Secret power of a Talit at a traditional Jewish wedding

February 16, 2015 Uncategorized No comments

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Yissachar Frand, Yitzchak Aminov, Yossi Bilus

 
The flowers, the color table cloth, the hall, the caterer, the orchestra, the ring, I most likely missed some, my wife is better at coordinating weddings, are all necessary in preparing for today’s traditional Jewish wedding. Interestingly at my wedding, my florist gave me great advice in order to save money, since our wedding was separate seating, men and women, in accordance with modesty laws. He said “only put flowers on the women’s side since the men wouldn’t notice one way or the other. They’re more concerned about the food than the color table cloth, etc.” He was right.  No one from the men’s section asked about the flowers.  I actually took the initiative and asked some of the guys “what color were the flowers at your table? Many didn’t know; one said he thinks blue color flowers.  The old saying goes “men are from Mars and women are from Venus”.
 Many of the elements that are recited, conducted, served and sung at one of the most emotional charged celebrated Jewish event have deep meaning to them. For example, our brothers – the Ashkenazim – have a custom that I always found to be fascinating and I feel is one of the most fundamental concepts of life. At the chupah, the Kalah circles around the Chattan seven times.   This resembles the seven days that the world was built, so will the home the new couple build be blessed by G-d. Perhaps what I am also reminded by ushering the new home builders in the revolving door of life. I remember attending a funeral in the morning only to celebrate a wedding that very night. One begins to build while the other lets go, that is the circle of life!!
Furthermore, Kabbalists explain it that there are seven walls of evil that surround a person before marriage that falls when the Kallah circles the Chatan.
 Before the sheva brachot are recited, according to  Sepharadic and Yekkeshe [German Jewry]  tradition, the Chattan makes a  bracha of shecheyanu (blessing on something new), on his new Tallit. He then raps it around himself and spreads it over, with a little help from his friends, the bride. In essence, it looks like they are under a tent.
 What does the Tallit have to do with getting married and why cover it over the bride? Well, this tradition and the source stems from this week’s parsha.
 We are taught with regard to the restrained  Hebrew servant (eved ivri) that if “b’gapo yavo” then “b’gapo yeitzei” [Shmot 21:3]. What does this ambiguous term mean?
Rashi translates — based on Onkelos’ rendition — if he comes in by himself (i.e. – unmarried) then he will leave by himself. This interpretation fits in smoothly with the continuation of the pasuk [verse] “if he is married (im baal isha hu), his wife goes out with him.”
In modern Hebrew, we would use the term “ravak” [bachelor] for a single man and “nasui” for married person. The term “b’gapo” is very peculiar. It does not even appear in Mishnaic Hebrew. How does the word “b’gapo” indicate a person is single? The most common explanation is that it comes from the word “b’gufo” – meaning “with his body” (and with no one else). Rashi, however, cites another derivation for this word. Rashi equates “b’gapo” with “b’knafo”, meaning with his garment (i.e. – the shirt on his back).
According to Rashi, the metaphor for being single is one’s garment. The pasuk is saying: If you come in with (only) your coat, you leave with only your coat. What is the connection between a person’s garment and being single? The answer is that we define a person who is single as being one whose world ends at the end of this garment. He is a self-contained unit. His world ends where he ends.
If the definition of a single person is one whose world ends where his coat ends, then carrying the metaphor one step further, a married person is one whose coat extends over other people as well. A married person’s world extends to all others who have to come under his protection.
 With this idea, we can understand the Tallit’s role at a wedding. The groom puts on a Tallit and spreads it over himself and his bride. This ritual acts out the very implication of our metaphor. Under the Chuppah, at the moment of his marriage, the Chattan demonstrates that his world has now been extended by spreading his garment over someone else in addition to himself. My coat now has to cover someone else.
The Biblical source for this custom is the Book of Ruth. Ruth tells Boaz, in suggesting that he marry her, “And you shall spread your garment over your maid-servant” [Ruth 3:9]. In other words, “take me into your world.” Let your world no longer be the world of a single man that ends where your coat ends, let it be an extended world that includes someone else as well.
 It seems like a garment has a very important role in life and one cannot disregard its role. David in his quest to be King of Israel cut King Shaul’s coat while he was sleeping to show that he can easily infiltrate the inner privacy of his chambers.  One would have taken David’s act of “cut clothing” as showing his strength to Shaul as just that. However, David erred tremendously and was punished that his last days of his life, he would suffer by not being able to stay warm. No clothing would make him feel comfortable and warm. Midah k’neged midah – Measure for measure!
Why was David punished so severely for cutting King Shaul’s cloth? And why by covering the bride does the groom demonstrate that his world has been extended?
WHAT IS OUR MISSION AS JEWS?
It’s our mission as Jews, who are the ambassadors of Almighty, the chosen people, whom we represent to emulate G-d. Yes, basically we’re copy cats.  We keep Shabbat because we read in the Torah that he rests on the seventh day. We put on Tefilin because we learn that He, metaphorically, puts on Tefilin. We take upon ourselves to do kindness because G-d does kindness with us. This is the primary directive, in this beautiful world. We pursuit this goal by acknowledging the very essence of what the word “world” means. The Ohr Gedalyahu points out that the word “olam”, world, has the same root as ‘he’elem’, which means hidden. The world is defined as the place where G-d’s presence is hidden. G-d reveals himself in a minimal way. He makes space for us to have our own world. He hides His light from us, so that we can make our own choices. But He remains immanently present within that hiddenness. In a way, He is yet more present in His absence than in His presence.  It’s our job to discover Him; however, that task is accomplished best by also being hidden. Although it’s impossible to be totally incognito, we have to accomplish without being too noticed.
 Walking the streets of Boro Park when we first got married, I commented to her of a few of the run down looking houses on the local streets. She laughed as I pointed to one particular one. She said, “Although it looks run down from the outside, however, the interior contains marble floors, a modern kitchen and a state of the art elevator”. She said, “It looks decrepit from the outside by design. They don’t want to be noticed”.
 The bracha of life is hidden, it’s covered. Strange – how nature works. The roots which are the most critical of plant life are formulated underground. A baby is conceived in the confines of privacy of the bedroom in the dark under the covers. We are obligated to cover some of major parts of life; married women cover their hair; the challah on Shabbat is covered; the ANANAI HACOVOD – the Cloud of glory covered the nation; we cover our heads with a kipah.
 David, by cutting his garment, breached the respect both of the King of Israel and Shaul –  personal virtue  for he was known to be careful with modesty laws. The apparent violation to clothing, a tool for Tzniut-modesty, a protection not to reveal, something G-d cherishes very much, cost David a great deal later on in life.  David, indeed, compromised the essence of the King; it wasn’t just the King of Israel but also the KING of the heavens. Therefore, he was punished with one of the benefits clothing has to offer, “Keeping warm”. No matter how many layers of clothing and blankets that was placed on David at the end of his life he could not stay warm.
 In a few weeks we will read Migilat Esther. Perhaps, it’s not a coincidence that Esther which means “hidden” is the descendant of King Shaul.
   The Chattan symbolizes, by placing the Tallit on the Kallah-bride, that we are now blessed. We are extending the bracha beyond the single status and are ready to start a family. Here the bracha starts from being covered-hidden by the Tallit which symbols the mitzvoth-commandments of the Torah.           
 May G-d grant us the perception to recognize that it is His presence, His light that permeates all that surround us in this olam. May this light enable us to see and realize all that we can accomplish.
 An accomplishment successfully done purely, discreetly but at the same time pronouncing and spreading His name.

 

Are you a member of a Bet Haknesset (Synagogue)?

February 8, 2015 Uncategorized No comments
Dr. Robert Goldman, Excerpts from Rabbi Gedalya Shore” Or Gedalyahu”, Rabbi Yossi Bilus 
 
 When you see the destruction that the Nazis brought to jewish establishments throughout the areas they invaded it’s remarkable that this beautiful synagogue survived. – Stadt Tempel Synagogue Vienna, Australia
 
What do you like the most about going to Synagogue? 
 
One of the things that I like is the Kiddush after services. Even though I come from a home with great cooks, my mother while I was growing up and my wife now, and they cook up a storm for the Shabbat meals, nevertheless, one still looks forward to eat at Shul and have a lechayim or two with the Chevreh (guys). Hey, that’s tradition!! 
 
Earlier in my marriage, when we were living in Brooklyn, I used to pray during the weekdays at a wonderful place with a great bunch of guys. We would learn Torah together after services and attend each others’ smachot. The chevreh would make any excuse to throw a kiddush. Whether it was for birthdays, anniversaries or just for feeling good, a nice spread would be presented. The kiddushes would be so frequent that they would taste a cookie and figure out what bakery it was from. Experts, that’s what they are; I love those guys. I must say, it was a lot of fun with some great memories. 
 
 
Synagogue hall in Samarkand
Were we focusing too much on the physical pleasures of life? Is that what Synagogue is all about? Was our social butterfly skills exercised a bit too extensively? After all, “They shall make me a MIKDASH sanctuary and I will dwell among them”(Shemt 25:8). Rashi, one of the mainstream commentaries interprets the word MIKDASH as a house of holiness-a structure from which holiness will emanate to the nation. 
 
A tremendous question is asked: Didn’t we learn in grade school that G-d is everywhere? How many of you remember the song: HASHEM is here HASHEM is there HASHEM is truly everywhere UP, UP DOWN DOWN RIGHT LEFT AND ALL AROUND THAT’S WHERE HE CAN BE FOUND!!” If that’s the case, who needs a sanctuary!! I got my home; I’ll pray there.” 
 
Eldridge Street Synagogue was the first great house of worship built in 1887 by East European Jews on New York’s Lower East Side
Secondly, why does the verse say ” I will dwell among them”? If the verse is speaking about a sanctuary, it should say ” among it”. 
We can learn many of our answers from this true story about a courageous young woman who became a ba’alat teshuva because of an Orthodox Synagogue experience. Growing up in a Reform home she on rare occasions would attend her parents’ Temple. The congregants were quite passive. Everybody was quiet except for the Rabbi. He was the entertainer; he conducted the whole service from A-Z, with a little help from the organ player. One day, her friend invited her for Shabbat and asked her to attend a particular Shul that they prayed at. After the services, they would all go home to this friend who hosted the Shabbat meal. 
 
She was quite astonished at the reaction of the congregants. Many would pray in their own way, their own style. Some would mumble: some would cry: some would shake their fist: some would just shake sideways or up and down. There were those who would pace up and down the aisle. However, incredibly, even though they seemed different in their prayer to G-d, they were in unison with each other as a congregation. When the Chazzan recited a kaddish or BARCHU, the whole congregation answered together. She noticed the tremendous freedom of expression and the ability from everyone there to find G- d in their own way. There was a genuine feeling of trying to get close to G-d. She also noticed after the services individual groups making kiddush on grape juice and then partaking of the food presented. No one would eat before they recited brachot. She was impressed with the individuality, at the same time floored at how everybody came together as a congregation by eating and drinking together. Similarly, we find the same at the Kotel which is our Temple in Yerushalayim. One can sense the KEDUSHA-holiness. Many people pour their heart out at the wall. There too, there is individuality; however, a feeling of togetherness is felt. 
 
THE SPANISH AND PORTUGUESE SYNAGOGUE (NY
Let’s get back to the question of “Is G-d everywhere? If so why do we need a sanctuary?” Before the sin of the golden calf there was a bracha ” In every place where my name will be mentioned, I will come to you and bless you”. Here G-d’s Omni-presence was apparent in each individual. Everyone had the ability of reaching G-d in a way that was similar to a congregation (minyan of 10). However, after the sin the power to bring the brachot was summoned to the Temple. The Temple, though, only was able to function when the Jewish congregation was present. G-d didn’t come visit, perhaps on rare occasions. But for the most part we had to go to G-d. If one recalls in our Jewish history how three times a year all Jews would travel to the Temple, it was a time of honor; it was a time where collectively, Jews joined together in unity. It’s where all Jews called each other chaverim, friends.
 
Today, the Temple is replaced by the Bet Haknesset (shul). The Sages say when the MASHIAH will come all the shuls will travel to Israel. The reason is that the Shul and the study hall are the life and soul of the community. It’s a place where we come together as worshippers, friends; it is where friendship is solidified; it is where unity is encouraged. In the Temple individuals would bring their own sacrifice. However, all were in unison and answered to the high priest. 
 
For this reason, there is a NER TAMID-ongoing light in each Bet Hakneset. We are reaffirming our loyalty to G-d and declaring that the Golden Calf will not recur. There will always be a light, an Omni presence, 24/7 in our Temple just like there was a ongoing light in our Temple way back then. This represented the ongoing presence that G-d is there and will never leave us. 
 
What is pigul?
 
  It’s very important that no conversations other than prayer should be conducted in the synagogue. One has to have concentration on what he is saying. In the times of the Temple, one would bring animals to sacrifice instead of the individual Jews bringing them. The owner of the animal would place his hand on the animal’s head and recite what the sacrifice is for. If there was any delay in the ritual, and he did not sacrifice on time, or he did not have the proper concentration when specifying the sin, the sacrifice is nullified. This is called Pigul. Therefore today since we emulate the actions of the Temple through prayer we must have the right intentions and concentration when praying. 
  Great Synagogue on Dohany Street, Budapest
 
Quiet demeanor required 
 
The Sages warn us that we must have a quite demeanor in Bet Hakneset. Raising one’s voice is forbidden, especially at a fellow Jew. If that occurs then G-d’s Omni-presence will depart. Whenever there is an embarrassment in shul, G-d’s presence will leave. The Sages learn out this lesson from this verse: “The Dove did not find a resting place for her feet only in KNESSET YISRAEL. The resting place will only take place if there is peace and tranquility. 
 
Allen Dershowitz, the famous American lawyer, attends synagogue every Shabbat. Interestingly, he’s not observant. “So why does he go?” one may ask. Dershowitz’s family wasdestroyed and decimated by Nazi Germany. Hitler said I want no trace of Jews in this world. Dershowitz said with a snicker, ” 70 years later, generations later, if one goes to Synagogue one sees Jews still coming with their children thriving in their Judaism while Hitler and the Nazis are dead. Every time I go to synagogue I feel like I’m sending a personal message to Hitler saying with a smile, “See? You were wrong ;We are alive and well.”

Come and Hear

February 5, 2015 Uncategorized No comments
Dr. Allen Goldstein,  Dr. Robert Goldman, Rabbi’s Isaac Oelbaum, Yossi Bilus, Yitzchak Aminov, Akiva Tatz and from the teachings of the Lubavitcher Rebbe.

שְׁמַע יִשְׂרָאֵל

“SHEMA YISRAEL HASHEM ELOKANU HASHEM EHCHAD-Hear Israel, G-d is our G-d, G-d is one” is the most famous prayer that we Jews utter. It’s the first catch phrase we teach our children.
 The question is asked  why did G-d choose to use the sense of hearing  as opposed to seeing as the vehicle to achieve this lofty spiritual act.
Is hearing more powerful then seeing? What is the difference between them?
 In this weeks parsha we learn  that if a Jewish slave decides to remain a slave and stay with his master rejecting freedom, “then his master shall bring him to the court and shall bring him to the door or door post and he shall bore through his ears with an awl”(Shemot 21:6).               This is a symbolic punishment. We are rebuking him for not exercising his rights of freedom. We were taken out of Egypt primarily so we can be servants only to G-d, not slaves to man. By choosing subordination to flesh and blood one is depriving himself of basic Jewish rights and the ability to serve G-d properly.
  The sages asked why is the ear singled out? Our entire body experienced the revelation at Har Sinai. The nose, eyes,  arms, legs all were present when we received the Torah where we committed ourselves to serving G-d. Secondly , perhaps  we should hit the ear after every sin we make. If one desecrates the Shabbat just wack the ear. If you insult your mother-in-law the ear will get abused.  Why only in  this particular incident do we go through this procedure?
 I remember many years ago there would be frequent audio recording on a devise called a tape recorder where only sound can be heard.  Also in those days  home made movies had no sound. Today my son’s spy watch is more sophisticated then those recording devises of yesteryear. If one views and  hears those images and sounds  some time later, one can ask, which has more of an impact and conjures up stronger emotions, the sound of the tape recording or sight of the homemade silent films?
Lets understand sight and sound a little bit more deeply.
 One of the more puzzling passages in the Torah is when we were on mount Sinai  “All the people saw the sounds, the flames….” Rabbi Akiva interprets this verse to mean that the Jews then “saw that which is heard, and heard that which is seen.” Thus, “the sounds” which by nature are normally heard were literally seen, and “the flames” which are customarily seen were actually heard.
   The special effects were probably very neat. However, why did the Torah have to mention this point? What does this passage  mean?  How does it relate to us receiving the Torah?
 Also the expression NAASEH V’ NISHMA  “we will do and we will hear” was pronounced. The word “hear” is used where perhaps understand would be more fitting.
Our Jewish law favors sight more than sound. With regard to the person, sight has a more profound impact on the viewer than hearing has on the listener. Accordingly, the person who sees something is surer of the information conveyed to him by his sense of sight than the listener is of that which is conveyed to him by his power of hearing.
This fact results in the law that “a witness [to an event] may not serve as a judge,” for as the Gemara explains, since he actually saw the person commit the misdeed, it will be impossible for him to find extenuating circumstances and deal leniently with the perpetrator.
However, when a judge merely hears the testimony of witnesses, he is still capable of dealing leniently with the defendant by reason of extenuating circumstances. This is so, even when he is thoroughly convinced that the eyewitnesses are telling the complete truth, and that the person did indeed commit the misdeed for which he stands accused.
 Apparently, sight is seemingly more important then sound. However, in the Jewish court of law if one makes one deaf he has to pay full compensation for the person as opposed to blinding him, which receives a lessor penalty. If sight is more vital then hearing why is this so?  There seems to be a special mystique about hearing.
 Perhaps we can get enlightened by King Shlomo who said NATAN AVDECHA LEV SHMIAH-you gave your servant a heart that can hear. There seams to be a connection between the heart and listening.
  Many commentaries mention that Yitro, Moshe’s father-in-law, heard then internalized  all what had happened to the Jews. He then converted to Judaism.  As a physical being, man is naturally closer to the material than to the spiritual. It follows that he will grasp a material object – with his power of sight – more intimately and thoroughly than something spiritual. However, sound is soulful and can penetrate deep inside a person. Perhaps for this reason music has such a mesmerizing effect on a person.
 The ancient Greeks were very much into art and physical beauty; It was all about vision. The Jews, on the other hand, had a different approach. When the Talmud introduces a question, if one notices  the expression is TAH SHEMA-come and hear. Why not come and see?  The expression SHMA MINA- I would have thought” is also used. Hearing is closely associated with deep thinking and spirituality.
   We can identify more closely to the physical world of sight than the spiritual world of sound.  When the verse states “seeing that which is heard, and hearing that which is seen.” Spirituality is generally only “heard” by means of experiencing it from a distance. When G-d gave the Torah to the Jewish people, however, He raised them to a level where they became capable of “seeing” and grasping spirituality through direct perception.In contrast, the physical world, which had always been clearly seen by them, now became distant from them. Their heightened spiritual state made it difficult for them to “see” and fully grasp the material world; they were now only able to recognize it with their weaker sense of “hearing.”
 G-d had provided them with an opportunity to get close to him in the most intense way by bringing the spiritual sound in full sight.
 The Jewish slave is deprived of a lot of mitzvoth.
Here it is his option, his choice to continue in his servitude therefore forfeiting  his Jewishness,
his spirituality. Of all the organs of the body, the ears represent the spiritual aspect of a Jew. Therefore he is punished with that organ.
We have to internalize the words HASHEM ELOKANU HASHEM ECHAD-G-d is our G-d, G-d is one, and we accomplish this task with the most spiritual part of our body, through hearing. Because we know that  hearing is the medium in which belief and trust is internalized. It will penetrate the heart.

Do not covet your neighbor’s house, wife, car and state of the art barbecue grill

February 5, 2015 Uncategorized No comments

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Pinchas Winston,  Yossi Bilus, Yissachar Frand, Noach Isaac Oelbaum     and Dr. Abba Goldman

The tenth of the Asserret HaDibrot [“Ten Commandments”] is Lo Tachmod: “Do not covet your neighbor’s house; do not covet your neighbor’s wife, nor his slave, his donkey, his ox, or anything that belongs to your neighbor” [Shmot 20:13]. A person is not allowed to be jealous of his friend’s possessions.

There are three categories of expression — thought, speech and deed. In Jewish tradition, controlling one’s actions is the simplest level of self-control and observance. Speech is a little harder. Thought, such an internal, personal level of expression, is the hardest of all.

How is it possible to control one’s desires? It’s even more mindboggling that one would be violating the Torah if he is jealous of his friend’s purchase of a brand new car. Does that translate to us receiving severe punishment for the feeling? After all it’s a Torah violation and those are strict!! How can the Torah legislate against a person’s desires? It is very natural for a person driving a jalopy to be jealous of a person who has a new car and does not have to worry about leaking oil and whether the car will start each time he turns the key in the ignition.

If this is readily understandable in terms of our neighbor’s car, it is certainly understandable in terms of more meaningful things in life. We see other’s children more obedient, successful and perhaps accepting Jewish values more readily. Our perception is that our neighbors are living in bliss, happily married, while we look at our marriage as difficult. We see our neighbor’s families, we see their position, etc. How does the Torah command a person not to be jealous?

Granted, we learned in Torah 101 (beginner’s class) that desiring what others have is wrong. Everyone is tailor-made for his lot in life. G-d gives each one of us what we need materialistically and whom – wife, children, etc. (or lack of) – to make us better people. However that feeling, of desiring what our neighbor’s have, although diminished because of our Torah knowledge, is still apparent. What is the antidote so that we don’t desire other’s possessions, spouses etc.?

To be eighteen again is a wonderful thought. You have that youthful strength and energy but are now considered an adult though, by and large, you’re still supported by your fairly young parents. As a matter of fact, I’ve asked many men “What was the best years of your life?” and most guys of middle age, pointed to when they were young adults, before marriage years. Not that marriage is bad but it adds a huge responsibility of making a living – one might even label it the curse of Adam-ZE’AT APEHA-sweat of your brow.

A group of young adults were enjoying a cold wintery Sunday afternoon at Central Park when one of the young men spotted an attractive girl on the other side of the frozen lake. Being that age, when feelings for girls are at full bloom and difficult to control, the young man expressed his desire to put on his skates, which he had in his dufflebag so he could skate across the lake to meet that girl. Very often at that age one takes risks to satisfy one’s new found desires and tend to leap into situations, negating the danger involved, and so that’s exactly what he did.

As the young man was zooming half way across the lake, anticipating his conquest, he noticed a hole in the ice which he couldn’t manage to avoid and fell into the icy water. He immediately scraped at the ice with all his might; his life hanging in the balance.

From this parable we see the antidote for desire. As the young man anticipates his unfortunate doom, does he still have the desire for the girl across the lake? Fear has instantly grabbed this boy’s emotions. With the element of fear the young man sees, however briefly, the situation a bit more different and perhaps a bit more clearer. Gone is the desire; regret has set in. As a matter of fact, the word for fear in Hebrew is the same as the word for seeing – yireh. One sees with clarity; his perceptions are magnified when in fear. Perhaps, for this reason it is written in the Torah:
Now, Israel, what does G-d, your G-d, ask of you? Only to fear G-d, your G-d … (Devarim 10:12) These words are a central part of Moshe, our leader’s farewell address to the Jewish people on the last day of his life

The Talmud reiterates this point:

All is in the hands of Heaven except fear of Heaven, as it says, “Now, Israel, what does G-d, your G-d, ask of you? Only to fear ….” (Devarim 10:12) … Rebi Chanina said in the name of Rebi Shimon bar Yochai: The Holy One, Blessed is He, only has fear of G-d in His storehouse, as it says, “Fear of G-d is His storehouse” (Yeshayahu 33:6). (Brochot 33b)
Why is fear so important? Is it possible to manufacture fear? Ba’al Peor, one of the leading idols that people worshiped in Biblical times because of its rebellious streak against natural society (one would defecate on the idol), actually originated as a fear religion. When one is in tremendous fear what very frequently happens is loss of control of one’s bowel. This is how they worshiped their idol; by emotionally manufacturing the fear element.
Does one create that feeling when his neighbor’s child gives birth to a baby boy and he’s jealous? That’s insane!!
In order to understand how fear works let us examine a key element how we became a nation.

There were two people who led the Jewish midwives in going against Pharaoh’s orders of murdering the Jewish babies. Yocheved and Miriam possessed many beautiful character traits including, faith in G-d, kindness, an unwavering belief in a better future and courage in the face of adversity. But none of these traits is mentioned in the Torah. Instead the text tells us: “…it was because the midwives feared G-d that He made them houses” (Shemos 1:21) and “…the midwives feared G-d and they did not do as the king of Egypt spoke to them, and they caused the boys to live” (Shemos 1:17).

The “houses” – G-d’s reward to the midwives for their perfect fear of Him -were the dynasties of Priests (Kehunah) and Levites (Leviah) who served in the Temple, as well as Kings (Malchut), including the House of King David, for Yocheved and Miriam, respectively. Why is “fear of G-d” seen as the source of the midwives’ behavior and why is it considered so fundamental to the Jewish greatness they embody?

Our sages tell us that when a person leaves this world, G-d asks him six questions including, “were you honest in business, did you study Torah, did you wait for the Messiah?” If a person is on the level that he can truly respond “yes” to all six questions, he is then asked, “were you G-d-fearing?” If he says “no,” he is told that all six previous answers are worthless without the fear of G-d. This seems somewhat bewildering. Why are six accomplishments insignificant in the face of this one specific failure?

It’s important to add another element in order to truly understand the definition of fear. Let us examine the story of Avimelech, the king of Gerar who kidnapped Sarah, the wife of Avraham, our forefather, for himself after being told by Avraham that she was only his sister.
However, before he could lay a hand on her, G-d spoke to him and revealed her true status, which shook Avimelech up when he realized how close he had come to committing adultery. However, in his defense the Torah writes:

Avimelech had not approached her, so he said, “G-d, will you slay a nation even though it is righteous?” (Bereishis 20:4)
Righteous? How could he have called himself or his nation righteous? Even had Sarah really been Avraham’s sister, did she consent to being taken by Avimelech? Had Avraham agreed to her abduction? As Avraham later told an upset Avimelech, he had lied about Sarah:

“Because I said, `There is but no fear of G-d in this place and they will kill me because of my wife’.” (Bereishis 20:11)
But, how did Avraham know this? What had he seen during his short stay in such a booming metropolis that indicated to him that all that was missing from such an advanced place was yireh Shamayaim-fear of G-d?
This is what Rashi says Avraham asked Avimelech:

When a stranger arrives in a city, do people ask him about what he would like to eat or to drink, or do they ask him about his wife? (Rashi, Bereishis 20:11).
In other words, Avraham reproved Avimelech by saying:

“If your people are going to ask me about anything at all, it should be about my needs. If they ask about my relationship to the woman accompanying me, then it is evident that they are not G-d-fearing people! G-d-fearing people act in a Godly manner, and if they do not, then you know they will do whatever they want to achieve their own goals, including kill me for my wife.”
Thus, according to Rashi, it is fear of G-d that allows one to put the requirements of others before their own personal needs. Hence the verse, regarding Yocheved and Miriam, says:

The midwives feared G-d, and disobeyed the king of Egypt, saving the children. (Shemos 1:17)
This is the underlying reason it explicitly stated that the mid-wives feared G-d!!
However what does the fear of G-d have to do with doing good to others? One of the key elements in fearing G-d is respect for his creation. This is perfectly illustrated by this parable:

When the king’s son is amongst the people everybody will give him the utmost respect because if not, it will be reported to the king. Then they will pay the consequences. He can be the biggest brat and still the people have to treat him in the most delicate way. Everyone is born with a mission in life and has the stamp of the king. The fear of the heavens will keep your relationships in check and your eyes to yourself. Your friends and neighbors are the King’s children. As long as we have fear of the heavens then there will be clarity, a vision untainted by desires.

Hence, what transpires is that if one has fear of G-d he will eventually have respect for his fellow man. There will be no jealousy out of fear. That covers both sides of the 10 commandments. One through five, the first side, is between man and G-d. Six to ten is between Man and his relationship with his fellow man.
For this reason G-d proclaimed “Now, Israel, what does G-d, your G-d, ask of you? Only to fear ….”

Why did Pharaoh Chase the Jews One Last Time?

January 29, 2015 Uncategorized No comments
 
   

 

One of the old time questions that one has to scratch his head and ask, why did Pharaoh, after getting beat up with all the plagues, choose to reconsider and chase after the Jews. If that’s not the ultimate HELLO!! Then try this – he sees the sea split! Yes, that’s right; G-d accommodates the Israelites big time and rolls out the red carpet in the middle of the sea for them to pass. Now, if I’m not Jewish and I see those events before my eyes, I would call up, or look up on the internet the nearest mohel, because I’m sold. Nevertheless, Pharaoh, with all his force, with all his firepower, pursues the Jews and still thinks he can beat them; go figure.

If we look at the events more carefully, we’ll be able to see the measure for measure, which G-d dictates on this world. Although sometimes G-d’s measure for measure requires more then one lifetime, but that’s for a different discussion.

In essence, the message to Pharaoh “you threw and killed Jewish babies at sea, I’ll kill you (the Egyptians) at sea!” We know the reason why Pharaoh was motivated to instruct his soldiers to do such a monstrous act because of his horoscope advisors who warned him of a threat. An Israelite born at a certain juncture in time will have the power to destroy you, and his demise will be from water. Therefore, Pharaoh chose the method of destruction for the Jewish babies, who were born at a certain time, through the Nile River, water. After the death of the first born, the last plague, Pharaoh was ready to finally give up on the Jews. However, when his sources informed him that the Israelites were in course, en route towards the sea, he figured the horoscope was coming into fruition. This is where Moshe, the Jewish leader, was destined to die and he, Pharaoh, will have the glorious task to finish him off at sea. The horoscope, however, was correct though, but Pharaoh’s calculation of time was premature, indeed; Moshe’s demise was water. When G-d told him to speak to the rock and Moshe, instead, hit it and water came out. For this reason, he was punished by not entering the Promised Land, Israel.

Should I take on more responsibility?

January 29, 2015 Uncategorized No comments

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s      Akiva Grunblatt, Baruch Dopelt, Yossi Bilus, Yitzchak Aminov, Dr. Abba Goldman

Regret was eating him up as his critics approached Pharaoh with disapproval, snickering gestures and complained “How can you let the Jews go?” Human nature is such that that it allows peer pressure to seep through the armor of logic. Although, it was just yesterday that the Egyptians were removing frogs out of their soup. It seems like one tends to forget these minor annoyances. When it was known, a little while later, that the Israelites are heading toward the sea and appear lost, all eyes turned to Pharaoh. “Nu? What’s now?” as the generals relishing an opportunity.

 Pharaoh, forgetting all the signs that G-d has shown, turned with new charged vigor, and roared:  “Gather your horses and your armor, we got them!!”
 The Israelites, under the leadership of Moshe, approached the sea. “Now what” some of the critics bellowed. It seems – everybody has critics. Perhaps, at times, that’s necessary; it keeps you on your toes. It’s also important, for it gives one a perspective one may have overlooked.   Although, at times, if one gives in to the pressure and goes against his original decision, it might not work out quite well.
 The “now what” became amplified with a very worried concern attached to it as the Israelites heard rumbling sounds behind them. The Egyptian army was approaching full force toward them. It seems like the Jews were trapped. There was no place to go but the sea. Moshe’s response to the Jewish people was that “G-d wants us to go through the sea”. However, no one dared to take such an illogical step.
 Well, what is logic? Is our religion – logical or perhaps not? Perhaps, religion is a belief which defies logic. Perhaps, belief becomes the logic?
If one believes in something and knows that it’s 100% full-proofs right and doesn’t act on it because of what others might think… is he insulting himself? He might have regret and say: “I am missing out on what I truly believe in, and I know it’s right!”
 There was one person who understood that belief in G-d overrides nature. Many, who were present there – believed in G-d and that He runs the world, but were hesitant to take that plunge into the sea. They, perhaps, knew that jumping in the water was the right path to take but… were afraid. However, one individual had the courage to act on his belief. One person was the first to take the risk. One person was willing to boldly go and lead the Jews into uncharted territory. That individual was Nachshon ben Aminadav.
 The waters reached his mouth as he plunged into the sea when it suddenly split. One of the greatest on sights, open miracles in the history of mankind occurred… propelled by Nachshon ben Aminadav.
 By examining this courageous act of Nachshon we can learn something tremendous that can improve our lives and strengthen our character. Rabbi Akiva Grunbatt brings up the following question and answer where then we can fully understand Nachshon’s actions.
 There are four individuals who died because of the sin of the snake and nothing else. They never sinned. Can one imagine that an individual can live an entire lifetime and be sin-free?! Benyamin, the first, Yaacov’s twelfth son; Yishay, he was the father of King David: Kalev, he was one of the Jewish spies that entered Israel while the Israelites were in the dessert. Amram rounds out the quartet; he was Moshe – our greatest leader’s father.
 However, a strong question is asked, when one makes a MESHEH BERACH AVOTAINU-a special prayer invoking G-d’s mercy, it does not include any of the righteous people that never sinned!!
 We say MISHEH BERACH AVOTAINU: AVRAHAM, YITZCHAK, YAACOV etc. Why don’t we say instead BENYAMIN, YISHAI, KALEV and AMRAM? After all, these tzadikim were great; they never sinned.
We learn an important fundamental lesson, greatness cannot be measured by lack of sin; we look at the accomplishments. To do what you’re supposed to do is beautiful, however, to take the extra step, to go the extra mile; to take upon more responsibility is the road to greatness!!
 As a matter of fact, once one takes upon oneself the extra responsibility, he discovers hidden KOCHOT-strengths. If one looks at some of our great leaders’ lifestyle, one wonders – how do they find time? How are they able to cope? They are not the type to say “hey, that’s not my job….I’m not responsible”. