “If you walk in My laws.” Most translators understandably choose the word “follow” over the literal “walk” in this context.
 But the Midrash takes a different approach. It retains the literal “walk,” and links it to the phrase in Psalms 119:59 which reads, “I have considered my ways, and have turned my steps to Your decrees”. After linking the verse in our Torah portion with this verse from Psalms, the Midrash continues, putting these words into the mouth of King David: “Master of the universe, each and every day I would decide to go to such and such a place, or to such and such a dwelling, but my feet would bring me to synagogues and study halls, as it is written: ‘I have turned my steps to Your decrees.'”
What essentially King David is saying is an integral part of our relationship with G-d and a valuable lesson in life. For we were designed “to walk the walk and talk the talk”. It’s our nature to be constantly “on the GO”.  Remember those lyrics from a famous song:
Woke up, fell out of bed
Dragged a comb across my head
Found my way downstairs and drank a cup
And looking up I noticed I was late
Found my coat and grabbed my hat
Made the bus in seconds flat
 That is our mission in life. We are not Angels who are described and labeled “OMDIM” -“standing”. Their essence is a non-growth role. On the other hand: our essence is “HOLCHIM”- “to go” as hinted in numerous places in the Torah.
Interestingly, we follow a book of laws, the Shulchan Aruch and we’re always commenting “that is the HALACHA”.  It comes from the same root as our subject; it means “the walk”. That is a strange phrase to describe our holy book of laws, don’t you think? “What is the halacha?-what is the walk?” It seems a little odd. What can we deduce from the various times the expression “walk” is presented in the Torah?  The lesson is through our walking and performing the laws, for it is HALACHA to do so. This is the essence of our function in life. Quality walking is essential.
 It’s also no coincidence that one of the first commandments given to the first Jew, Avraham was LECH LECHA- go to you”. In other words – “go, discover you essence”. G-d is instructing him to understand the reason why he was put on this universe. So he instructs him to go. Where should he go?  G-d led him to land of Israel. The Kli Yakar writes in his commentary, “G-d was referring to the Temple Mount for that is the root, for that is where the souls are constructed”. This is where he and his offspring will receive the proper frequency and spirituality for the Temple Mount is the factory of which the whole world is formed. No wonder everyone is fighting over it.
 Now, how will Avraham achieve such growth? How will he reach such a lofty level?  Seemingly, he will reach it through life’s journey and discovering the world. He will go where no man has gone before; he will travel and explore through his experiences.
Rashi informs us in the beginning of the parsha that the achievement – the walk has to be chaperoned with the guidance of the Torah. This is what we should be guided with in our journey. As it says in the famous SHEMA which we are commanded to read twice daily-UVELECHTECHA BADERECH – when you walk on the road.
 However, what is inevitable is that life is not always smooth sailing. We all have our ups and downs. One should know what the psalm referring to King David is saying that there is a homing device in each one of us which sets off an alarm. There is a text alert to go back and grab your heritage. There is a satiating desire to join a shiur and drink a nice cup of tea. There is a longing in all of us to explore our heritage. The homing device made sounds where the librarian screamed in her heart “wait, I’m confused”. In her situation there was a spark from G-d’s messenger “Do not stumble”. The message was to follow G-d’s ways.  There are many times when one doesn’t feel worthy to touch base with his Jewishness, therefore the message that the librarian saw “do not stumble” applies to all of us. One should not despair; one has to pick up the pieces and continue his walk.
 There is a touching story about the Imri Emet- Rabbi Avraham Mordechai Alter (December 25, 1866 – June 3, 1948). Rabbi Avraham would take the long route to get home from Yeshiva every day. His students asked him why you don’t take the known and popular shorter cut.  He answered, “In the route that I walk I pass by an outdoor workplace where many Bolsheviks work. Many of them are Jews. Although we wish all Jews to return to their heritage, it seems like they’re committed to their cause. “
Rabbi Avraham was a Rabbi who looked the part and when he walked into a room everyone felt his presence. “I walked past the Jewish Bolshevik’s workplace and they tip their hat out of respect. Perhaps that is the only good deed, the only merit they will have when they eventually depart this world. Or, perhaps, they might be curious about something and approach me. Therefore, I have to do my part. I have to do my walk for one never knows where it may lead”, he said.
Interestingly, the Yerushalmi Gentleman that infamous day went on a mission. He did his walk, walking with the Torah banner, lunch and all. The rest G-d arranged…………We have to do our part and the rest is up to G-d!

Does one know his real potential in life?

