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“Take out the garbage!!” sure honey, anything for you.

March 23, 2016 Uncategorized No comments

 

This article was constructed with the help of either writings, lectures or shiurim of  Rabbi’s, Yissachar Frand, Yossi bilus, Asher Hurzberg, Artscrol Siddur


What’s that old comedian’s name?  That Jewish comedian who had a wonderfully brilliant routine of a Jewish mega-CEO who commanded the respect of many within his circles. Many would “yes sir” him and “no sir” him; they would address him “good morning sir”;   they would melt in fright if he would just look in their direction for it might imply a mistake that they, G-d forbid, haddone. However, when he arrives home he would be belittled by his wife for forgetting to take out the garbage that morning. “You didn’t forget to put on your pants this morning! How can you forget to take out the garbage?! The house stinks because of you! You’re not entering this house unless the garbage disappears from my eyes. You’re not the idiot! I’m the idiot for marrying you,” the wife continues “because no one else would’ve done it!” We see how this well respected man is suddenly humiliated. Yet for shalom bayit – peace in the house, he doesn’t answer back. What a transformation from a lion at work to a tormented mouse at home!
This week’s Parsha contains the mitzvah of offering the Korban Olah [Burnt Offering]. Aharon and his children were given the tremendous responsibility of the Service of the Temple. The first and foremost task that Aharon and his children are instructed to perform is the mitzvah of Terumat HaDeshen — the removal of the ashes that were consumed by the previous night’s fire on top of the Mizbayach [altar].
A question arises? Did they need to? Why couldn’t others perform that remedial task? It’s similar to cleaning the grill. Why should the chef have to trouble himself? Surely Aharon had better things to do?!
The Chovas Halevovos [Duties of the Heart], written by R. Bachye Ibn Paquda; 11th century Spain, one of the defining works on ethics and mussar – that is self-improvement and refining of character; says that the rationale behind this is that the Torah is particularly careful that people do not let things go to their heads, lest they become ba’alei ga’avah (haughty). It would only be natural for Aharon to consider himself special. He was one of the select few who had the merit of performing the Temple Service! Nevertheless, the Torah instructed him that the first thing that he must do every morning is — remove the ashes! The function of this job, according to the Chovot Halevovot, is to lower the self-image of the Kohanim and remove haughtiness from their hearts.
Interesting! Look how a man thinks, just one little complement, one pat on the back and it can goes long way. Even the most pious can fall prey to feeling haughty. We’re all susceptible to sprouting up like roosters, sucking up every bit of glory and declaring “Look at me; look at what I’ve done; look at my accomplishments.”
HAUGHTINESS AND ARROGANCE
When the Jews, our Ancestors, entered the Promised Land they were warned that if they had a propensity for haughtiness and arrogance (called Gasut haRuach), they would pay the price for G-d will place a tzaraat-affliction upon their house that was in “the land of your possession.” This affliction would look like special colored spots on the walls of the house. Ironically, it seems that today we have instant gratification, whereas back then they had instant punishment. Seems like good behavior was a necessity, or else. They always had to be on their tipi toes: the margin of error didn’t exist. G-d would inflict them where it hurts the most. What’s the old saying “a man’s home is his castle.”?
The one to whom the house belongs shall come and declare to the Kohen, saying: Something like an affliction has appeared to me in the house. (k’negah nireh li b’bayit)” [Vayikra 14:34-35] Rashi points out that even a Torah scholar who knows full well that what he has seen is certainly tzaraat affliction, may only tentatively state “something appearing like an affliction has developed on the wall of my house.”
We are trying to teach the person a lesson: Don’t be so sure of yourself. You cannot definitely state “It is a Nega – affliction.” You should state the facts with less confidence and self-assurance. Leave your declaration at “Something like a Nega has appeared on my house.”
‘You got yourself into this trouble by being too sure of yourself. Forget the fact that you spent the last 25 years studying the Laws of Tzaraat. Don’t be so cocky. The Tikun [antidote] to self-assurance is to retain some doubt about the correctness of your diagnosis. Say only “K’nega nireh li babayit – there may be Nega in my house.”
One of the components of the purification ritual for the afflicted house is Eizov, a kind of moss, which is dipped into the blood of the slaughtered bird as part. Rashi quoting Chazal explains that this is because moss is a very low lying growth. We are sending the person a message that his problem resulted from an overabundance of arrogance and haughtiness. We are telling him “You have to start acting more like the Eizov.”
The Sefat Emet asks a simple question. Why doesn’t the Kohen just come out and say that directly to the person: “You are too haughty!” Why is this message delivered so obliquely with this Eizov ingredient in the bird purification ritual? Why are we beating around the bush – ahem – moss for? Let’s tell him “You are a Baal Gayvah – a haughty person you had this coming to you! Start acting more humbly and your problems will go away!” We do not do this. We deliver the message with extreme subtlety. Why?
The Sefat Emet answers that you cannot preach humility. Humility must be self-generated and self-inspired. Preaching the value of humbleness to a haughty person will fall on deaf ears. He needs to come to this realization on his own. We try to send him messages that will cause him to introspect and inspire him to think “What have I been doing wrong?” He should think – why is it that out of all the plants in the world, they bring me moss? Hopefully, this will trigger the inspiration that must come from within — that it would be wise to be a bit more humble in the future.

KNOWING WHO YOU ARE AND UNDERSTANDING YOUR TRUE VALUE 
There is a famous story which illustrates this point. Rav Chatzkel Abramsky, zt”l, once needed to testify in a case in which the Beis Din of London was sued by a shochet [ritual slaughterer] who had been fired. As the head of the Beis Din, Rav Abramsky had no choice, but to testify in secular court. His attorney asked him to state his name and his position. The attorney then asked, “Is it true that you are the greatest living halachic authority on the European continent?” Rav Abramsky said, “Yes. That is true.”A person who denies his own identity and talents is not humble. He is deceiving himself. An ‘anav’ [humble person] can know precisely who he is.
At that point the judge interjected and said, “Rabbi Abramsky, is that not rather haughty on your part? I thought that your laws and ethics teach you to be humble.” Without any hesitation, Rav Abramsky responded, “I know we are taught to be humble. But I am under oath.”
The point of this story is that Rav Chatzkel Abramsky was aware that he was the greatest living halachic authority on the European continent. Recognition of his true status was not haughtiness. However to flaunt it is haughtiness.
What then is the key to humility? The key to humility is to remember that whatever a person has and is, is a gift from Heaven. “It is not my strength and the power of my hand that has wrought me this great wealth” It is not my brains. It is not my talents. It isnot innate. It is all a blessing from G-d.” A person remains humble by realizing and remembering that all of his achievements in this world are only through the good graces of G-d, and that he can lose them at any minute, G-d forbid.
There is a famous Mishneh at the end of Maseches Sotah that states that when Rebbi (Rabbi Yehudah HaNasi, the editor of the Mishneh) died, humility ceased. Rav Yosef in the Gemara questions this Mishneh and says that it could not possibly be accurate “For I am here”. This comment of Rav Yosef begs for clarification.
There is a beautiful homiletic interpretation of this Talmudic passage. Rav Yosef was not saying, “I am humble. Therefore there are humble people around.” He was saying something else. We learn elsewhere that Rav Yosef became blind. When he became blind, he forgot all his learning. This great Amora, Rav Yosef, whose opinion is found on so many folios of Shas, who learned so much, who taught so much — this same Rav Yosef forgot it all after his illness.
Rav Yosef is saying is the following: “Do not say that there cannot be humble people around anymore — because I am around. As long as I am around, people can look at me and see what can happen to a person. Let them see that a person can be an Amora, know all of the Mishnayot, have hundreds of students and yet forget it all. If people bear that in mind, then there can still be humble people. For the key to humility is realizing that everything is a gift that can be lost at any time.”
My wife told over this unforgettable story which has made an impression on me ever since. There was a well-respected woman who attended a wedding and unfortunately at the wedding she was berated and humiliated by another woman that even the men on the other side of the mechitza – partitioned wall – were able to hear the yelling. The woman doing the yelling was obviously having issues and was not able to cope so well with her current developing problems. The woman who was the victim did not utter a word; she did not respond even though some of the accusations said were very personal and should have been kept quiet. This is because another woman ran to the well-respected woman and pleaded not to respond. Afterwards, the other woman asked that the well-respected woman give her a bracha. The woman was childless, and had been advised by a Rav to receive a bracha from “one who is humiliated in public and doesn’t talk back”. One who gets embarrassed is humbled immensely. Note however, that one does have to have self-dignity and protect himself, however they also have to know where the humiliation is coming from and give a carefully measured response. And, at times, a response might not be appropriate at all.
Who is a humble person? A humble person is someone who is well aware that G-d runs the show so he or in this case she possesses special merits that when she says something the heavens above will listen.
The Diamond Dairy restaurant was in the heart of the Jewelry industry. It was tremendously convenient, for yours truly, for my office was above the restaurant in the same building. One afternoon I looked around while I was having a late lunch and there he was, the famous Jewish comedian, sitting there having a meal.  He would frequently come to Diamond Dairy for it reminded many of the old European Jews of their childhood favorite dishes. I walked over to him after he finished his lunch and complemented him on his very humorous impersonation of the Kennedys and on his “take out the garbage” routine.
He said to me “You know nowadays it’s even more difficult. These husband have such complicated jobs but they can’t figure out what goes into recycle.” I asked “So, what’s the solution Mr. Maza?” Mr. Maza, the comedian winked and said, “You have to swallow your pride and tip them well at the end of December.”

 

Why is Monday and Thursday designated Torah reading days?

March 17, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Yonatan Zweig, Yossi Bilus.

Our son, b’sha’a tova, is having is hanachat tefillin on Thursday. The  ceremony for bar mitzva boys is held either on a Monday or on a  Thursday. These are the days that we read the Torah, as well as  putting on tefillin. What is the reason we read the Torah on those  designated days? Why not Wednesdays and Sunday? If you do it on  Wednesdays, one can then have a free Carvel Sunday after the tefilah.
 There are various reasons why Monday and Thursday were chosen to join  Shabbat as the designated Torah reading days. One such reason is that  these days were picked because Monday and Thursday were traditionally  days that the Jews would go to the nearest towns to shop. Therefore,  Ezra the Sofer instituted the public Torah reading to draw large  crowds of businessmen into the synagogue for they’re in the vicinity.

Another reason the commentators in the Talmud add is that the choice  of Monday and Thursday have additional significance since Moshe  received the second set of Tablets when he ascended Mount Sinai on the  last Monday in the Jewish month of Av, and came down on Thursday, 10  Tishrei (which is also Yom Kippur). [Interestingly, my background is  from Buckharian decent. Although I can trace my genealogy nine  generations from the city of Samarkand, Uzbekistan, I also have  relatives in a city called Dushanbe. Dushanbe means Tuesday. The city  was created for many businessmen who would come on this day to this  place to do trade.]
 But perhaps the most significant reason is as follows: Maimonides  writes in his Mishneh Torah, in the Laws of Prayer (Chapter 12, Law  1):
 Moses, our teacher, ordained that the Jews should read the Torah  publicly on the Sabbath and on Monday and Thursday mornings, so the  [people] would never have three days pass without hearing the Torah.  Ezra [the Scribe] ordained that [the Torah] should be read during the  Minchah service on the Sabbath, because of the shopkeepers. He also  ordained that on Mondays and Thursdays, three people should read [from  the Torah], and that they should read no fewer than ten verses.
 This idea that the Jewish people should never go three days without  hearing Torah is explained in the Talmud in Bava Kama 82b where it  quotes Exodus 15:22: “And they travelled three days without finding  water,” and explains: Water refers to the Torah, as [implied by Isaiah  55:1]: “May all the thirsty go to the water.” Since they travelled  three days without Torah, they complained. The prophets among them  arose and ordained that they read Torah on the Sabbath, refrain from  reading on Sunday, read on Monday, refrain from reading on Tuesday and  Wednesday, read on Thursday, and refrain from reading on Friday, so  that they will not spend three days without reading from the Torah.
 The Sefer HaChinuch, in the introduction to his classic work, writes  that the essential idea behind the institution of public Torah Reading  is Limmud HaTorah, the study of Torah. The Torah is our lifeblood and  contains within it all the mitzvot (commandments) that a Jew needs to  know about and to fulfill. It is therefore imperative that we hear a  small part of the weekly Torah portion read during the week so that we  don’t go three days without some Torah study, and that we hear the  entire weekly Torah portion read each Shabbat as well so that we will  have heard the entire Torah read at least once a year.
 
 This puts a whole different spin on this often misunderstood and  seemingly ‘tedious’ religious ritual. What we are actually supposed to  be doing as we sit in the synagogue listening to the chanting of the  Torah is to hear and study the stories and the laws contained in each  Torah portion.
 In fact, in Talmudic times when most Jews in Babylon (modern-day Iraq)  read and understood Aramaic better than Hebrew, the Rabbis actually  set up a meturgamon, or interpreter, who would stand at the Bimah  (podium) next to the Baal Korei (the person chanting the Torah) and  who would translate each verse from the original Hebrew into Aramaic,  so that the people would be able to understand the Torah reading and  learn from it.
 Apparently, this is a question that many ask and I saw something  fascinating written by Rabbi Zweig quoting the Baalei Hatosfot who  asks: There are other combinations of days that could accomplish the  same goal, why Monday and Thursdays, specifically?
 The Midrash relates that the Shabbat complained to G-d, “Each day of  the week has a mate, the first to the fourth, the second to the fifth,  the third to the sixth. Every day, except for me.” G-d responded to  Shabbat: “Bnei Yisroel will be your mate.” That’s a very cute Medrash.  Actually, to be honest, I never found it cute. I actually found it a  bit corny; too cutesy for me. However, I’m smart enough to realize  that, of course, there is a lot more to the statement. Our Torah is  very deep. The more I delved into various subjects the more I realized  how much I don’t know. The cutesy remark is a mere front for something  more deep. One can bet their bottom dollar that the following hunch  yours truly has is correct. What is the notion of a day having a mate?  What are the mates of the other days of the week?
 The Rambam teaches that everything in creation was formed from four  basic elements: fire, water, earth, and air. Analysis of Creation  reveals one of the four elements to be predominant on each day. On  Sunday, G-d created light, which is essentially the element of fire.  Monday brought the creation of the sky, which the Torah describes as a  separation of waters. Clearly, water is the dominant element. On  Tuesday, dry land with its vegetation was created; this is the element  of earth. The cycle is then repeated; on Wednesday, G-d made two large  lights to rule by day and by night, again the element of fire. On  Thursday, all swimming and flying creatures were created, which were,  according to the Talmud, generated from the very water itself. Friday  issued forth the creation of animals, followed by man, both of whom  emerged from the earth. Hence, man was called Adam, from the word  “adamah”, which means “earth”.
 The Midrash is teaching that, just as everything in this world is  produced by a male-female union, the elements themselves which G-d  used for Creation have male and female properties as well; these  properties combine to produce the creations in which they play a  predominant role. Sunday – Wednesday was the union which produced  creations that are anchored by the element of fire. Similarly, Monday  – Thursday produced creations which consist primarily of water.  Tuesday and Friday introduced the earth-based creations. As kids in  Yeshiva we often heard the comparison our Rebbes make Torah to water.  This is one of the famously catch phrase in our Jewish knowledge  vocabulary. Now, we see how Monday and Thursday makes sense for Torah  reading. The two days selected were the ones on which the element of  water was dominant.
 The only element not accounted for is “ru’ach” – “air”. This element  is the most spiritual of the four, which is apparent from the verses  themselves: At the onset of Creation, G-d’s presence was described as  “ru’ach Elokim”. In His creative mode G-d is described as “ruach”. It  is therefore most appropriate that “ru’ach” is dominant on Shabbat,  for it is the union between Bnei Yisroel and Shabbat which generates  the sanctity that permeates the remaining days of the week and give  them their existence.
 On Wednesday morning we recite the verse “lechu neranena” at the end  of the Psalm of the day. It is not coincidental that this verse also  introduces our Friday night liturgy, for Shabbos generates the energy  for the rest of the days of the week. The first three days derive  their energy from the Shabbat which has passed and the next three days  from the upcoming Shabbat. We therefore recite the verses of the  Shabbat liturgy at the end of Wednesday’s Psalm of the week for we are  entering the portion of the week which is influenced by the next  Shabbat
Now we an entirely new view of all the days of the week, and their  respective strengths. Monday-Thursday is water, and Sunday-Wednesday  is fire, Tuesday-Friday earth, these are true mates, for they are  similar. There is no corniness at all, just a deep understanding of  the days of the week.
 1.Bava Kama. 82a 2.Ibid 3.Bereishis Rabbah 11:9 4.Yad Yesodei HaTorah

3:10 5.Chullin 27b 6.Bereishis 2:11 7.Ibid 1:2

Why is the new year of trees  celebrated in the dead of winter when the trees are lifeless?
The book Ziv HaMinhagim gives a beautiful explanation of this linkage. Tu B’Shvat is the Rosh HaShanah of trees. Look outside today and gaze at the trees. They appear deader than door nails! Is this the time to celebrate “The New Year for Trees?” There is not a leaf to be seen. It would seem more appropriate to celebrate “Tu B’Shvat” in the springtime when the trees are in full bloom — April or May.
The answer is that the trees LOOK dead. They LOOK like they will never see another green leaf in their existence. But right now the sap is beginning to run within them. If one travels up to Vermont — the Maple syrup capital of the world — he will find Vermonters dressed up in earmuffs boring holes in trees to extract the sap from the maple trees. This is the time of the year when the sap is flowing within the trees. The leaves and the beauty of the fruits that the trees will produce in the spring and summer are all being prepared right now, in the dead of winter. The trees represent the idea that even when something looks terribly bleak and looks like it has no future, one should not give up on it. One should not give up on the trees when they look like that, and one should not give up on oneself when things look like that for him.
There are periods in a person’s life when the future looks bleak and things look miserable all around. “What will be?” But the salvation of the L-rd comes in the blink of an eye! The Almighty is already “running the sap” so to speak so that salvation may come. For this reason Tu B’Shvat is celebrated in the dead of wint

Taking advantage of our youth through the eyes of the Cherubim

March 17, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar Frand, Akiva Tatz, Baruch Dopelt , Yossi Bilus, Asher Hurzberg and Dr. Abba Goldman

One of the strangest phenomena in our Torah are the Cherubim. These are angels resembling young children. In the innermost chamber of G-d’s temple, the place He calls “Holy of Holies,” G-d tells us to make two golden figurines with wings, one a male, the other a female. Some commentaries say they were one boy, and one man. The reason for this is because the Ark in the Holy Temple housed the “marriage document” binding G-d to His people. Who could be trusted to guard this seminal manuscript? The Cherubim!!

There is seemingly nothing more bizarre than this: G-d tells us He despises idols — and He wants us to despise them, as well. He says, “Don’t even think of making idols. If idols come to your hands, burn them, destroy them, uproot them. Give your lives rather than give any credence to those idols.” Meanwhile, these Cherubim certainly give the appearance of idols!

It gets even stranger, when we would be at odds with G-d and He with us, these two would face away from one another, back to back. But when the two of us would be in harmony, the temple priests would open the curtains and show us the two figurines entwined in embrace. And they would say, “See how cherished you are by your G-d.” It really is an odd way to display the closeness between the Jews and the Master of the Universe. But that’s exactly what it conveys. Perhaps we can say it’s just an indicator how we are perceived by G-d and therefore we then can make the necessary arrangement for repentance. So it’s not idol worship at all. Nevertheless, there is a looming question as to why Cherubim have the appearance they have, and why they are in such an important place in the Temple.

There’s even a common thread between the explanation for the Cherubim and my long association with the Diamond district on 47th street. It involves an old man who retired a few years before I left the business. He worked for a Jewelry company called Zolands, which I sold merchandise to for many years. From my earliest years of working in the industry, this old man always called me “kid”.

To give a firm explanation for the Cherubim, let us first probe into what the Cherubim that adorn the top of the Aron represent?

Rabbi Yissachar Frand learns from the writings of the Chatam Sofer, that the Cherubim represent Torah scholars. Interesting. Why is it that those who study Torah are represented by the child-like figures of the Cherubim?

If we had to come up with a symbol for Talmidei Chachomim-Torah scholars, we would not pick child-like images, would we? We would be more likely pick images of adults with long, gray or better yet white, beards. The Lubavecher Rebbe and Rav Shach come to mind. There you go, they would make great Cherubim!! Why did the Torah chose to symbolize Talmidei Chachomim with child-like faces?

Let’s explore a very interesting concept which will shed light on our topic.
I remember a warm breeze passing through my childhood home in Rego Park Queens, late one Shabbat afternoon. However this was not your ordinary breeze that was permeating through my house. You see, my fellow readers, my father planted mints and lots of them in the back yard. As anybody knows a thing or two about planting, mints-nana grow like wildfire. The cross ventilation of the breeze carried the nana aroma, and marched it through our home as the sun set. I gravitated between heaven and back. However to my frustration the scent didn’t last after the initial pleasant burst, although I really wanted it to continue.

This is in perfect harmony with what Rabbi Akiva Tatz teaches us about life and nature. The first contact, whether it be smell, sound, sight, or touch is a tremendous sensation. However, it doesn’t last. The second and third such feeling afterwards does not live up to the first contact. Those who are big sports fan might remember the old Shafer beer commercial where the narrator proclaims the second beer is as good as the first.

Rabbi Tatz warns us that marriage is the same. He gets complaints often by individuals stating that they don’t have the same feeling as when they initially got married. “The sparks are gone” they tearfully say. After two years they want to get divorced. That’s wrong!! Of course one doesn’t still have the sweaty palms and the giggly nature and that’s because now the actual marriage begins. The initial mesmerizing sensation of meeting someone wonderful is over. For now it will take an entire lifetime to get that feeling again and when it does it will be much more meaningful and gratifying then the initial first time.

This is the nature of the beast within a human. It should be noted that there are some significant exceptions. There are those who can magnify that spark for an extended period. Some can make it last an entire lifetime. The Talmud (Baba Kama 97b) tells us, “The coin of Abraham had the images of an old man and woman on one side and the images of a young boy and girl on the other side.” G-d had promised Abraham, “Ve’agadla shemecha,” that He would make Abraham’s name great (Gen. 12:2). The Midrash Rabba in Lech Lecha explains that this means that Abraham would become famous and a coin would be minted in his honor. This is the coin that the Talmud is referring to.

The commentator, Eitz Yosef, explains that the young boy and girl on the coin represented Abraham and Sarah, who miraculously experienced renewed youthfulness. Rabbi J. B. Soloveitchik explains that on a psychological level Abraham and Sarah were able to seamlessly meld the advantages of youth and maturity. And just like their name was added a letter and they went against nature so too their descendants are able to accomplish the same feet. They too will not be subjected to the laws of nature.

This is exactly what the Greeks wanted to destroy. The three treasures that set aside the Jews from nature were Rosh Chodesh-the new moon, which renews every thirty days. The second is Shabbat which renews once a week. And the last is brit Milah which transforms a boy to a new world, a world of mitzvoth and entrance into the congregation of Israel. Without these three the bnai Yisrael would lose their nuance, their vitality. The Greeks wanted to aim directly at B’nai Yisrael’s power source.

There is not a week that doesn’t pass when one doesn’t see some advertisement for a miraculous product that will make us look or feel years younger. Expensive creams that will take years of wrinkles off our skin, wonder diets or special exercises that will shape our body to make us look drastically more youthful . . .

And have you ever noticed that it is a societal faux pas to ask anyone beyond their teens what their age is? Too many of us remain at 21++ years, without the willingness to publicly acknowledge the passage of time.

Let’s face it: our society as a whole adores and pursues youth. Not only that we remember our youth with such sweetness and yearn for the opportunity to relive those glory days.

Why do Cherubim represent Talmidei Chachomim? This is the answer, Rabbi Frand indicates, that Cherubim represent Torah Scholar, for they must always possess a child-like exuberance to learn Torah. Typically, only children possess such exuberance. As we get older, we become jaded and nonchalant about things. If we can think back to when we were children or can think back to the way our children were or the way they are – that first time that one learns Chumash, the excitement is palpable. The first time one’s child recites the Mishna of “Mah Nishtana,” he is so keyed up that the excitement keeps him up for the entire Seder! Likewise, the first time one learns a blatt Gemara.
The way to become a Talmud Chacham is to make sure that our learning always maintains the symbolism of “…and I shall speak with you from atop the lid, from between the two Keruvim that are on the Aron of the Testimony…” [Shmot 25:22]. A person must try to hold onto that child-like enthusiasm, in order to become a true Talmud Chacham. As we’ve mentioned in the past, the word for a sage in Hebrew is not “Chacham”, it is “TALMID Chacham”. Even the great sage remains a STUDENT.

It seems like it’s was a different world today compare to our childhood; it seems like, at times, it’s a different existence entirely. Is our youth behind us? Will we ever experience that wonderful feeling again? Will we ever have an opportunity to relive or see a video of our youth with all its feeling we had attached to it? How many of us remember getting really excited and enthusiastic about something lately. That’s a childhood frequent occurrence and, frankly, I truly miss that feeling. I remember when my son was about three years old, how he would get excited for the littlest thing.

I read this beautiful poem I would like to share:
A child’s enthusiasm comes in a storm, taking over the child’s entire world.
That is why, when a child embraces a new, good trait, it enters forever.

The old man on 47th street working for Zolands made me feel good every time I walked into the store for he called me “kid”. Even twenty five years later he called me “kid”. It made me feel good; it made me feel young. When I walked in one time and found out he retired, I felt sad. One of the other salesmen, Fred, asked me “Why are you sad about him retiring?” I said “The old man always made me feel good because he called me “kid””. Fred laughed and said “He called everyone kid whom he didn’t remember.”

Opposites attract

March 17, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Naftali Ganzvi,  Lori Rodin,  Asher Herzberg, Yossi Bilus, Yitschak Adlerstien, Mendal Kalmanson, Uri Sklar, Ilan Feder

Look at how time flies! This week we conclude the book of Shemot, and wow! we haven’t even had Purim yet, due to the leap year, two months of Adar. In this week’s Torah portion, the Mishkan -Tabernacle has been completed and the inauguration immanent. Moshe and Aharon, two brothers, the leaders of the Jewish people, probably, the most successful brothers that have taken a leadership role in the history of civilization, have guided the Jews in becoming a nation. Actually, for that matter, Moshe is considered the greatest leader ever. This was accomplished by their tremendous love to the Master of the Universe.
There is a tremendous lesson one can learn from these intriguing two brothers, Moshe and Aharon and how they were able to gel together, have the utmost respect for each other, even though they were raised in different setting. Moshe grew up in prominence, a prince in the house of Pharaoh. Aharon was reared amongst his brethren, the slaves. Even more challenging, how they were able to be so productive and run a nation.  Although, it was a time of open miracles and the fact that the two had enormous fate helped elevate their effort to a supernatural way we still have to examine the relationship between the greatest leader and the charismatic and holy Kohen Gadol, Moshe and Aharon.
 Their relationship was a delight; it was a far cry from some of the previous sibling relationships which we learned about in the book of Bereshit; Yaacov and Eisav, Yishmael and Yitzchak, Kayin and Hevel, and Yosef and his brothers. And if we examine the Parshiot and Medrashim closely we can see the difference in personality was very apparent. It seemed like Moshe and Aharon were opposites.
 The relationship between man, wife and G-d is intriguing and we can learn a tremendous insight, which is also is found in these last parshiot.  The Mishkan, which is discussed in all of the last four parshiot, was constructed on the donations of the Jewish nation. One of the vessels, the Kiyor was made out of copper and was donated by the Jewish women. The wives gave their mirrors through which they prepared and beautified themselves for their husbands.
 Moshe at first was reluctant and even verbally opposed to accept the mirrors citing that it came from lust and passion. These type of subject matters should be left in the private bedroom not the holy temple.
 However G-d interceded and told Moshe to accept the Mirrors. On the contrary it would be an honor considering the self-sacrifice and courage of these women who devised a plan to persuade their husband after a grueling day of being tortured and overworked by the Egyptians to have relations for the sake of having children and ensure Jewish continuity.
 The question posed: Granted if it was such a commendable and courageous act orchestrated by our holy mothers, then why wasn’t Moshe able to come to the same conclusion himself?   It is made more intriguing by the fact that Moshe just returned from the heavens after spending a total of 120 days there.  One would figure if you spend time with G-d one might have an edge and be proficient in these matters.
 Secondly, where was Aharon? He was a man of peace, a man who understood all the marital difficulties. Considering he felt and witnessed the pain of the people during the morbid time of servitude, he should have spoken out as well!
Aharon was Moshe right hand man.  A closer reading of the Torah’s account reveals the leadership of Israel to have been a team effort: ever present at Moses’ side is his older brother, Aaron. At times Aaron’s role is strongly pronounced, at times it is scarcely discernible, but he is always there.
When Moshe confronts Pharaoh, it is together with Aaron, who plays a major role in performing the miracles and bringing on the plagues that force the release of the Israelites. When G-d commands His first mitzvah to the Jewish people, it is addressed “to Moshe and to Aaron”-a phrase that often appears in the Torah amidst the many “G-d spoke to Moses” introductions to its laws. When the people complain, it is “to Moshe and to Aaron” that they address their grievances; when Korach challenged Moshe’s leadership, it was a rebellion also (indeed, primarily) against Aaron’s place in the leadership.
What is the difference between the two? There are two ways to get a sinner to repent: Through words of reproach, or through a hug.
 Moses’ first recorded words in the Bible, uttered upon seeing a Hebrew fistfight, are: “Why are you beating your fellow [even if he is wicked like you]? Moses didn’t beat around the bush. He reprimanded his brethren out of concern.
If Aaron had been there he might have said it differently. As the Midrash recounts: “When Aaron would pass a wicked man, he would greet him warmly. The next day, when the wicked man would want to engage in sin, he would think to himself, ‘Woe is to me! How will I be able to look upon Aaron tomorrow when he greets me with love?'” Aaron transformed people through love and his confidence in them.
The different approaches of Moshe and Aaron are summed up in the Midrashic statement: “Aaron would never mention a person’s sin to them, while Moses would rebuke them.”
It’s not that Aaron didn’t care about their spiritual wellbeing. Nothing could be further from the truth. “Hillel said: Be of the disciples of Aaron, who loved his fellow creatures and drew them close to Torah.”
Aaron shared Moshe’ passion for drawing people close to G-d. His modus operandi, however, was his all-embracing attitude, directed even at those whose only redeeming factor was that they were G-d’s creatures.
Moshe was a man of truth, Aaron of peace. Moshe sought justice, Aaron sought resolution to conflict. There is a real difference between these two approaches. Truth, justice, law: the Moshe approach. Mediation, conflict resolution, compromise, the Aaron-type virtues. With these two approaches a nation was born. Perhaps we have to think similarly, in our lives. How to be productive and how to accomplish it in the optimal way. We have to find people weather a wife, business partner or a mere friend that do not possess the same qualities as us but quite the contrary.
 Besides for Moshe and Aharon, the Torah bring a classic example of a relationship right at the start of the Torah, Adam and Eve.
The Torah stated that “It is not good for man to be alone”. What was “not good” about Adam’s condition without Chava that led to her creation? Our first reaction assumes that Adam desperately needed Chava, because without her, he could not continue humankind beyond his own lifetime. It was “not good” that he found himself unable to reproduce. It is impossible, however, that the Torah meant that Chava was created to allow Man to procreate. Why would Man have been created any differently from any other animal species, whose reproductive capacity was assured with its creation?
 The Torah must mean something quite different. The females of other species make themselves available to mate, but not for anything substantially more. They do not enter into a life-long identification with a single male.
This state of affairs was “not good.” G-d therefore announces that He would make the human female different from the female of other species. Woman will be at Man’s side throughout his life.
This turns out to be a complex change from the prevailing model in the animal kingdom, and not a simple one. Man carries within him many capacities which vary enormously between individuals. No single skill set would enable Woman to complement Man, to help him in all his pursuits, at all junctures of his life. Woman was therefore given flexibility and plasticity. She would be able to partner with her mate in whatever he pursued. Standing “opposite him” is a perfect way of expressing this. She would not fill a particular need or group of needs, but would round out his activity and personality in myriad ways. “Opposite him” is not a vague description of assigned role, but testimony to her possession of many talents. It means that she was created to be opposite him, to offer a different voice and perspective from his, particularly when he acts out on some deficiency.
A person whose behavior at a given moment is shaped by some character flaw might enjoy and appreciate the full support of his wife. This, of course, is short-sighted and counterproductive. His real interests are much better served by a wife who is critical of him, when her criticism is delivered for a constructive purpose. He won’t learn unless someone is there to point out his errors and deficiencies. He might wince in pain at her opposition, but by preventing him from acting inappropriately, she acts as his true helper. Her opposition is the best assistance he can receive; it is no genuine opposition at all
This is precisely what Sages mean. If he merits, her opposition itself will help him. If he does not merit the good wife, she will not oppose his baser behavior, but go along with all he does, including activities that are harmful to him. The cheerful assistance of the yes-woman may bring a short-sighted smile to his face, but it gets him nowhere in the long run. Her apparent help and assistance are inconsistent with his best interests.
 It’s a misconception that while dating one is looking for similar qualities to themselves. Interestingly, many lectures plead not to pursue that thought pattern. I don’t think they needs to plea, or beg, for naturally subconsciously, one is looking for what they lack.
 The construction of the Tabernacle and the service in it is a case in point. In the Parshah of Tetzaveh we read how G-d assigns to Aaron and his sons the responsibility of conducting the service in the Tabernacle: they are to represent the people in the endeavor to approach and interact with G-d by offering sacrifices to Him and performing the other services in the Sanctuary. This would seem to designate the Tabernacle as Aaron’s “domain.” Yet, as mentioned above, it is Moses who must construct the Tabernacle. And it is Moses who must initiate Aaron into the priesthood. For seven days, Moses is to serve as a Kohen (in effect assuming Aaron’s role), offering the sacrifices brought by Aaron and his sons. The Tabernacle is indeed Aaron’s domain-after the seven-day initiation period. Why then didn’t Aharon assume the position from the beginning?
The reason is Moshe is ISH ELOKIM man of G-d. Whereas Aharon is the man of the people. The initial jump start, the bridge between man and G-d is best suited through Moshe. However thereafter it’s the man who identifies with the people who will be best suited for the position.
One can understand Moshe’s view as to why the mirrors would be inappropriate for the Mishkan services, however, G-d overturned the decision; Moshe was incorrect in his assessment of the matter. Nevertheless there was no complaint at all towards Moshe. There was no reprimand as to how he did not know the answer even though he was with G-d for 120 days in the heavens. Moshe was concerned about our holy mother’s intention, perhaps it was physical desire that led them to be with their husbands. If that was the case, although they would be perfectly in the right to live with their husbands and bond with them especially in this great difficult time, it, though, would not be appropriate for the temple services. However G-d is G-d and he knows what is in everybody’s heart and examined the holy righteous mothers and knew that their intentions were pure. The wives wanted to build a family, a nation. Moshe would have never have known this for it is only G-d who examines the intentions of living being.
The classic pasukim in the Torah describing two brothers who love each other are in Tehillim: “A Song of Ascents to David: Behold how good and how pleasant is it when brothers dwell together in unity. Like the precious oil upon the head running down upon the beard, the beard of Aharon, running down over his garments.” [Tehillim 133:1-2]. The phrase “brothers dwelling together in unity” (sheves achim gam yachad) refers to Moshe and Aharon. They are the quintessential “sheves achim gam yachad”. Aharon was happy for Moshe’s success and his elevation to leadership status and then when Moshe Rabbeinu saw that Aharon faltered, he nullified himself to ensure that Aharon retained the glory due him. Moshe and Aharon’s relationship is what we would all like to see among brothers — among our children and our siblings, namely the state of “Behold how good and pleasant is it when brothers dwell together in unity.”

 

The Power of Colors and its effects on the world

March 3, 2016 Uncategorized No comments

 

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar Frand,  Lable Wolf and Dr. Abba Goldman

  I love vivid colors. If I see a car parked on the street with a sharp,striking color I stop and allow it to have one of those “breathtaking effects”. It reminds me of those sharp colors that was the style in the sixties. The hot-pink pocket books that our mothers had; the psychedelic red or light blue leather couches was always a sight tosee.  Perhaps I specifically appreciate color more than the average Joe, because while growing up in the late 60’s, our family only had a black and white television while our friends the Alibayof’s had a color set.  The world is fantastically rich in color, with so many different shades, and hues. Look out on a fall day and see the trees in their glory, the seemingly endless array of brilliant reds, oranges, and yellows forming a magnificent tapestry stretching across the mountains. Look out at the sun as it sets and see the full radiant spectrum of an artist’s pallet, painted against a powdery gray backdrop.  This week’s parsha is dedicated to the Priestly garments. It goes on in detail on the materials, textures, and specific shades of color the garments must be. Interestingly, these garments have a dual function. Besides having the Kohen and Kohen Gadol dress to perfection and look like royalty, the Talmud relates [Zevachim 88b] that the different priestly garments atone for different sins and the robe (me’il) specifically atones for lashon harah [gossip]. The Maharal explains the connection between lashon harah and the priestly garments ingeneral and between lashon harah and the me’il specifically. One may ask, is it so important to go into such detail of the color of these garments and how does it atone for the sin of Loshon Horah?

The answer is that, actually, specifically, the robe (me’il) was the garment that atoned for lashon harah. The Maharal explains that the me’il was the most striking of all the garments. It was made out of blue techeilet. When one would see the me’il, the idea is that a thought pattern would be triggered in a person’s mind that is supposed to come to mind whenever one sees techeilet. [Menachot 43b]: The bluetecheilet reminds one of the sea. The sea reminds one of the sky. The sky reminds one of the Divine Throne (Kiseh haKavod). Thus seeing techeilet prompts one to think of the Almighty and do mitzvot.

Wow!! Seems like a stretch to me.

Interestingly, we find something strikingly similar in parshat Korach. Korach   became jealous over the leadership of Elitzafan the son of Uzi’eil, whom Moshe appointed as leader over Kehos’ descendants by G-d’s word (Bamidbar 3:30). Moshe passed over Korach even though he should have been according to Korach calculation next in line for the position. “What did he [Korach] do? He gathered together two hundred and fifty heads of Sanhedrin, most of them from the tribe of Reuven, his neighbors….and he dressed them in Taletim that were completely Techelet. They came and stood before Moshe, saying to him: Is a Talit that is completely Techelet obligated or exempt from the requirement of Tzitzit? He responded: It is obligated. They laughed. ‘Is it possible that a garment of any other type can fulfill its requirement by one strand of Techelet, yet this garment that is completely Techelet will not be exempt?'” Korach stages a rebellion against Moshe, denying the very basis of Torah and prophecy. By ridiculing the Mitzvot, Korach hopes to achieve his objectives, rallying others to his personal crusade.

The Torah commands us to place one strand of Techelet upon our four-cornered garments, and this is meant to be a reminder of all the Mitzvot. In explaining how Techelet sparks this memory, Rashi points to the numerical symbolism of the Tzizit; its knots, loops, and strands.

Ramban however, has a different approach: “The reminder is the string of Techelet, which alludes to the trait that incorporates everything…..for Techelet is similar to the sea, and the sea is similar to the heavens, and the heavens compare to the Throne of Glory.” (Menachot 43b) “… this similarity is in name [the word Techelet compares to ‘Tachlit’], and in color, and from a distance everything appears in that color, therefore it is referred to as Techelet.” (Ramban, Bamidbar 15:38) “Techelet is a kind of blue that reminds one of the sea and the sky, – (and here we go again) – theclean, crisp image of an unbroken horizon. In actuality, both the sea and sky are not really blue, but they appear to be, and this is for good reason.”

The pattern continues. Here is another place where the concern for color is the utmost priority.  HASHEM spoke to Moses and Aaron saying: The Children of Israel shall encamp, each man by his division, with the flag staffs of their fathers’ house; some distance from the Tent of Meeting they shall encamp. (Bamidbar 2:1) With the flag staffs: Every division shall have its own flag staff, with a colored flag hanging on it; the color of one being different from the color of any other. (Rashi) Why is theTorah so obsessed with colors?

The answer is: Color is something that we take for granted. Of course, there is color in the world; it was always there. But G-d created this thing that we call color, and He put it in the world for a particular reason: so that we should enjoy what we see. The world didn’t have to be this way. If G-d was only concerned with functionality – creating a world that could be used – black and white would have sufficed. We would still be able to recognize everything, even shadows and depth, within the spectrum of the gray scale. If you remember watching black and white TV, it did a fine job, but it lacked a dimension, and so it wasn’t as enjoyable. G-d wants us to enjoy this world, and so He created the entity called color.

Everything in this world is created for a purpose. G-d created the world to serve us. This wonderful life is a giant playground of tools so we can better ourselves. We have to be clever and use every aspect to our advantage. Humans are a goal oriented species, and this is especially true for us Jews. This is what the Torah is trying toconvey and therefore we use something deep down in our psychological repertoire to use color to serve G-d.  Whether sub-conscience or conscience, “association” is a vital key that drives us. Here in this week’s parsha, we use it to conquer Loshon Horah. This, says the Maharal, is the me’il’s connection with lashon harah. So much of lashon harah has to do with what the mind automatically sees. The me’il demonstrates the speed of the mind. A mind can be quicker than a computer. Lashon harah has everything to do with how a person thinks and where his mind is:

We can see someone and automatically see his pros. On the other hand, we can see someone and automatically see his cons. Lashon harah is perhaps less a sin of articulating evil than it is a sin of perceiving the evil in someone else. Just like a person can be trained that if he sees blue he can think “The Divine Throne”, so too a person can be trained to see an individual and think “good heartedness” and focus onall of his positive character traits. However, like anything else in life, one can see just the negative as well.

Everyone has both good characteristics and bad. The question is, what is a person’s mind is trained to see in his fellow man — the good or the bad? Do we see the cup and call it half full or half empty? Lashon harah is about people who have trained themselves to see the negative.  The me’il teaches us to make positive connections when we perceive something visually. When we look at a person, we should try to see his Tzelem Elokim (G-dly Image). We should try to overlook the evil.

The association of colors to Loshon Horah, Tzitzit or for that matter anything is extraordinarily powerful. The power of colors cannot be denied, more so, as it is the sole instance of life on earth. Although sight and the human brain has helped in identifying colors and their delights, it’s interesting to note what colors mean to us in totality. Colors can define the mood of a person, they can also create a specific aura or energy in the atmosphere

On a higher level, blue Techelet is what the nation of Israel saw when they received the Torah three thousand years ago. The Medrash describes the heavens opened up several million Israelites saw G-d’s throne and it was the wondrous color blue. While science is still decoding the mind’s processes, Jewish psychology has gone ahead andtaught us how to make use of the phenomenon.  The giving of the Torah was an unusual experience.  The people saw the sounds.  Hassidic Psychology explains that in an elevated state the soul’s capability flows with extraordinary power throughout the body resulting in greater inner awareness.

What is that experience?  Can we have a glimpse of it today? Can we tap into what they felt?

The human body experienced a revelation, a first for an inner body reality. Besides receiving the Torah G-d revealed to us that one must take advantage of our capacity to change by redirecting our intellect and feelings so that we can experience true creative freedom and personal liberty. The following exercise is designed to help us gain access into our emotions state and translating feeling into other senses. You begin by identifying emotions and thought as colors and shapes.  Unlike feeling or thoughts which are vague and difficult to control these sensory objects carry no judgment. By consciously altering the shapes and colors the thought s and feelings can also be changed.

Although association of colors to manmade subject matters is very common, it is not naturally powerful as the Mount Sinai/blue heaven revelation.  Nevertheless it has its impact and effectiveness throughout history. More than half the globe loves the color blue. We sure agree. Red is the second-most favorite color on earth. Be it theFerrari red or a svelte red dress, red is an intense color, and defines many emotions and moods. The most important being, the color of love, passion, seduction, and desire. It also defines enthusiasm, power, and heat. This color also represents anger, violence, and aggression. Red portrays danger and bloodshed. Lighter shades definesexuality, passion, and joy, while darker shades mean anger, willpower, aggression, leadership, rage, and courage.

Ever wonder why the Russian flag is red? It is quite the opposite of the white flag of the previous regime the Monarch before communism. The Bolsheviks wanted to arouse the people; they wanted to make a revolution. Red, as we pointed out, is the color of anger. This the feeling that the communist party wanted energize in its people. They wanted a revolution. Interestingly when the Palestinians wanted tocreate a flag, light blue was part of their colors. However they felt uncomfortable with it for the Jewish state had the light blue.

We are all subject to our biased and associations in a tremendous way. Every time I see orange and blue it reminds me of the New York Mets Baseball team; the football team Jets have the green; the Rangers of hockey wear the blue and white. My father loved his business for he dealt in colored gem stones. There was nothing like a beautiful cornflower blue Sapphire or a red Burma Ruby he would say. I would watch him as he would look at the stones with breathtaking awe. When I was in the Jewelry business, I once took a blue Sapphire stone on consignment for a possible sale. Although the stone was not purchased, I was reluctant to return it. I fell in love with the color and its brilliance. To this very day every time my wife wears the pendant with the beautiful the Sapphire in it which I purchased, it is quite difficult not to stare at the color and brilliance.

Modern technology has changed drastically. Once, as a child, our little gang were coloring. The girl whose house we were at permitted us to color in her coloring book. I mistakenly colored Superman uniform greyish orange. She nearly took my head off, berating me “how I ruined her coloring book by not coloring Superman’s uniform blue”. But that is what I saw on my black and white television set. We can do so much with color. It’s a vehicle for spirituality; it’s a vehicle for association; it’s just plain old beautiful.

The sin of the Golden Calf and its repercussions today

March 3, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar Frand,  Asher Herzberg, Yossi Bilus, Pinchas Winston, David Etenoff  and Dr. Abba Goldman


The sin of the golden calf remains to be a blemish on the “score card” of the Jewish nation that won’t go away. Indeed, as Rashi points out, there is no punishment inflicted on the Jewish people that does not carry with it a measure of “payment” for the sin of the golden calf (Rashi on Shemos 32:34). Seems like this “little mistake” carried a lot of mileage.

There are much questions raised, including the most obvious one. How can the children of Israel do such a thing? This parsha leaves many scratching their heads. This is one of the most difficult parts of the Torah to understand. The Jewish people… fresh from the Exodus… fresh from witnessing the splitting of the Red Sea… fresh from receiving the Torah… — go and make themselves an idol! This is the chosen nation? It’s pretty absurd!!

As a matter of fact, during the twelfth and thirteenth centuries there were periods of great dispute between Christianity and Judaism, and the many public debates and disputes directly affected the Jews’ status, personal safety, religious observance, and degree of assimilation. Christianity claimed that while indeed the Jews had been the Chosen People, God had removed that status from them. The Jews had sinned, and thus God had now conferred that status on the Christians. They are obviously wrong, but the point remains: What could be worse than a nation who commits treason against its God the very moment it received His Law?

Perhaps we should give a little background before we analyze one of the most intriguing incidents in our holy Torah.

BACKGROUND
After G-d revealed Himself to the entire nation at Mount Sinai and told them the Ten Commandments, Moses ascended the mountain where he remained for forty days. Moses studied the Torah and received the Tablets. The Jews then miscalculate when Moses is supposed to return, and when he doesn’t appear on the day when they anticipate him, they grow impatient and demand of Aaron to make for them a new god. Aaron seemingly cooperates, but really all along he is intending to postpone them and buy time until Moses’ return. Despite his efforts, a Golden Calf emerges from the flames. The festivities and sacrifices start early next morning. Moses pleads with an incensed G-d to forgive the Jews’ sin. G-d acquiesces and relents from His plan to annihilate the Jews. Moses comes down with the Tablets, sees the idolatrous revelry, and breaks the Tablets. Moses enlists the Tribe of Levi to punish the primary offenders. Three thousand idol worshippers are executed on that day. Moses ascends Mount Sinai again, in an attempt to gain complete atonement for the sin.

COMENTARY
There is a very famous Ramba”n that says that this was not real idolatry. This commentary is accepted by many. The Ramba”n explains that Jewish people felt that since Moshe Rabbeinu was apparently gone, they needed an intermediary — someone to act as a go-between, between them and G-d. Until now, Moshe had filled that role. The Ramba”n explains that they wanted an object on which the Divine Presence of G-d could descend and so they fashioned themselves this golden image in the shape of a calf.

So the Golden Calf was not there to replace G-d but it was there to replace Moshe. The Golden Calf was there to be the intermediary. If that is the case, one knows from their familiarity in the corporate world, when the head C.O is unavailable what usually tends to happen is they go to the number two man. Why then was Aaron bypassed for the Golden Calf? Furthermore, why did the Israelites choose a Golden Calf in the first place? What’s so special of the calf? Why not perhaps a golden football like the one presented to the winner of the Super bowl? There are thousand species and objects to choose from. What then follows is an obvious question upon our opening statement: If the Golden Calf was NOT there to replace G-d but merely an intermediary, then why are we punished with such severity throughout the generations?

***Let’s tackle why Aaron, and for that matter, a human was passed over first. The state of mind among the bnai Yisrael was of total fear. They were painted a picture in their psyche that their beloved leader was dead. The last thing they wanted was a mortal leader.

***Secondly, let’s shed light as to why the Israelites chose a “calf”. We have to understand what a calf, or for that matter the ox it will grow up into, represents. The twelve tribes of Israel were each represented by an animal and the ox symbolized Yosef. In fact they used the same method, for the same plate which Moshe raised Yosef’s bones that was hidden in the Nile, bnai Yisrael used to create the Golden Calf by throwing the plate within the forge. What is this plate? Moshe took upon himself the responsibility to take the bones of the ten tribes for burial in the land of Israel. However, the whereabouts of Yosef’s bones were unknown. The plate was divine intervention which Moshe used; this plate had upon it the words of the bracha that Yaakov blessed Yosef before he passed away: ALAY SHORE – Rise, ox. This was the power of Yosef. Dr. Abba Goldman mentions Man has the ability unfortunately to take a high level of holiness and drag it into the mud. The Israelites took Yosef’s bracha, his ability of leadership and made a mere figure head. They took his powerful restrain of sexual forbidden desires and performed the most decedent behavior.

Yosef was an attractive choice for he represented royalty He also represented Egypt for if it wasn’t for him the children of Israel would not have entered Egypt. They outlined exactly what they wanted out of a leader, dictating their choices based on the convenience of their desires. Yosef represented a comfort zone to them.
Rav Soloveitchik maintained that the entire concept of an intermediary between man and G-d is false from its inception.

The sin of the Egel was, in contrast, to the Original Sin, the consequence of man’s denial and self-downgrading. The awareness of their smallness actually motivated them to sin… the people could not visualize the fulfillment of the great promise without Moshe’s leadership. In essence they were saying: We don’t have to reach that level. We relinquish our responsibility. This was their mistake; it was no matter that Moses was the greatest prophet, the greatest of all men. Every plain Jew has access to the Ribono shel Olam (The Master of the Universe.)

ATTONEMENT FOR THE SIN
Rashi says much later on in Parshat Chukat that, though the Red Heifer was used to purify a person from spiritual defilement resulting from contact with the dead, it also atoned for the sin of the golden calf (see Bamidbar 19:2). After all, death is the result of the golden calf, for the rabbis teach that after accepting Torah, the Jewish people returned to the level of Adam before his sin, regaining immortality. Creating and worshipping the golden calf was tantamount to a repetition of the sin of eating from the Tree of Knowledge of Good and Evil all over again, bringing with it the consequence of death. Therefore, as Rashi says, the heifer comes to “clean up” after the mess of its young (i.e., the calf).

Rashi develops many parallels between the Ref Heifer (the ashes of which were used to purify the impure) and the Golden Calf. For example, just as the Golden Calf was fashioned by fire, the body of the Red Heifer was to be consumed by fire. Rabbi Goldwasser points out an interesting contrast between these two cows. The making of the Golden Calf involved a transformation from an inanimate object (gold) into something that became alive, through fire. On the other hand, the ashes that were needed to carry out the Red Heifer sacrifice came about in a reverse process: something alive would, through fire, become inanimate (ashes). Rabbi Yaakov Yisroel Bifus comments (Lekach Tov) that one can see that the power of fire (and other elements of nature such as water, wind, and earth) can be used to build the world or destroy it.

Rashi also points out that the mitzvah of the Red Heifer is not a commandment, but a statute. (The actual Hebrew word for this, chok, cannot be defined in the English language, so we will use the term statue. The more complex meaning of the word is a mitzvah whose logic defies us). For these statues, the yetzer hara-evil and nations of the world laugh at us, asking, “What purpose does that serve?”
Our answer to the question, “Exactly. You answered the question with your question.”

Rashi says that a statute is a law of which G-d says, “It is a decree from Me, and you have no permission to think into it.” Implicit in this statement is that, though we may be brilliant, and capable of so much, our brilliance has an upper limit. We can be like G-d, but we can’t be Him, and therefore, we certainly can’t second guess Him. Many mitzvot may make sense to us, and Western society has adopted many as its own, such as “Don’t steal,” and “Don’t murder,” etc. But that is only because Western society sees the value in such ordinances, and how they make life more secure for the average individual. But what value does the Red Heifer have for the average working man? How does abstaining from eating meat cooked in milk make mankind more civilized? What damages does wearing clothing woven from a mixture of wool and linen cause?

The answer: it prevents golden calves. This is the answer to our earlier question on the severity of the sin.
Aside from the actual, non-visible spiritual impact on creation mitzvot have, statutes remind us that Divine logic is divine, and mankind’s is not. They remind us that our decisions can barely take into account the past and the present, let alone the future. They remind us that there is a master plan for creation, one that you have to be G-d to see from beginning to end in a single eyeshot. Statutes inform us that G-d is privy to knowledge that we are not, knowledge that provides invaluable perspective on the events within our lives, and our long history.

They tell us: Don’t second guess G-d.

The Talmud states that the people allowed the golden calf to be built initially as a replacement for Moshe, whom they had thought had died on the mountain (see Rashi on 32:1). Darkness had descended on the whole world, and they felt left out in the cold, in the middle of desert within which survival was only possible through miracles. They didn’t know WHY this had happened, or what G-d had wanted from them, but they didn’t wait to find out either. They panicked. They second guessed G-d, and did they ever pay a price for it…

Thus the Red Heifer, the quintessential statute, truly does “clean up” for the calf. And according to the Brisker Rav, it is the mitzvah of the Red Heifer that will play a major role in the final redemption from the “red” nation called Edom. Maybe it is time to stop second guessing God, to increase our faith in His master plan, and to hang in there to see how the whole thing will unfold. We have it on faith from very reliable sources, that we will be quite pleasantly surprised

By creating the Golden calf what essentially they are saying is: We are denying G-d. We are doing it ourselves as we see fit.

Now we can also understand how the people fell so quickly. The issue here was not choosing actual idol worship, but rather the method of serving the same God whom they had seen throughout the previous year. In the Ten Commandments, God said they should worship Him directly, not through any intermediaries or representations. When the people perceived that Moses was not returning, they were unable to remain on the level of closeness to God they had attained during the revelation. So they co-opted part of that great Sinai prophecy, and worshiped the calf they had seen in the heavenly image. This, then, is the conflict of a nation that has reached great heights, not of the conflict of a people who have sunken to a new low.

What does the parah adumah truly teach us? Ultimately, it teaches us to live with the impossibility of understanding everything, or, perhaps, even anything. It teaches us to live with the question, with doubts. Moshe Rabbeinu was a great leader of the nation; again and again, he showed his caring and devotion for them. The nation knew that they were blessed with Moshe as their leader. Moshe would always protect them. But then came this moment when they did not know what happened to Moshe and thus, what would happen to them. They had a challenge of insecurity, a challenge of not knowing. They went for the easiest answer, which was the wrong answer. The real answer, though, is that we ultimately always live in a situation of not knowing. That is the human condition. The challenge for us is to live with the question. This is the message of the parah adumah and why Moshe himself had to be seen within its gamut.

Genetics? Any Similarities between you and your parents, grandparents or great grandparents?

March 3, 2016 Uncategorized No comments

 

his article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar Frand,  Asher Herzberg, Yossi Bilus,  Yitzchak Rubin


One of life’s most intriguing possibilities is our ability to delve into our roots and realize the great potential that is ours. The Bobover Rebbe zt”l, was unique in many ways. Rabbi Shlomo Halberstam, a survivor of the Holocaust, was a link in the chain between old Europe and the new world. One aspect that may not have been noticed by many was his innate ability to understand people in all their complexities. He could immediately tell from where they came and what their core abilities were. He would say to a student, “Why do you imitate your grandfather; you never knew him!” This was intended as a great compliment. What he meant was that the young boy was actually walking or talking similar to the way his grandfather had. The Rebbe had known the previous generation. He had known the student’s grandfather who tragically had become a kodesh. The Rebbe was noting that the following generation actually had the same characteristics as the preceding one.

We are all the product of previous acts and merits of those who have come before us. This is called zechut avot and it explains why our nation has been able to survive spiritually, despite all the horrors we have had to face. We stand on the shoulders of generations of tzadikim, and inside of our souls are all their hopes and aspirations.

In this week’s parsha, Vayakel, in chapter 35 verse 30 it says that G-d makes a proclamation by name, Bezalel son of Uri, son of Chur of the tribe of Yehudah. “Bezalel was the general contractor of the entire project relating to the construction of the Mishkan-Tabernacle.” He oversaw all of the artistic creation and the rigorous compliance with the specifications spelled out in the Torah portions of Terumah and Tezaveh.


The Torah emphasizes Bezalel’s genealogy by tracing it back three generations. Rashi quotes the Medrash explaining the reason for going to Chur, Bezalel’s grandfather, in this lineage. The Medrash explains that Chur became a martyr while protesting the desire of the Jewish people to build a Golden Calf when Moshe was apparently delayed in descending from Mt. Sinai after forty days absence. The Medrash says that the Almighty swore to Chur that he would be paid back for his devotion and promised that his descendants would be prominent leaders of the community.

Chur, Betzalel’s grandfather, was the individual who stood up and objected vociferously to the construction of the Golden Calf. He paid for this protest with his life; Chur was killed. This was, in fact, one of the sobering factors that caused Aharon to go along with the request to make a Golden Calf.

On the surface, it would seem that Chur sacrificed his life in vain. Nothing was accomplished by his death. He tried to stop the Jewish People from making the Golden Calf, but they killed him and made it anyway. But, by repeatedly tracing Betzalel’s lineage back to Chur, the Torah is emphasizing that Chur did not die in vain.

It is true that Bezalel made a name for himself. Bezalel the great artisan is well known. But what about Uri? No one seems to have heard anything about Chur’s son, Uri, who was Bezalel’s father. What happened to G-d’s promise that Chur’s descendants would be special people regarding Chur’s own son, Uri? Uri, it seems like was just a mild mannered Joe.

The answer is that the Almighty has a very long memory. In human terms, we expect instant gratification and we expect a Divine Promise to be fulfilled immediately. The old expression is “I want it, and I wanted it yesterday!” This is not necessarily how the Almighty works. The promise might not be fulfilled in a single generation. It might take two generations. It might take four generations. With the Master of the Universe’s broad perspective of time, promises may be fulfilled only many years later.

To an extent, this phenomenon explains a common problem. Sometimes we see a wonderful person – an outstanding Torah personality – who comes from very unexceptional parents. We may ask ourselves, “Where did such a person come from?” There are famous families where Torah greatness seems to be almost automatically passed on from generation to generation. But there are other individuals where greatness seems to have sprung out of nowhere. “Where did he come from?” we may ask ourselves.

The answer is that we see only one generation. We look at the person’s parents and are surprised by the son’s greatness. However, it is quite possible that the greatness stems not so much from the parents but from a grandparent or even a great-grandparent or great-great-grandparent that perhaps the child may have never even known! The self-sacrifice and dedication of this great Jew of antiquity may have earned him an illustrious descendant whose time to make an appearance has only now arrived.

The lesson of Bezalel ben Uri ben Chur is that greatness itself may be a “recessive gene”. Chur was a great individual, who gave his life in self-sacrifice for the Almighty. That greatness was passed down through his son Uri, but only clearly manifested itself only two generations later in his grandson, Bezalel.
There is a fascinating story told to me by my friend, my insurance salesman and adviser of many of my articles, who has helped construct the last several years pertaining the great Rabbi Mordecai ben Avraham Yoffe (c. 1530 in Prague -1612 in Posen;) He was a Rabbi, Rosh Yeshiva and a posek. He is best known as the author of Levush Malkhut, a ten-volume codification of Jewish law that particularly stressed the customs of the Jews of Eastern Europe. He was known as “the Levush”, for this work.

Rabbi Yoffe was born in Prague; he could count amongst his ancestors Rashi and before him Hillel, Elnathan (governor of Judea) and ultimately King David. His father, Abraham b. Joseph, was a pupil of Abraham ben Abigdor.

The Levush was known to be, besides being a Talmid Chacham, an exceptionally handsome man. Once his good looks almost destroyed him when the daughter of the governor, who had eyes for young Rabbi Mordechai, cornered him against a wall at the mansion where the Governor lived, with the intention of having sexual relations. The quick thinking Rabbi escaped by sliding into and through the sewer system.

Fast forward approximately fifty years ago in the Yeshiva of Chevron were there was a young student exceptionally bright that many who had met his family were puzzled at the odd family appearance. The boy was extremely good looking, however the father was quite the opposite. Although he had his father’s features, nevertheless, he was the complete antithesis of his father. For years, many people would not see how things added up. They would think to themselves: How can a good looking boy come from this couple? However, nothing was said. Everyone obviously was too embarrassed to ask about the disparity. Once in passing the Rosh Yeshiva asked the father “Your son is very handsome and a fine student. Who in the family does he resemble?” The father smiled and responded to the Rosh Yeshiva, “I am a descendent of the Levush. As you well know, there is a famous story about him with the governor’s daughter. It was a difficult test don’t you think?” the father asked. “Well after the painstaking escape through the sewer, the Levush prayed to G-d and asked that his future generation should not have the difficult enormous test that he had to encounter. He prayed that his offspring should not be good looking. ‘Please G-d grant me that wish; grant it to me for ten generations'”. The father smiled and said “G-d fulfilled his wish, my son is the eleventh generation!
This idea may, that greatness often skips a generation, or two, or three, can be an important source of inspiration to educators in Day Schools where the student population does not come from the most observant and Jewishly committed sets of parents. One may be tempted to ask, what can I expect from such students? Look who their parents are! However, one needs to look beyond the parents. All these students have or had grandparents and great-grandparents, some of whom, or even many of whom, were very righteous and learned individuals. Perhaps, for whatever reasons, the Almighty did not reward them with children who completely followed in their footsteps. Perhaps, over the years, their children and grandchildren have deviated a great deal from the path and lifestyles of their ancestors. But maybe, just maybe, the Heavenly Payback time has come for the reward due for the dedication and self-sacrifice of those previous pious generations. Maybe given the proper education and the proper attention, these young students will grow up to embody the values and commitment of their ancestors. Maybe, just maybe, their success and achievements will be the reward that the One who is beyond time has in Mind for those pious Jews of yesteryear.

Maybe Uri was not so special, but the grandfather named Chur explains the success and achievements of the young man named Bezalel. Do not ever write off someone because of the way he looks or the way his father looks.

We always tend to consider the “bottom line”: Did Chur accomplish anything or not? Did he or did he not prevent the sin? Based on this narrow evaluation, Chur was a failure. They made the Golden Calf anyway. However, that narrow view is based on our view of the world. In G-d’s world, that is not the end of the story. That is not the view. A grandfather’s dedication and sacrifice (mesirat nefesh), which during its time may have been seen as futile, still had major impact on the potential accomplishments of future generations.

Moreover, our Sages say that the Mishkan was an atonement for the sin of the Golden Calf. This atonement was brought about through the efforts of Betzalel, who himself came from Chur. Thus, Chur was ultimately responsible for the atonement for the sin that he tried to stop. Ultimately, Chur did stop the Golden Calf — he stopped its effect, by providing for its atonement.
The lesson of this verse is that we should not always look for instant success. We live in a society where even “FedEx Overnight Delivery” is no longer acceptable. “Fax it to me, now!” However, that is not how G-d operates. Success is not evaluated instantaneously. Chur’s accomplishment was not perceived at the time, but Chur did, in effect, provide the atonement for the sin of the Golden Calf. This is the reason for the emphasis on the word “Re-uu” (See) which introduces Betzalel. Re-uu means – think about it; SEE how life sometimes works.

Twelve tribes? Why us and not the other nations?

March 3, 2016 Uncategorized No comments

 

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Yossi Bilius, Yissachar Frand, Berel Wein, Akiva Grunblatt Rosh Yeshiv Yesva Chaffetz Chaim, Asher Hurzberg, Yanki Tauber, Simon Jacobson, Menachem Leibtag

* Why are we called Jews?

Why is it necessary that Am Yisrael consist of twelve distinct “shvatim” – tribes? Wouldn’t it be better to be one homogenous society? Would this not be a more appropriate framework through which the ONE G-d is represented? Why must the friction between Yosef and Yehuda continue, as seen throughout Tanach?
Perhaps we take our cue from the 12 tribes. Today, we have an interesting mix: Sephardic, Ashkenazi, Bukharian, Persian, Hungarian, Polish, Syrian, Moroccan, German, Turkish and many more. On one hand, Torah seems to be quite pro-tribal from the get-go. From the beginning, Jacob’s twelve sons are slated to father – the twelve tribes of Israel.
Interesting, there is a link between the twelve tribes and the Tower of Bavel.
“Come, let us build us a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be dispersed across the whole earth.” [Bereshit11:4]. It seemed like peace and harmony has been restored since the days before the flood, the Torah describes “devarim achadim” literally — ‘common words’. There was a unity of purpose amongst the people; they were all dedicated to a common cause – a new world order, a universal government ruling all of mankind. Sounds heavenly, right? Everyone spoke the same language and everyone had the same thoughts. It was living on “planet Vulckin”. A society that was brainwashed into conformity had “few things to say.”
However, did they really care about each other? Did they really achieve the purpose of life? Where is the challenge? Did they strive to be better citizens? Where is the growth which one achieves through his association with others?
G-d tested man. HE said “Show me real unity; show me real brotherly love”. G-d then mixed the languages. When a fellow said “hand me a hammer”, his friend thought he said “hit me over the head with it”. That caused quite a stir. He had to restrain himself from getting angry at his friend, bump on the head and all. For the first time people had to tolerate each other. It was now difficult to have a world order. Only my kind is the best.
This time G-d chose not to destroy the “Tower of Babel” generation but rather to force it to dismantle its rigid conformity. A different language, a different culture, different ideas, different strokes for different folks, all of this was part of G-d’s plan for humanity. The Talmud teaches us “destruction of an evil society is a boon for that society and for the world generally. And thus the destruction of the people of the generation of the Tower of Babel is to be seen as a most positive development in the evolution of human civilization.”
Man, though, always attempts to have that “unified body” similar to the “Tower of Bavel” period. It’s an attractive idea, very politically correct. The “new world order” philosophy has been submerged. Even though it is fundamentally discredited, it still exists and from time to time it continues to pop up. At the end of World War I, the nations of the world joined together to try to form a “new world order”. They tried to create a “League of Nations”. The League of Nations lasted a few years and then World War II began. Following World War II, another attempt was made – in San Francisco. This time it is called “The United Nations”. We all know, over fifty years later, how bankrupt and corrupt such an institution can become. We all know how far the reality has fallen short of the dream. The then President George W Bush again raised the idea of “a new world order” after the Iraqi war. Six months later – the coalition had fallen apart. It is the same story all over again. The idea subsides, and from time to time it will pop up. Until the coming of the Messiah, there will not be a “new world order” of universal government.

As the Tower of Bavel was on the verge of fading, G-d was planting the seed for a special nation in wake of the events at Migdal Bavel. It was G-d’s hope that this special Nation would serve as a catalyst in leading all Seventy Nations towards a G-dly existence. Towards this purpose, Avraham Avinu was chosen and towards this purpose, the existence of “shvatim” becomes crucial. Let’s explain: Man, by his very nature, tends to group into distinct societies, each people with its own ‘flag’; its own character, personality, goals and aspirations. These societies eventually evolve into nations which may at times fight over opposing goals, which will lead to war, some of which with devastating results. Nevertheless some nations cooperate for the attainment of common goals. Through His agent, Am Yisrael, G-d hopes that all nations, while remaining distinct, will recognize the common purpose for the creation of man, and cooperate for the achievement of that goal.
…..And what is that goal? It is to co-exist, respect each other’s qualities where at the same time push the envelope of our potential to the highest degree and to place a commitment to G-d and his Torah, whether personal or as a nation, to the ultimate level.
King Solomon came very close in achieving this spiritual height of unifying the world, although neglecting some issues at home; by attempting to marry many of the queens of other nations (he had a thousand wives against Torah’s advice). However, even the smartest man that ever lived failed for he fell walking the tightrope between Gan Eden and Gehenom. Yes, the reader heard correct; because Shlomo allowed Idol worship through his wives in his palace, perhaps because he couldn’t keep track of all of them, the heavenly court strongly considered placing him in Gehenom.
A leader has to be in tune with his people. Checking on the pulse of the nation was top priority. The nation although in harmony at the time, nevertheless was breaking at the seams. The Jewish kingdom split after Solomon’s death and was never the same. The once glorious Jewish monarch was shamed.
Interestingly, the Shvatim were G d`s pride and joy.

In the Torah portion of Vayechi – which closes the book of Genesis – we read how Jacob blesses his children, the twelve tribes, in his last days:
All these are the twelve tribes of Israel… everyone according to his blessing he blessed them. (Gen. 49:28) What is the meaning of the words “everyone is according to his blessing?”
“Blessing” in Hebrew also means to ‘draw down’ (in Hebrew, ‘hamshocho’, from the root ‘mavrich’). Every one of the tribes has his particular journey, his specific energy which he must manifest in this world. Indeed, our Sages teach that the Red sea split into twelve paths, providing a separate path for each of the twelve tribes.

As we see in Yaakov’s “brachot” to his sons, each “shevet” possesses its own special character, whose traits can be harnessed towards a common good. As G-d’s model Nation, the cooperation between the ‘Twelve Tribes of Israel’ towards the fulfillment of their spiritual and national goals can serve as an archetype which the Seventy Nations can follow. Through the harmony of the tribes the Nation of Avraham becomes a ‘blessing’ to all nations (see 12:1-3). Mankind realizes its potential, where then Am Yisrael fulfills one of its spiritual destiny.
This is a major theme in our holy books. We see a pattern in the Torah concerning the importance and respect of the tribes, from the everyday Torah reading of Chanukah to the tribes crossing of the Jordan which actually completed the Jewish nation’s exodus from Egypt. Prior to their leaving, G-d declared this when stating the purpose of the exodus. G-d said, “And I will bring them to the land which I promised them” (Shmot 6:8). In describing the exodus from Egypt the Torah refers to it as “leaving Egypt according to their respective groups.” Rashi (see commentary to Shmot 6:26) understands this to refer to the individual grouping of the Jewish people according to their respective tribes.

On the day when the Tabernacle was inaugurated, the tribal leaders wished to bring inauguration gifts. Collectively they brought six covered wagons and twelve oxen to assist in transporting the Tabernacle when the Jews traveled. In addition, as representative of their respective tribes, they wished to offer individual gifts and offering. G-d instructed Moses to accept these gifts, and that on each the following twelve days one of the leaders should bring his individual gifts. Although each leader brought identical gifts, the Torah describes each one individually. We repeat the same occurrence for each tribe. Interestingly, the Torah is not one to waste ink. Each Shevet brought the same to the Mishkan. Why? The Torah is trying to teach us; even though they brought the same it was in actuality different. Each had a different energy to it that only that Shevet can present.

Twelve months, 12 tribes, 12 zodiac constellations – they all revolve around each other in a spiritual realm and influence us from above. The kabbalistic Book of Creation, attributed to Abraham, reveals the underpinnings of the universe, and ties together sets of 12.
If you want to be more in touch with the spiritual forces influencing the world, you must get back in touch with a Hebrew calendar. Each Hebrew month has its own flavor and impact on us.
The Hebrew word for “tribe” is shevet, which also means “staff” or “rod”. A ruler used to have a staff, rod or scepter as a symbol of power and authority. Just as a ruler has power over the people, tribes had a power structure, and the months of the year have authority over us.
For this reason Yaakov mourned his son, Yosef. As long as there were twelve that would be the elevation of spirituality in the world and Yaakov held the required tradition passed down. However, with Yosef missing, the 12 -was incomplete, and therefore – the world was incomplete.
The pattern continues:
“And they came to Elim and there were twelve springs of water and seventy date palms.” (Shemos/Exodus 15:27)
The Torah informs us that while the Jewish nation journeyed from Egypt they encountered a place called Elim where, Rashi explains, the twelve springs they found corresponded to the twelve tribes of Israel – the families of the twelve sons of Yaakov (Jacob).
Rabbi Avigdor Miller notes that the number of springs signified G-d’s plan to encourage each tribe to maintain its individuality. As they came to draw water, each tribe frequented its own spring placed there to honor them. The Talmud enumerates that the tribe of Zevulun had a disposition to sailing and commerce whereas the tribe of Yissachar were sages and scribes. The Torah clearly testifies to G-d’s will that differences should persist. When the People of Israel stood at Mount Sinai, Moshe was commanded to erect twelve monuments corresponding to the twelve tribes, and throughout their journeys in the wilderness they encamped separately, each tribe under its own flag. Further, when Moshe was commanded to make the garments for the High Priest, certain garments had the names of the twelve tribes engraved on them.

Every tribe possessed its peculiar characteristics that were a key component to its contributions to the Jewish nation. These characteristics were G-d given and, therefore, mandated maintenance and cultivation. Thus, like a single body needs different limbs and organ systems each performing its own function according to its makeup to enable the survival of the entire organism, so too the tribes, although unified as one body in brotherhood, had different talents and proclivities. An additional purpose in maintaining the individual status of the tribes was that it reduced the chance of a disloyal innovator seizing power and turning the nation away from G-d. Since each tribe later possessed its own land and talents this would prevent a renegade tribe from influencing the rest of the Children of Israel.

Rabbi Miller concludes that because of this principle, they respected each other’s customs and idiosyncrasies, and they learned to refrain from making light of the manners or practices of the other tribes. It was obvious to them that G-d favored these differences and they were united by loyalty to one G-d and His law.

Unfortunately, today there are still differences between groups, cultures of loyal Jews in their traditions concerning nuances of Hebrew pronunciation, garb, and details of their outlooks on issues. Some of these differences may find their way back to those differences expressed by differing tribes. However, even for those not traced back to the twelve tribes, we still understand that there is nothing wrong with differences in tradition as long as they were established and in accordance with loyalty to G-d and His law. Some groups of Jews excel in Torah study, others in prayer, and others in act of chessed (loving kindness) and we must learn to appreciate the talents of all of the groups. We are like one unified body with different limbs. It would be unthinkable that one should appreciate one of the organs in the human body but not another. Every aspect of the body is necessary and purposeful. So is with the people of Israel.
How fitting of the purpose of the twelve tribes relate to the name of our nation.
[Bereshit 49:8] Targum Yonoton ben Uziel interprets the opening words of this pasuk [verse] (Yehudah – ata yoducha achecha) to mean that the Jewish people will be called by his name (Yehudi), rather than by the name of any other tribe. The other tribes will acknowledge and respect that Yehuda is the leader. Yehuda will unify the nation.

The commentaries explain that the name Yehudah shares the same root as the Hebrew word hoda’ah, which means acknowledgement or submission. One who acknowledges G-d’s existence and submits to His authority–to the extent that he is willing to sacrifice his life for the sanctification of His name–he is called a Yehudi.

Hence Abraham is commonly referred to as “The First Jew.” As the first person to use his own cognitive abilities to discover and recognize the one G-d, reject the idolatrous ways of his ancestors and contemporaries, actively publicized the truth of G-d and was prepared to give his very life for these goals–Abraham epitomized “Jewishness” many centuries before the term came into common use.
Up until this point, the descendants of the Patriarchs were called by the name Ivri (as in Bereshis 14:13; 39:14; 41:12). It is interesting that, in all the earlier places in the Book of Bereshit, Targum Unkelus translates the word Ivri as Avra-ah (ayin veis reish aleph hay), the Aramaic equivalent of Ivri. However, the first time the word is used subsequent to this blessing bestowed on Yehudah by his father [Shmot 2:11], Unkelus translates this very word (Ivri) differently. He translates it as Yehdai (yud hay vov daled aleph yud). Subsequent to Parshas Vayechi, it is established that Jews are called Yehudim, so when a subsequently reference is made to a member of the Hebrews in Chumash, the Targum translates the word as a derivative of the name Yehudah.

“Yoducha Achicha” The fact that the other tribes will acknowledge and respect that Yehuda is the leader is a unification coronation. It is Yehuda, his character trait, his name, that will unify the nation. Yehuda’s essence will predominantly cover, like a blanket; will typify the nation as a whole.

Conformity is an outer feature of life – everyone dressed the same and apparently behaving in like fashion – while unity is more a matter of the heart and soul, of the inner self of the Jew. We should never forget the role of our father Abraham – the prophet called him, “one, unique” – in rejecting conformity and advancing the true unity of G-d and man, of society and the Jewish people, in the pursuit of goodness, justice and kindness towards all.

The rabbis in the Talmud stated, “Just as no two human beings are ever exactly alike physically, so too no two human beings ever share exactly the same opinions and thoughts [about life and events.]” The rabbis were pointing out the reality of the human condition. They saw unity for the purpose for good causes – those promoted by the Torah and Jewish tradition – as a positive goal to be achieved. But they warned us not to confuse unity of purpose with conformity of thought and style, similar to those of the generation of the Tower of Bavel. The Twelve Tribes promote unity and individuality and filter it throughout the world.

 

Can we find the reason why things happen to us?

March 3, 2016 Uncategorized No comments

 

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Yissachar Frand  Asher Herzberg and Dr. Abba Goldman,  a variation of a parable which I heard from Mr. Leor Chiev from Rabbi Yaacov Galinsky

We continue the story of Yosef and his brothers.

The brothers forcibly sold their younger brother, Yosef and, after all that was said and done, he ended up in Egypt.  As far as the brothers were concerned they were in for a big surprise as to his whereabouts, which we will read in this week’s parsha.  Perhaps, the expression “rags to riches” originated here for Yosef was in jail one moment and a few hours later the Viceroy of Egypt. Sounds like the American dream, huh.
 The span of when the brothers sold Yosef and when they were reunited with him – was twenty two years.  Yaakov’s sons came to Egypt to buy food for the family, for there was a famine in their part of the world. Yosef anticipated his brothers’ arrival and gave strict orders to Egyptian immigration that the brothers check in directly to him. Oddly enough, Yosef’s brothers did not recognize him. Go figure.
 Yosef treated his brothers in a deceptive and cold way, to an extent, causing them to panic a number of times during their numerous visits.  They may have deserved it because of what they had done to Yosef, as Reuven said in last week’s parsha.
The brothers said to one another, “We are guilty because of our brother. When he pleaded with us, we didn’t pay attention. Therefore, this anguish has come to us.” (Bereishit 42:21)
Yosef’s younger brother – Binyamin did not make the trip. The Viceroy was yearning to see him for he was a brother that he shared the same mother as well as father. Yosef insisted that the brothers bring Binyamin so he can meet with him. However, after he specially arrived, to see the Viceroy, Yosef already was planning an interesting scheme. He wanted to give the impression Benyamin would stay permanently in confinement. Yosef planted something in his bag, and sent his officers after the brothers when they went to travel back to their home. They searched the entire luggage and the missing item was found in Binyamin’s bag.
Yehudah apologetically admits that the brothers are guilty as charged and volunteers the servitude of all the brothers to Yosef — “also us and also the one in whose hand the goblet was found”. He is very humble in his manner. Yosef, however, refuses to consider mass punishment and insists that he will only punish the brother in whose hand the goblet was found. “The rest of you can return in peace to your father.”
WAS IT A DIFFERENT APPROACH OR JEKYLL AND HYDE PERSONALITIES?
This week’s parsha begins with a totally different attitude on Yehudah’s part. It seems like it’s an entire different cast of characters or perhaps the brothers just got fed up with being Mr. Nice Guy.  Perhaps, Yehudah had a lot at stake vouching for Binyamin’s safety.  They reached their boiling point, lost their patience and attempted a different approach. The Baal HaTurim cites textual proofs that the connotation of “Vayigash Elav Yehudah” (And Yehudah drew near) is that Yehudah approached Yosef to do battle. He was ready to fight.
Given that, why was Yehudah so beggarly at the end of last week’s parsha? “Behold, we will be slaves to my master. Put us in prison. Do whatever you want to us.” What suddenly happens between the end of Miketz and the beginning of Vayigash that causes Yehudah to be ready to kill Yosef to rescue Binyamin?
Rav Elya Lopian suggests that a simple thing happened here. Every time the brothers ran into a problem, they kept coming back to the same conclusion: “We are guilty” (aval asheimim anachnu). Despite the fact that the sale of Yosef transpired 22 years earlier, this was constantly on their minds. They believed what they did was indeed correct. They followed a judicial ruling (based on the court of justice they themselves convened) but there was a measure of guilt that they bore in that they ignored his pleas and did not have mercy upon him. In other words, “What we did was right, but we should have been more merciful.”
Because they were walking around with this burden, therefore every time something happened they said “We are guilty! This is a punishment for what we did.” Therefore, when they confronted this reality that Binyamin was caught, they were mentally ready to say “behold, we are servants to my master”. They saw this as Divine Retribution. “We deserve it; it is part of our punishment.”
This way of thinking was logical up until the last pasuk of Parshat Miketz. However, when Yosef insisted that only the person, in whose hand the goblet was found ,that would be the slave and that the brothers could go back in peace to their father, there was no way they could interpret this as being part of their punishment for the sale of their brother. It was now Binyamin who was being punished and he had no part in the sale! This put matters in a new light.
If this has nothing to do with the sale of Yosef, then Yehudah goes from the meek “I will be your servant” Yehudah to the bold “I will take you on” Yehudah.
One of the reasons why we walk four steps escorting our guest outside is because this is what Pharaoh did when Avraham was leaving. As a reward, years later, Yosef was knocking on Pharaoh’s door step with the interpretation of his dream and a solution for the hunger benefiting Egypt to the highest degree. For this to happen – the Jews had to be slaves to Pharaoh. They were to be guests in Egypt.  Nevertheless because Pharaoh and Egypt treated the Israelites miserably – all bets were off. What was to be a big benefit to Pharaoh and Egypt for generations turned out to be short lived. The Egyptians went over the line.
This is what Yehuda was trying to convey to Yosef. The Viceroy cannot step over the boundaries. You are not an emissary of G-d in this area. Binyamin is off limits!! If your majesty wants to punish us, fine – we deserve it. However, the lad is not part of the deal.
What is the lesson to take away from all this? The lesson is that when trouble befalls someone, he should examine his ways. At such times – one needs to introspect. People must ask themselves, “Why is this happening to me? One should do a proper accounting of their life, their actions.
 
However, this can be dangerous; one cannot say – I know why these things are happening to me. It is certainly not for us to tell someone else “this happened to you because of such and such”.  I know why they can’t have kids or why he never got married or why he lost a lot of money. That is not our place. This is one of the most difficult things to deal with in life. We do not know all the pieces of the puzzle.
 There is an interesting variation of an example I heard this past week at Seuda shleshit in Rabbi Abramov’s shul “Shaarei Tefilah” by a friend and neighbor Mr. Lior Chiav. I believe it brings home our point.
There was a fellow, an Accountant, who couldn’t find a job. Even during Tax season, the busiest time of the year for accountants. He couldn’t even latch on for a few weeks. The fellow was pulling his hair out as he’s reading the “help wanted” in the local papers.
One day, tired as he couldn’t keep his eyes open, he was entertaining a guest who jumped out of fright when the host yawned. The friend, staring at the tired accountant at the very odd frightening yawning sound the accountant made, and commented WOWE!!! Knowing the reason the friend jumped the host, the annoyed accountant, said “it runs in the family.” With a clever gleam the friend proposes something outlandish “I know someone in the zoo who is desperately looking for a replacement of their lion who died yesterday. It would take the zoo a number of weeks till a replacement will arrive. Perhaps, you can put on a lion suit and do your yawning, growling scary sound. It’s pretty convincing and the idea might work, for the animals have quite a distance from the patrons.   What do you care, you get your paycheck and you go home”. The friend dialed the zoo as he was explaining the crazy nutty proposal to the accountant and within ten minutes convinced the desperate zoo keeper on the other side of the phone to hire his friend…
 And so it was the first day, Lion outfit and the entire accountant from a distance was growling-yawning at the kids. “Hey, it’s pretty easy, I can live with this for a few weeks as long as my friends and family don’t find out I’m doing this”
 A few days passed and the accountant is doing his thing, when he hears a loud and scary growl. Startled, he looks up and low and behold, he sees a lion.  Frightened and thinking this lion is going to tear me apart, he looks up to Shamayim and shouts the first thing that comes out of his mouth, the first thing he learned in grade school ” SHEMA YISRAEL HASHEM ELOKENU HASHEM ECHAD!!”. The other lion opens up his mouth and screams out “BARUCH SHEM KEVOD MALCHUTO L’OLAM VAED.” After they realize that the environment is safe and they’re just two Jews trying to make a living, the other lion says to the accountant “they just hired me yesterday. Tell me buddy, how much they’re paying you? Are you getting benefits? I wouldn’t have taken this job but I’m desperate. I have to feed my family”.  The accountant, curious, asks the other lion “what’s your profession?  “I’m a doctor” was the response.
We cannot project what direction life will turn out or why things happen. What jobs fall upon us, who we marry, if we are able to have children and how they will turn out – it’s all in G-d’s hands.  Making an effort is crucial but it’s no guarantee. We can play the game of life as best we can, with the tools G-d gave us, however, we cannot predict the future or explain the past. There will always be the element of error.
   I heard something interesting from Rabbi Asher Hurzberg that is important to share. Life is very similar to coming late to shul and hearing only half the famous psalm, after the word SHOMER in the middle of the chazzan recitation of Ashrei prayer:
“Shomer Hashem et kol ohava v’et kol hareshaim yashmid”
G-d watches all who loves Him and all the wicked will be destroyed.
Without the word Shomer-G-d watches the verse reads “all who love Him and all the wicked will be destroyed”. Similarly, we are born in the middle of the picture; we missed the beginning.
As we all know the great Rabbi Akiva was murdered by the Romans in the most gruesome death. The Angels in the heavens were crying and asked G-d “Zeh Torah – Zeh scharechah? This is your Torah and this is its reward?
G-d answered “One more word out of you and I’ll tear this world apart”
G-d’s response needs explanation. It best can be conveyed through a parable.
A King orders a tailor to make him a special suit and in return will reward him with great wealth. He provides him with the material and gives him a time frame to conclude his work. The tailor at the end of the time frame finished the special suit where the King then tried it on for a fitting. “Beautiful” the tailor proclaimed. The King was satisfied. He then replied “thank you, now where is the rest of the material”. The tailor replied “there is no extra material, it all was used up”. The King retorted “but I gave you so much”. The Tailor answered “if I take the suit apart you will see your majesty that there is material in the lining the stitching etc.
G-d is saying “if you angels want to probe further, I would have to unravel the entire world apart from its inception to the very end – for you to see the entire picture”
The Talmud states [Berachot 13b] that when Rabbi Yehuda HaNasi, the author of the Mishna, recited Kriat Shma, he would cover his eyes. Based on this passage, the Tur in Shulchan Aruch rules – and this is the universal practice – that every Jew should cover his eyes when reciting Kriat Shma. Why do we do this? Because sometimes, when we try to say Hashem Elokeinu Hashem Echad [the L-rd our G- d the L-rd is One], attesting to our belief that the attribute of
Mercy and the attribute of Justice are all the same, there are too many troubles right before our eyes to allow us to truly believe this testimony. It becomes difficult for us to say that everything is for the good. Therefore, we cover our eyes so that, symbolically at least, we do not see all the troubles.
“And Yosef shall place his hand on your eyes.” [Bereshit 46:3-4]. Regarding the words “and Yosef shall place his hand on your eyes” the Zohar comments: “This is what the secret of Krias Shma is all about.”
Therefore, G-d told Yaakov not to fear the descent to Egypt. Although Yaakov perceived prophetically that this would be the beginning of a long and bitter exile, G-d reassured him by saying, “Yosef will place his hands over your eyes.” In other words, G-d was reminding Yaakov of all that happened to Yosef and that despite the trauma and troubles, all had worked out for the best in the end. Yosef personified the idea that apparent troubles can foreshadow great and positive outcomes.
“Yosef will cover your eyes.” The Zohar states – “this is the secret of Kriat Shma.”
Now we understand the Zohar. The secret of Kriat Shma is the unification of Hashem [G-d of Mercy] with Elokeinu [our G-d of Judgment]. This is sometimes hard to perceive unless we cover our eyes. Yosef (and all that happened to him in his life) should be our metaphorical model for covering our eyes and allowing ourselves to be convinced of the truth of this declaration of unification of G-d’s attributes.

Surprise …. I am Yosef!!!
I AM YOSEF…..AND THE BROTHERS COULD NOT ANSWER HIM FOR THEY WERE OVERWHELMED BY HIM (Bereshit45:3)
Rav Chaim Shmuelevitz has a very famous Dvar Torah that is well worth repeating. He quotes the sages as saying that one can only imagine how after 120 years when we go up to be judged how much more ashamed we will be when we face the All Mighty. The brothers were humiliated and overwhelmed by their younger brother to such an extent that they could not answer him. How would we are facing G-d?

 They were so sure they were correct in their assessment of Yosef that they thought it was incomprehensible that Yosef would be the leader sitting in front of them. That explains why they did not recognize him, even though it was a dark skinned society and they and Yosef were white. Even more mind boggling is the fact that he wasn’t recognizable even though he looked like their father, Yaacov. Does one remember how we were convinced as kids that they didn’t recognize Yosef because he had a beard? Yeah, Clark Kent had glasses!! WHO IS SUPERMAN?, and no one can figure out who Bruce Wayne was. This is the reason that as kids the “beard” was a believable story. However, now years later, no one can fool this chabibi.
 The Sages mention that the brothers were rebuked. However, Yosef merely said “I am Yosef”, where’s the rebuke?
The rebuke itself is making a person aware that he has erred. If a person realizes that he has lived his life with a totally mistaken perspective, then rebuke accomplished its purpose.
 Similarly, it says that Yitzchak trembled when Eisav walked in demanding the BRACHOS. Yitzchak knew that he gave the brachots to the correct son already. Yitchak had brought Yaacov, whose identity was hidden, closer to him and he smelled like GAN EDEN. This was the sign that he was the correct son to receive the blessings. All his life he thought Eisav was the chosen son, believing that Eisav was a tzaddik. However, at that moment when Eisav disclosed who he was, Yitzchak made the shocking realization.
 Everyone thinks their philosophy is the correct one. They convince themselves. One always has to re-evaluate his thought pattern, his philosophy. The warning is in this parsha!!  “Woe is to us from the day of rebuke”. If the youngest of the brothers can cause such shame and agony to his brothers simply by revealing the truth, how much greater will our agony be when we will be shown by G-d Himself how our lives were filled with mistakes.

 

Understanding the enemy mind: Chanukah

March 3, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar Frand, Akiva Grunblatt-Rosh Yeshiva Chaffetz Chaim,  Pinchas Winston, Asher Hurzberg, Yitzchak Ginsberg and Dr. Abba Goldman

 
If only Jews, over the course of history, would embrace their culture like they have done with others, they would have been unstoppable. However, they often pledge allegiance to the flag of blah- blah- blah and as a result abandon their own culture leading many of our own to relinquish, their religion. Then, what follows is big time trouble…….It seems like we never learn our lesson.
 The Greeks laid out a not yet Chanukah present:
* The Greeks decreed that they would eradicate: 1) Shabbat, 2) Brit Mila, and 3) Rosh Chodesh from the Jewish faith.
* I can understand Brit Milah and Shabbat, the pillars of Jewish faith, but how did Rosh Chodesh make the top three lists. The Greeks were an intelligent society, a super power and if they choose their battles and strategy a certain way, one can bet their bottom dollar that they knew what they were doing.  Why then, did they believe that Rosh Chodesh was essential in destroying the spirit of the Jews?
*We are judged on every Rosh Chodesh; it’s similar to Rosh Hashana; it’s a renewal. In the recitation of the Ya’aleh V’yavo which is said on Rosh Chodesh there are similar references like we recite in our Rosh Hashana prayers to Zachor- remember, which a primary component in our pursuit for forgiveness is.
*Did you know the Bnei Yissaschar comments that Chanukah is unique among the Jewish holidays in that it is the only holiday that spans two months (Kislev and Tevet). This means that Chanukah always contains a ‘Rosh Chodesh’ [First day of the Month] within it. Why is that?
We always try to find some similarities to the weekly parsha. Strangely? We discovered in this week’s parsha – Miketz something very unique. The Parsha ends but the story doesn’t. It is the only time where one parsha doesn’t finish its story line. A real cliffhanger!! We have to wait till next week to find out what happened to Yosef and his brothers. Tune in next week same bat time, same bat channel. Why the only cliffhanger in the Torah?
Firstly, let’s understand the significance of the candle lighting ceremony.
 The lights of Chanukah are essential for it represents us.  Candle lights are very spiritual. The soul derives joy from the candle’s light, whether dead or alive. As the verse states, “The light of the righteous will rejoice.” How come? The soul is made up of divine light, and it is natural to delight in something that is of a similar makeup. This is the case even though the candle generates mere physical light, whereas the soul’s light is spiritual. For this reason there are special segulot where if one looks at the candles after the brachot they will merit tremendous blessings.
We have said that Chanukah is unique in having a Rosh Chodesh in between. Interestingly, Rosh Chodesh occurs when the moon is not seen; however, we know it’s there. On a similar vein – a Neshama-soul is never distinguished as well. Even though we don’t see it, it only needs to be rekindled for the soul is eternal.  Rosh Chodesh implies renewal (of the moon and of the month). This is the theme of Chanukah — the renewal of the spirit of the Jews.
The Jewish people are compared to the moon — sometimes their fate seems to darken and fade away but we are always confident that it will be renewed in the future. This too is a pattern that sometimes reflects our relationship with the Almighty. There are ups and downs. There are peaks and valleys. It waxes and it wanes. Rosh Chodesh demonstrates that there can be renewal. There can be a new moon. The moon returns. It can get bigger.
This is why Chanukah is connected with Rosh Chodesh. The whole theme of Chanukah is that the Jewish people’s relationship with G-d slackened; but then they came back and the relationship was fully renewed its previous level.
“By seeking to annul the observance of Rosh Chodesh, the Greeks sought to deprive the Jewish people of one of their greatest strengths – the ability to master time by determining the order of the Jewish calendar. The Jewish people, through the Sanhedrin, the Jewish High Court, enjoyed the unique prerogative of proclaiming the new moon and, consequently, the timing of all the festivals. It was this unique ability to master time that the Greeks sought to deny us.
When we bless the new moon, we are transforming a natural occurrence into something much more powerful. We are creating Kedusha, Holiness, in this material world, to create light from darkness. This was something the Greeks could never accept.
 The ramifications of the Greek attempt to destroy Rosh Chodesh would have had a devastating effect on both the spiritual world as well as the everyday mundane life of not just of Jews, but in fact all of  Humanity.
How? One may ask?
 Chanukah always falls out on either our parsha Miketz or last week Vayeshev; sometimes it falls on both.
 We open the parsha where Yosef has been in prison for two years since interpreting the SAR HAMASHKIM- head butler’s dream. Yosef said to the butler after being right on the money in successfully interpreting his dream, “please don’t forget to use your connections in getting me out”. Perhaps, the butler forgot about him or it just wasn’t time. In any case Yosef withered away in jail an additional twenty four months. G-d is in charge of the time clock and when “He is good and ready”, then, it will take place.  Sometimes, we forget.
Anyone who tries to push off the moment will be pushed off by the moment. Anyone who is pushed off because of the moment, the moment will be pushed off for him. (Brochos 64a)
On an everyday level, this means don’t try to bring about desired results prematurely. As the Mishnah says:
Do not be contemptuous of any person, and don’t remove yourself from anything, for every person has his moment and everything has its place. (Pirkei Avos 4:2) which of course is rarely known to us in advance. Hence, it also says:
Many are the plans in a man’s heart, but it is G-d’s plan that prevails (Mishlei19:21). Patience is definitely a virtue, perhaps the most important one of all. It is amazing how far a little patience or impatience can go to change a moment, a life, lives, or even history. Usually, people are impatient when the moment calls for patience, but sometimes people can be too patient when the moment calls for a little impatience in order to put an early end to what eventually may become a disastrous situation. Everything is timing; even a joke has to be told at the right moment. The punch has to be delivered correctly or there’ll be a dead silence, every comedian’s nightmare.
A Rabbi took over a pulpit position in one of the New York’ communities. One of his congregants kept his store open on Shabbat. The Rabbi approached him and tried to reason that he should close up the shop arguing that there is no bracha -blessing from proceeds obtained on Shabbat. The congregant complained “it’s my busiest day”. After a few months, the Rabbi convinced the congregant that the bracha will come through the other days of the week. Finally, the congregant acquiesced. “Have Faith!!” the Rabbi smiled and said. Months passed by, and on every Friday the congregant would call and complain to the Rabbi that “I’m losing money!! I shouldn’t have listened to you”. Until, one day, the congregant approached the Rabbi and said “you know Rabbi; I received a huge order that made up for all those closed Saturdays”. The Rabbi said to the congregant “you see – it pays to have faith”. The congregant replied with an uncomfortable sigh of relief “yes, yes, G-d is great, however, He’s not very punctual”.
One has to ask: who owns time?
There is a fascinating incident about the famous commentator on the Chumash, the Abarbanel. He was one of the biggest Rabbis of his time. He was also, surprisingly, the finance minister of one of the super power countries of the time, Spain.
 We pray during the high holy days that “All of Israel is judged”. The question is asked, why the verse has to say “all of”. The verse would have been sufficient with “Israel is judged”. The Sages say that it’s coming to add the people who are deceased. How can that be – they have not done any mitzvoth? Once one passes away, he’s done!!
In the late 1400s, the Spanish Inquisition went into effect and the Jews were given the choice: leave, convert or die. Don Yitzchok Abarbanel packed his bags and left.
 In his introduction to one of his books which he wrote later in his life, he says that he regrets ever taking public office. He felt that he could have spent his time learning and teaching Torah. “The reason I stayed in office was to pass legislation to make Jews comfortable while learning Torah and even that didn’t happen”. Well, his wish indeed did happen! It happened 500 years later, though. Abarbanel was the finance minister who was responsible for financing Christopher Columbus’s voyage to America. Apparently, Columbus could not get any financial support from Italy, however, Abarbanel and Spain believed in his cause. The Jews and Torah prospered in the United States. Every time a Jew opens up an Artscroll Gemara in Central Park, Abarbanel gets his percentage of the learning 500 years later! Perhaps, G-d’s not punctual….better late than never!
The sin of the Golden Calf is a sin of a lack of patience. The Jewish People were waiting for Moshe to descend from Mt. Sinai and they thought that his descent had been delayed, “And the people saw that Moshe was late in descending from the mountain and the people crowded around Aaron and said to him, ‘Rise and make a god for us.'” It certainly wasn’t easy to wait for so long. Immediately after the revelation at Mt. Sinai, Moshe ascended the mountain, entered the fog where G-d was, and left us down below in tense expectation. Another day and another day went by, forty days had already passed, and our patience snapped. How much longer could we wait? Even the sages stated (as Rashi quotes) that before his ascent Moshe had told them that he would not return for another forty days. Yet, forty days had already passed and there was no sign of life from Moshe. What would be?
Apparently, G-d wanted to put us to the test of patience.
This was not the first time that a lack of patience had led to tragedy; neither would it be the last. In fact, historical tragedies as a whole seem to be the result of impulsiveness, and if people would just wait a little longer, everything would look completely different.
The first sin in the history of mankind stemmed from a lack of patience. If Adam and Eve had just waited a few more hours, until sunset on Friday evening, and the beginning of the first Shabbat, they would have been permitted to eat the fruit of the Tree of Knowledge. But, it isn’t easy to wait; such a succulent fruit that looks so tempting just asks us to eat it right away; especially when the snake nags us that “nothing will happen.”
Even King David was no exception. The sages state, “Bathsheva was predestined for David, but he ate her unripe [i.e., he took her prematurely].” Instead of waiting patiently for her to be ready for him, like a sweet ripe fruit, he snatched and “ate” her like an unripe fruit and the bitter results speak for themselves.
The Jewish people had a tombustial relationship with The Master of The Universe to say the least. Just in the dessert alone we read parsha after parsha how G-d is angry- Moshe pleads and begs for the Lord to forgive and the cycle begins again.  Unfortunately, we -humans are not perfect and the seesaw relationship is all too common.
 The Jewish people are compared to the moon — sometimes their fate seems to darken and fade away but we are always confident that it will be renewed in the future. This too is a pattern that sometimes reflects our relationship with the Almighty. There are ups and downs. There are peaks and valleys. It waxes and it wanes. Rosh Chodesh demonstrates that there can be renewal. There can be a new moon. The moon returns. It can get bigger.
This is why Chanukah is connected with Rosh Chodesh. The whole theme of Chanukah is that the Jewish people’s relationship with G-d slackened; but then they came back and the relationship was fully renewed its previous level.  Just like the moon will reappear again, G-d will also shower us with happiness and joy. Nevertheless, that time will come when we hang on to our hats and have patience.
The Hebrew word for patience is “savlanut”, which also means “tolerance.” The same root gives rise to words that means “suffer” (sevel) and “burdens” (sivlot). We learn from this that patience is not a necessarily a pleasant experience. We should expect patience to be the hard work; we usually find it to be. That may mean enduring and tolerating, and the experience may even mean bearing a burden.
 If we were dividing up the parshiyos, we would probably not end the parsha in the middle of a story. What is this — a series? “To find out what happened to Binyamin…” Miketz leaves us sitting on the edge of our seats, waiting in anticipation to know the end of the story. Why doesn’t the Torah tell us what happens?
 The answer is that the Torah is teaching us a very important lesson. There are sometimes in life we need to ‘wait until next week’. Sometimes we need to wait until next week and sometimes we need to wait until next year and sometimes we need to wait until the next life. Things do not always become abundantly clear, certainly not instantaneously. That is what this lesson is about. That is why the climax of the story of Yosef and his brothers does not end in Parshas Miketz as it logically should.
 The Torah is sending us a message regarding how to deal with these types of troubles. The answer is that sometimes we have to wait to see how things will resolve
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