May 19, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Akiva Grunblatt, Yissachar Frand, Yossi Bilus, Asher Hurtzberg, Dr. Abba Goldman

We all have dreams that for the most part never materialize. I always wanted to be a chazzan, however I can never hit the high note without scaring the cat. But what is incredibly frustrating is that many times, forgetting the crazy unreachable dreams, there are very realistic, albeit hard to earn, dreams which require capabilities we possess! We just aren’t recognized for them, or they never truly come out to fruition.
For example, when I was growing up there was a Rabbi who lived not far who happened to be a man of tremendous talent. He was a great orator, charismatic and very personable. Both he and his wife were considered good looking and good qualities didn’t drop one iota with his children either. They were all successful and all married into good families. The Rabbi and his wife had seen their fabulous grandchildren. A “picture perfect” Rabbi along with a “package deal” that any congregation would want. However he was a Rabbi of a very small shul, on the outskirts of the neighborhood, where there were scarce Jews. There were approximately ten to fifteen old men on a Shabbat morning; the shul was dying out. I never understood why he wasn’t grabbed and showcased on the big stage. He was certainly respected in the community. Why didn’t he command a big pulpit position?
In fact, years later when there was an opening in one of the big major shuls in the neighborhood he wasn’t even given a chance to interview! When asked by many why he wasn’t considered, the choosing committee responded that “He was too old for the position.” WHAT!! How can they pass up on this all-around talent? Do you know what kind of respect he would bring to the Judaism? What kind of great potential was wasted? It could have been glorious!!
This week we read about the aftermath of the most tragic event in the Torah: the death of the two eldest sons of Aharon, Nadav and Avihu. They offered a sacrifice with ‘strange fire’ before G-d, disobeying his instructions, and were immediately consumed by G-d’s fire. Two rising stars cut down in their prime, at the height of one of history’s greatest celebrations. The fall from glory, for Nadav and Avihu and the entire Jewish nation was swift, stunning, and it could be said that Klal Yisroel never recovered fully recovered from it. They were the heirs to Moshe and Aharon, the two leaders of the Israelites.
It seems like their story is a reoccurring frustrating nightmare of unrecognized gift like “our neighborhood Rabbi”. In this week’s parsha, it is unanimously agreed that Nadav and Avihu had high potential and talent and their gifts were not yet not achieved, buried in the “what if” and “if only”.
Rabbi Akiva Grunblatt relates a story of Frank Lautenberg who became a Senator later in his life after striking it millions working in sales building the payroll company “ADP”. Lautenberg developed a computerized system making payrolls for other companies. Interestingly, a few years earlier someone else developed the same idea, however it just never took off. It basically was ignored. Two people develop the same idea, one ends up taking out the garbage after a long hard day at the office, and the other is a millionaire. One’s potential is recognized, one’s is not.
Why does life seem so unfair?
In order to have a better idea of why such talented people are not recognized or their potential is cut short for whatever reason, we have to first define potential and categorize what it really is, and why it exists. To do so, we must see how the Torah approaches potential.
We can shed some light from the Torah when it introduces Moshe for the first time in parshat Shemot. There, when discussing the birth of Moshe, the pasuk [Shemos 2:1] ambiguously says: “A man went from the House of Levi and took Levi’s daughter.” Surely it would have been more logical to tell us about Moshe Rabbeinu’s father when initially mentioning his birth? Why does the Torah omit the full identity of the parents when first narrating Moshe’s birth, and wait until the next parsha of Vaera to mention it then?
Rav Moshe Feinstein explains that when two people bring a child into the world – at that early stage in the child’s life – the parents really have no great “claim to fame.” At that stage, we do not know who the baby is or what the baby will become. At that point, the baby is only “a bundle of raw potential” (b’koach, not b’po-al). Therefore, giving accolades and honors to the parents of Moshe Rabbeinu at the stage of his birth would be premature. He was only a baby!
However, later on in Parshat Vaera, we already know who Moshe Rabbeinu is. This is a person who could have remained comfortably in the house of Pharaoh, but he grew up and went out amongst his brethren and saw their suffering. Moshe Rabbeinu stuck up for the oppressed Jew. Moshe Rabbeinu had to flee for his life and go to Midian. Moshe Rabbeinu stood up for the oppressed daughters of Yisro at the well. This is only a fraction of what he will yet accomplish. But he is now 80 years old; he has already demonstrated his character.
Now the pasuk can inform us that he is the product of Amram and Yocheved. Here the parents can now proclaim: “See the child that we have raised.” They can now stand up and take credit. Let the world know who Moshe Rabbeinu’s father was. Let the world know who is mother was. Moshe Rabbeinu is more than just raw potential. The potential has been realized.
Even at birth, though Moshe’s potential is not realized, we see that the Torah still is careful and goes to many different steps for it to be nurtured and protected. Jewish law states that a Jewish baby cannot be breast fed by a non-Jewish woman. The question is asked why?
We have learned in the famous Midrash: this little boy Moshe one day, will talk to G-d. It’s deemed inappropriate for him to drink milk from a non-Jew. The answer makes sense for Moshe who saw the back of G-d, the only human to ever witness G-d in any form and survive; however that law applies to all Jewish babies. Why does this law apply to all?
The answer is that we all have the potential to talk to G-d, we all have the potential to see G-d, to make a tremendous spiritual impact and therefore we are just as obligated not to drink only from a Jewish mother.
Therefore, there seems to be a clear distinction between potential achieved and potential not achieved. However, caution has to be maintained for we all have the ability to reach the levels of the highest regard. It seems like we leave the door open for potential.
Nevertheless, if it doesn’t happen, then it wasn’t meant to be. People have to take into account that the potential that you have is not the potential that you see.  Everyone is sent down to this world with a purpose, and that purpose is your real potential. This can be better illustrated by the following true story.
There was a student who was valedictorian, the highest honor one can receive graduating, at his high school commencement ceremony. He gave a speech, thanking one classmate, in particular, who he credited for himself standing at the podium.
He began to describe the ninth grade and how terrorized he was. He was the butt of all jokes and the class, grade, school were relentless in trying to make his life miserable. They succeeded in abandoning any self-esteem left in this poor boy’s body … One day, he decided “That’s it”. He was going to take his life.
On the very day which he designated for his desperate act, he wanted to ease the anguish that his parent will feel. He decided that he will unload his locker, saving the added burden so they won’t have to do it. As he was leaving school, with piled books on his shoulder, a boy approached him and asked “Can I help you?” They struck a conversation which led to friendship as the boy talked him out of doing the desperate act. “I am at this podium alive today because of this boy and the words “Can I help you?”
Aside from the tremendous lesson that this story teaches us about the innate potential that everyone has, there is something else to consider. The valedictorian almost didn’t live up to his potential, but in the end, he did. Why? Because of the boy who said “Can I help you?” Perhaps that boy’s task in life was to say those magic words “Can I help you?” and save him from suicide. It didn’t matter what he grew up to be or what his talents are. That was his purpose. While you have to take an active seat in life, and try the bet you can, you must keep everything in the proper perspective, which is the knowledge that you never knows the reason you came to this world.
Doctor Goldman Psychologist at Yeshiva Chofetz Chaim asks “How does one know what his true calling in this world is? Take a situation that a neighborhood’s Rabbi’s wife is ill and he has to spend more time at home and therefore would not be able to devote the time required for a large congregation. Maybe taking care of his wife is his true calling in life. This is what he came to this world for. This is the test he has to pass. The talent as a Rabbi is perhaps an obstacle, a challenge, a temptation not to achieve his true task in life. Seeing his wife’s well-being is the primary goal. It’s a kindness that he may not have achieved in the previous life.” Though this seems counter-intuitive, the good Doctor is following our holy mystical Torah. We are here in this world to fix our previous mistakes from a different reincarnation. Although one doesn’t know what he has to fix, it could be something as insignificant as saying “Can I help you?”
The good Doctor continues and gives an example “We are like soldiers taking orders from the General. The General has an overview on how to win the war. If one is placed in reserves then he has to stand idle until he is called upon. The General is the one who calls the shots. He may or may not be called to battle. One can be a lawyer with no work or a chazzan without an opportunity. However it doesn’t matter he is still a soldier and doing his duty in reserves, talent and all. G-d runs the world. It doesn’t matter how much talent you have. You do your best and the rest is up to Him. We each have our assignment weather it’s the Rabbi or the one that payroll computer invention was passed up.”
Dr. Goldman mention that Rav Henoch Leibowitz zt”l use to like poetry and would always be moved by the poet, John Milton. Milton lost his sight at his later age and could not continue his work. He would be quoted as saying “G-d put me in the reserves, and that is how I am supposed to live”. One just has to look at history, whether it’s the Holocaust, pogroms or any terrorist act against us and see how much potential has perished. I know someone who is still single and he’s not a spring chicken. He lost his mother at a young age. I have often said if his mother was alive she would have made sure her son would marry. With his mother alive there is more of a chance; there is more of a potential for marriage.
However, this is not what the General laid out on the battle field. Our job is to be a soldier. We have to live up to the potential we were given, but always retain the knowledge that there is a specific task we were meant to fulfill, which may not be what we want. We, as Jews, have an obligation to be G-d’s soldiers.

 

A Tribute to Rabbi Yitzchak Aminoff

May 19, 2016 Uncategorized No comments
 A Tribute to Rabbi Yitzchak Aminoff
Right before Pesach, my hero, my inspiration, suddenly past away. Rabbi Yitzchak Aminoff, an important Rabbinical figure had a heart attack while he was sleeping and just like that, the angels escorted him to heaven.

The good Rabbi entered my life, at a time when I was stunned, numbed by the death of my father. His presence and guidance at the time was immeasurable.

It’s difficult to remember such a painful time of my life, but out of tribute to Rabbi Aminoff, it’s important to express some thoughts in order to bring out some of the positive attributes of this great man.

How true and full of wisdom is our Torah that, by law, one cannot do any of the mitzvot-commandments when one is an ONEN – someone who just lost a loved one. An ONEN cannot perform the Torah’s commandment from the time of the loved one’s death until the deceased is buried. The reason, and I can truly attest to this, is that the mourners are in such a confused state they would have difficulty adding two plus two. That is exactly what occurred to my mother and me when we arrived at the airport in Israel for burial of my father. We were like two lost puppies; we couldn’t even locate my father’s remains from cargo!

There are some people who enter one’s life briefly; for G-d sends them to help. An Orthodox Rabbi with a beard approached us and asked “Can I help you?” and proceeded to guide us to the right cargo. He helped us find our relatives, then he disappeared into the sunset. It is funny that such stories happens to many people; that a mysterious messenger comes to help out and then vanishes. How great are our brethren! Give Jews as a whole all the credit they deserve.

When I buried my father I felt relieved. The duty, the responsibility, the dignity of providing the last honor was a huge load off my back. However, even after the burial, I was still rattled with disbelief and anguish beyond comprehension. Enter Rabbi Yitzchak Aminoff, who we called to help us conduct the shiva ceremony. During those moments that I was looking for guidance and comfort, Rabbi Aminoff did just that in a tremendous way.

The first thing he said, which was comforting, was “I remember your father well. Your father in the mid 1960’s spotted me once on 47th street (the heart of the diamond district where my father worked). I came with a senior Rabbi whom he knew, to collect money for our Yeshiva. He insisted that we come to his house that evening for Palov (a famous Bukharian dish). He then proceeded to call his wife (my mother) to place the order. I’ll never forget it” he said.

Rabbi Aminov led the ceremonies throughout the week of shiva, he brought 10 students to the gravesite traveling from Tel Aviv to Yerushalayim so I could say the required Kaddish and he even helped me with the wording on my father’s tombstone.

Ever since then, approximately fourteen years ago, we kept in touch speaking once a week via telephone. He was one of the cartels of Rabbi that provided me insights, first with my lectures, then with the Cup of Coffee material.

What fascinated me about Rabbi Aminoff, which made me gravitate towards him weekly, and I look forward to speak to him was that we shared something very special in common. All of us, we all have our personalities and we are all a bunch of characters. I have been criticized that I am nostalgic and there many who are close to yours truly that have complained “you’re living in the past” and “get with the times”. I argued, trying to defend myself, that looking back gives me energy. It gives me an identity, one that I am very proud of. It connects the past with the present. The past gives the present an identity.

Rabbi Yitzchak Aminoff was the same. He was nostalgic and we would speak at great length about the past. He knew my parents, grandparents and that wonderful golden period of yesteryear. He echoed my sentiments and was living proof that the nostalgic method worked. Just look at his accomplishments! Whether it be family (he saw great-grandchildren), whether it was the Yeshiva he headed, whether it was the kindness he radiated, he led a productive life. We, the nostalgic people that we are, practice what is one of the most fundamental aspects of Judaism, appreciation. Not just to appreciate what one has today but also what one had then, the people, the moments and the period of the past. When given the opportunity, we would often talk about our historic past and give each other that high, the high of the privilege to be part of those years.

Rabbi Aminoff himself lost his father at a young age and told me there was not a day that goes by where he feels the tzar- anguish of not having him there, sharing his joy. We would speak about the people who passed on with tremendous respect. It is as if we categorized life as us, the living and them, the deceased. I guess that is part of what makes it so difficult to comprehend that now he’s on the other side.

Do you ever wonder why we never get used people passing away? Even people who perished that we are not so familiar with we are startled. The answer lies with the famous concept that we are built in G-d’s image. For this reason we put on tefilin and keep Shabbat and do kindness, because He did it. G-d will never die. Since we are built in G-d’s image, it’s instilled in our psyche that we to will never die. Perhaps now we can realize how devastating Adam and Eve’s sin was. They brought death to the world, an unpleasant surprise to all of mankind every time it strikes.

When my father past away, it opened the door for me between the world of the living and the world of the no longer. Rabbi Aminoff opened the door even wider. I only hope that his tzar- anguish is no longer, for he has re-united with his father and for that matter, mine as well.

GUILT TRIP-A WAY OF LIFE FOR SOME BUT NOT FOR OTHERS

May 19, 2016 Uncategorized No comments
his article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Akiva Grunblatt, Yossi Bilus, Asher Hertzberg,  Label Lam, Dovid Green

Rabbi Akiva Grunblatt poses a very interesting scenario that we as humans are often susceptible to in our relationships. As a matter of fact, as soon as he made yours truly aware of this fascinating discovery, I realized that it happened to me in my relationship with a loved one.

First things first, though. Here is the scenario Rabbi Grunblatt conveyed:

Suppose a father is approached by his daughter as he is getting comfortable on the couch, fifteen minutes before an important televised football game. She requests that he take her to a friend’s house. The father, puzzled, answers, “Honey why didn’t you tell me an hour ago? It’ll take me a half hour to go there and a half hour to come back. I’ll miss half the game.”
The daughter irately responds, “What’s more important: taking me to a friend or your silly game?” The father gave it a momentary thought, and responds reluctantly, “OK, I’ll take you.”

But then the daughter shakes her head and retorts, “No, thank you.”

Rabbi Grunblatt observes; initially the daughter wanted her father to take her to her friend and the father was reluctant to do so. Now it seems they switched roles. The father said “I’ll go” while the daughter says “Don’t bother.” Why are they reacting the opposite of what they originally requested?

It’s an interesting lesson in human nature. People would rather feel angry then guilty!! It’s a much more comfortable role. This is what many of us subconsciously do. The father would rather take his daughter than feel guilty about no taking her, and the daughter would rather stay home rather than feel guilty about forcing her father to take her. Perhaps there are even those that cleverly play this game consciously and manipulate others whether they are loved ones, friends, or coworkers.

This week’s parsha is one of the thirteen times that Shabbat is mentioned in the Torah. “My Shabbat you shall observe and My sanctuary shall you revere-I am G-d” (19:30)

We all know that Shabbat is a major part of Judaism and we for the most part observe it as best as possible. Every Jew is required to keep it. Here is an interesting story told over by Rabbi Label Lam that can only occur in Israel.
One Shabbos, a zealous young man was standing by the side of busy road in Israel shouting, “Shabbos!” as cars raced by. (Editor’s Note – I don’t believe this is the way to go about educating and I am not endorsing this approach.) A car came to a screeching halt and a big tough guy stepped out holding a tire iron in his hand.

He approached the fellow threateningly, advising him to say his last prayers because he’s about to meet his Maker. The young man asked him why he was so violent and angry. The man growled back at him, “Because you’re out here shouting ‘Shabbos’!”

The young fellow answered him softly, “But you didn’t stop your car because I shouted ‘Shabbos’.”

Angrier than ever, the tough fellow shouted, “What do you mean?!”

The young man tried again, “I can prove it to you! If I was out here on Tuesday yelling, “Yom Shlishi!” would you have stopped your car?” “No!” the fellow admitted, “I would just think you’re crazy.”

The young man concluded, “When I shouted “Shabbos” it wasn’t me you stopped for. Something inside of you shouted “Shabbos” along with me. That’s why you stopped your car!”

What’s the lesson? The one who stopped his car and acted with anger, for it was far better than facing the guilt of hearing the word ‘”Shabbos”.
Jewish guilt is a popular topic. It seems that Jews are always finding something to feel guilty about. Those who talk about Jewish guilt like to blame Jewish mothers for its continuity. But let’s be fair, guilt has gotten a bad rap in our generation. Perhaps even one which is undeserved. It is so powerful, we do almost anything to avoid it. Guilt is the driver of our internal system of checks and balances, the stubborn little inner voice that stops us from eating 5 glatt kosher hotdogs at the Met game in a row even though ballgame and franks are a marriage made in heaven.

IS GUILT GOOD OR BAD
We need guilt, that dreary engine of morality, in order for society to function. Without its looming prospect, we would turn into sociopaths. Or politicians. Guilt is our inner police force, but if we give it too much emotional power, we risk turning into a police state.

Guilt plays tricks on you. When I was working in the Jewelry business on “The Street”, 47th street that is, there was a mandatory vacation time, the first two weeks of July. I decided to go and learn in Yeshiva for those two weeks. However, as I was learning in the study hall I felt guilty I wasn’t in the office, even though the street was closed! Then, when I returned to the diamond district after two weeks, I felt guilty I didn’t spend more time in the study hall!

Interestingly, I once read a New York Time article and there was a Jewish female writer had a funny take on guilt: “My mother makes me feel guilty because her mother made her feel guilty. We will probably continue to transmit our guilt down the generations until our great-great-great-grandchildren jump in their spaceships and flee the planet. When they do, they’ll almost certainly be made to feel guilty about it.”

Rabbi Dr. Abraham J. Twersky writes in “Let Us Make Man” that guilt is to the emotions what pain is to the physical body. Physical pain is very useful and beneficial. Without pain we would not know that we have touched a flame, or dropped something heavy on our foot, etc. Pain alerts us to stop whatever it is that we are doing which is inflicting damage on us. When a person is whole emotionally, doing things which we know are wrong causes us guilt. The pain we call guilt lets us know that there is something we ought to stop doing. There is guilt which is founded in morals and conscience. That is healthy guilt. Guilt which lacks a foundation is not healthy and needs to be dealt with.

But be careful! There are many situations when guilt is not beneficial. One such one is that if one does not know clearly what their true obligations are there is room to be manipulated and made to feel arbitrarily guilty. As well, transforming guilt to anger to relinquish one’s responsibility is not good either. It’s the easy way out. It’s the cool thing to do. Perhaps one will win the argument, but it’s certainly not the ethical road.

Let’s get back to this week’s parsha and Shabbat. There is an important observation told over by Rabbi Yossi Bilus said by Rabbi Moshe Feinstein.

In the early 1900 in New York it was very difficult for a Jew to keep Shabbat. If one doesn’t show up for work on Saturday he might as well not come on Monday, for he most likely lost his job. Unfortunately for those that did keep Shabbat, their children, for the most part, astonishingly did not remain Shabbat observers. The question is asked why, they sacrificed so much to do so?

Rabbi Moshe observes the children sensed the uneasiness; they sensed the sacrifice; they sensed the guilt, the anguish of not being at work. It was a miserable guilt ridden atmosphere. Children are smart, they pick up on the feeling of parents. The parent brought the pain home with them.

At the beginning, I mentioned how this concept personally affected me. One Friday, when I was a teenager, my father came from work uncharacteristically very late. He had some bruises on his face and arms. He told my mother and I that, as he was very rushed coming home, he fell in the subway trying to catch the train. That Shabbat was as fun and wonderful as any other usual Shabbos orchestrated by Pop. After, Shabbat, though, he disclosed to us that two men who tried to rob him in his office and there was a struggle where then they ran away.

That is a powerful lesson. My father loved Shabbat and he was able to leave behind every day, business and all its anxieties, guilt and worries and enjoy Shabbat the way it’s supposed to.

THE PERSONAL LIVES OF GREAT LEADERS

May 19, 2016 Uncategorized No comments
his article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Berrel Wien , Yossi Bilus, Asher Hertzberg, Jay Shapiro, Yitzchak Frankfuter, Abba Goldman


The first lady Jacqueline Kennedy was very much a private person.  When she went on mini vacation her husband, the President, decided to have a public photo shoot with the kids….opposite attract
One advocate of a dethroned leader complained “How can you disclose embarrassing information about our great leader?” The reply was, “Why not? He has committed himself to the public, therefore he has exposed everything about himself to the world. Nothing is private anymore for him. He’s fair game! A public figure has no right privacy.”

However that is insane!! It’s a recipe for disaster for any leader or public figure, or really anyone for that matter, as we all have skeletons in our closet. No one is ‘squeaky clean perfect’ and if someone happens to actually be the “white puritan”, frankly my dear, that would constitute abnormality and would be considered a freak of nature.

Does the reader agree?
Perhaps the reply of “a public figure has no privacy” is rooted in this week’s parsha. In parshat Emor, it teaches us special laws and obligations that the Torah places upon the High Priest, he Kohen Gadol. He is limited in his marriage choices, his bereavement behavior and in other matters of seemingly personal life. Is it not sufficient that he perform his duties – especially his detailed Yom Kippur duties – in a competent and efficient manner? After all, is not one entitled to a private and personal life, even if one holds high public office? Apparently the Torah does not feel so. Being the High Priest is not a job. It is not even what our non-Jewish friends refer to as “a calling.” It is rather a position of moral leadership and a role model stature in Jewish life. What is the lesson involved in these restrictions and guidance of the High Priest?

The scrutinizing of the High Priest has may have been a springboard for all leaders thought history to be hounded and examined with a magnified glass, but in truth there is no comparison between the High Priest and other leaders. That is because the High Priest’s chief scrutinizer is none other than G-d. Evidence of this is that if he has skeletons in his closet, G-d will smite him on Yom Kippur.

As explained by the historian Rabbi Berel Wein: One of the signs of corruption that doomed the Second Temple Commonwealth of Judea (Bais Sheni) was the unethical behavior of many of the High Priests who served in the Temple during that period of Jewish history. The Talmud teaches us that many of them died when entering the Holy of Holiness because of their unworthy private behavior. There where Kohanim that seemingly had the confidence of the people however “G-d examines the hearts.” He determines which Kohen Gadol is worthy and moral. For this reason a rope was attached to their leg so they can be pulled out in case they perish. Nobody but the Kohen Gadol is allowed in the Holies of Holies.

The public figure, the leader has been the object of the paparazzi and the National Enquirer ever since.

A question is posed: With the exception of Kohen Gadol, is it fair to judge personal behavior of a leader, such as Rabbi, head of State, or congressmen to determine if they are suitable for such a lofty position? Shouldn’t we look at other factors – economic issues, issues concerning our rights to live as Orthodox Jews, religious freedom, and liberty issues? There are issues that relate to bringing resources into our communities. There are other issues, too. Who services the constituency best? Who is most likely to be responsive to individual phone calls for assistance on individual matters? Aren’t these issues just as important as morality?

We need to look where the leader stands on other issues, such as the resource issues, the economic issues, the religious liberty issues, and accessibility. You have to judge a candidate based on the totality of the situation. Though moral issues are certainly a relevant factor, they are not the only factor.

THE MORAL ISSUE
Reflecting what we discussed earlier, morality is the classic Jewish tradition of picking a leader. Interestingly, there was clever message conveyed by a Politian (scholar) who felt the importance, or for that matter non-importance, of the moral issue: “The Jewish children in exile were always dependent on intermediaries to represent their interests in the countries where they sojourned…. Such an intermediary is nothing more than a messenger. No one ever checked the morality of a messenger, or was interested in his private life, as long as he gave the desired results-i.e., the proper representation of Jewish interests.”

That was the language of an ad that ran in Der Yid, a Satmar paper based in Williamsburg, during a re-election campaign for Fred Richmond, the congressional representative for Williamsburg during the late ’70s and early ’80s. Richmond had a depraved personal life; the ad was promoting the idea that the chassidic readers of the paper, who were so careful in their own lives about any hint of immorality, should overlook Richmond’s immorality because he was helping the community with its needs. The ad was obviously countering those who had objected to Richmond on those grounds.

RESPECT
Dr. Abba Goldman mentions the number one factor is that the leader has to earn the respect of the people. Perhaps, he says it might override in some instances the morality importance.

King David didn’t care about his honor by dancing with the Torah; he did it for the sake of G-d. Michal, his wife, who witnessed this, didn’t think it was dignified to do so. She thought it was unbecoming that the king dance and show a glimpse of his legs. The act shows a disregard for modesty and would hamper the respect and dignity of the King. Nevertheless, G-d was honored by David’s devotion and Michal was punished for criticizing. It’s not an easy understanding for Michal’s train of thought was in line with her father, Shaul’s, philosophy of modesty and respect.

Not with standing, one sees at what degree our ancestors value modesty and respect of a leader. Here is another example pertaining do King David again: When Shimi ben Gerah insulted King David the incident was not forgotten. On his death bed the King instructs his son Shlomo to “do what is right”. At the end Shimi ben Gerah was executed and the King’s honor had been defended.

Dr. Goldman and many relates that the blame and failure of 9/11 should be pointed to the Clinton administration. A year before, there was a terrorist attack against the United States Navy guided-missile destroyer USS Cole (DDG-67) on 12 October 2000, while it was harbored and being refueled in the Yemeni port of Aden. 17 American sailors were killed, and 39 were injured. This event was the deadliest attack against a United States Naval vessel since 1987. The terrorist organization al-Qaeda claimed responsibility for the attack. Clinton had such a poor relationship with congress following the Lewinsky debacle that any proposal including how to deal with Al Quade would and did go on deaf ears. Congress had no respect for the President and in turn he was ineffective.

Part of the blame has to be directed to the press for reporting and making a mockery of the Clinton/Lewinsky incident. Interestingly, John F Kennedy was just as immoral as Clinton, however he was an effective President. The press never reported his indecency even though it was occurring regularly in the White House.

Can one imagine if they did report the indecency and made light of the President? Does one think Cuba, neighboring communist country at the time, would have backed down and pulled their missiles?

As an example, in Syria, before the civil war there, it was a crime to make fun of the president of the country. No comedian was immune. This concept was taken to an extreme where no one was permitted to laugh in Nevuchadnetzar’s Babylonia, for the king had an inferiority complex and thought they were laughing at him for being short. It was ‘respect through fear’ that these leaders tried to force on their people. Seemingly respect is needed to have an effective leader. Astonishingly, respect is what Ronald Reagan received without the use of force and with the late night comedians whose job it was to ridicule politicians and the establishment.

One of our beloved leaders who had to admit an embarrassing moment in his private life was Yehuda, Yaakov’s son. Even though his act was considered lowly, Yehuda admitted and faced up to his guilt and was hailed in high regards for doing so by his brothers and by G-d. He took responsibility for his action. Yehuda is a prime example of “nobody’s an angel, but be a man and pick up the pieces”. For reward for his admission he and his genealogy were appointed royalty, leaders of the Jewish people forever

ABILITY TO GET ALONG
Some say there are more crucial character traits we should look for then to poke into the private life of a candidate. One of the aspects of a good leader is the ability to get along with others. This character trait is a must when dealing with subordinates, heads of state and so forth. In the up and coming election, there happens to be such a person. One has to ask can he make rational decisions if he has constantly dismissing and berating everyone. Can his subordinates do the optimal best in their field dealing with such mental abuse?

NIXON AND RABBI AVIGDOR MILLER

In the late 60’s many religious Jew broke from the mold and voted Republican. Although, the Democrats supported Jewish cause and education the Jewish Rabbinical leaders including Rabbi Avigdor Miller were vocal in voting for Nixon. “Don’t make calculations concerning the yeshivas – it’s not a concern because the Ribbono Shel Olam feeds and gives sustenance to all. Don’t rely on princes. They are not a source of parnassah. G-d has many messengers. The reason to vote” – this was even with Nixon – “is because Nixon is against Russia, and Russia was the enemy of Hashem. It says, ‘Ohavei Hashem sinu ra.’ Comunist were atheist. [Those who love Hashem hate evil.]’ He said, ‘I have no love lost for Nixon or for any of them, but when I come to shamayim, they’ll ask, “Did you stand on my side?”

Rabbi Avigdor Miller said that when we vote, we vote the same way. He said, ‘I’m not afraid of Russia personally. The President, who is against Russia, is against them for his own reasons, because they are the Big Bad Wolf and they are having an arms race with nuclear ballistic missiles. Our interest has nothing to do with that. We’re not afraid of them; we just have to stand against them because they are kofrim [deniers] in Hakadosh Baruch Hu.’ That was his position.

It is important to note many clarify the moral issue: not so much the moral personal life of the candidate but what does he/she morally stand for. Perhaps that is the moral issue!! This brings us to the other prime candidate of this election. Perhaps it’s commendable that she had taken the abuse and humiliation of her husband and stuck with the marriage, however does she approve of same sex marriage and abortion, which is directly against the Torah?

Traditionally Jews in this country have always voted Democrat for they help financially to our Yeshivas. We value a Torah education which is our prime directive. However the Democrats of today are in favor of same sex marriage and abortion, someplace they weren’t 20 years ago. It seems like though todays Republicans are yesterday’s Democrats.

We can learn much from the two king that Avraham and Sarah visited. Both were immoral. Avimelech did everything in secret while Pharoah was not discreet and shameful, he did everything in the open.

On the last meeting between Avraham and Pharaoh, Pharaoh suggested something to Avraham which the latter acknowledged “This place is not for you.” In other words, we have different moral values. Perhaps, we should take some of the suggestions of some of the prominent Rabbis who denounced President Clinton. If he can do what he did and not feel remorse, it’s time we should depart this country. However there are those that say “Let’s remember we are in a non-Jewish state, what do you expect?

We see that although traditionally the primary decision on a leader was the moral issue many Rabbi’s or heads of communities look for other factors in picking a leader. Perhaps yes or perhaps not the private lives of leaders is best be left alone and not disclosed there are other important issues? That is a hot debate in today’s times.

WE WANT ELIYAHU HANAVI

April 18, 2016 Uncategorized No comments
There is a Hassidic tale which relates beautifully to our topic. It was told by our newest of consultants to the “Cup of Coffee” team, Rabbi Asher Hurtzberg
There was a young Chassid who was enamored by the rituals of Pesach. He would be anticipating its arrival for months. He was fascinated by the participation of all present at the Seder night, especially his father at the head of the table who was orchestrating the evening. Everybody dressed in their best. But what struck the Chassid most was Eliyahu Hanavi. His arrival was quite a dramatic event. The arrival of the great Eliyahu to his home was mesmerizing. What can we offer him? What does he like? When he departs what kind of bracha will he bless us with? What message did he bring with him and how can we become better Jews from his visit? Those were all questions that raced through his mind.
This Chassid was in his early twenties, not yet married. The young man was intense in his learning and was able to grasp spiritual concepts, drawing them to him like a vacuum. He was starving for more spirituality and he asked his Rebbi a question which he wanted to ask for quite some time. “Rebbi” the Chassid said approaching his Rebbi in private, “I would like to see Eliyahu when he comes in at the Seder. Please tell me, how can I meet him?” Now this was not a child asking to see Eliyahu and anticipating a chocolate bar from the great prophet, this was an adult who wanted to explore the essence of the being, of the spirit.
The young man pressed the Rebbi more. “Perhaps I can come to the house of the Rebbi, I’m sure there’s a better chance to meet him there.”
The Rebbi stroked his beard and answered the young student. “Well, if you really want to meet Eliyahu, then perhaps I can arrange it.  There is a town not far away and in that town lives this very pious Jew. Eliyahu most likely will come to see him.”
The young man was very exited at the potential meeting, however he had some concerns. Pesach is a very stringent holiday in terms of kashrus – dietary laws, especially since various groups had their own chumras – stringencies. No one ate outside their own home in those days. Boy, times have changed. These days Eliyahu has to book a flight to Miami and be directed to Collins Ave.
The Rebbi responded “Don’t be so concerned. Why don’t you bring your own food?” The young Chassid was thrilled at the opportunity to meet Eliyahu Hanavi face to face, perhaps maybe just in the spiritual realm. This was his childhood dream with a grown up sophisticated attachment; “Wonderful!” he proclaimed as he left the Rebbi’s quarters.
The young man arrived at the address which the Rebbi had instructed. He knocked on the door whereupon he was greeted by the owner. The owner was taken a back at the sudden guest. “I would be honored to spend the Seder by your home” the young man said.  The owner was dirt poor and was wondering for months how he was going to make Pesach now this unexpected person arrived. The host was horrified “What am I going to feed him, I can barely feed my own family?” he thought.
The young Chassid realized the poor condition of his host. Not only did the Chassid assure him that he will eat his own food, he also offered food for the host and his family, since he brought extra.
However, the Chassid was disappointed with his trip, for both nights of the Seder, Eliyahu Hanavi did not show up. There was no vibe; there was no spiritual awakening; there was just a long journey back.
Upon arriving at his Rebbi’s house, he said in disappointment, “K’vod HaRav, Eliyahu did not come.”
The Rebbi was surprised. “Are you sure?” the Rebbi responded. The Rebbi suggested that they both go back to the poor man’s house and get to the bottom of this.
The two men set out and journeyed back to the nearby town. As the approached the man’s house they over hear the man telling his neighbor. “I did not know how I would make Pesach; I didn’t know how I was going to feed my family. All of a sudden, out of nowhere, Eliyahu Hanavi showed up with food for us!”
It’s a beautiful story and I especially was taken aback for it also touches a personal cord, my family also experienced a similar “act of Eliyahu”.
One example is a story I’ve been told countless times since I was a kid. A month after my parents immigrated to this country, my mother quickly got a job in Williamsburg, Brooklyn. Kol haKavod to many New Yorkers who have these daily rigorous commutes to and from work. My mother had to quickly learn this new system, which was obviously most difficult since she did not speak a word of English. For this job route, she needed to switch numerous trains to get to this location. During the first week of this new experience, instead of taking the local train, she mistakenly took the express and ended up north of the City. It was a culture shock to be in a train station and not seeing one familiar face. Imagine yourself in this woman’s shoes – a month ago, she was in a familiar setting of the comfortable confines of her own people, her own language, and her own country. And now, she is getting a guided tour by the New York City transit system of one of the worst neighborhoods in the country. Welcome to New York! Then, out of nowhere, comes this Chassidic old man who just happens to speak Hebrew. He calmed my mother down and guided her to the right train en-route back to her life.
It’s a powerful message that the Rebbi taught the Chassid. We must not look for Eliyahu for we ourselves have the capability to be that savior. It’s our jobs as Jews to look after our fellow perhaps then that will bring the redemption

 

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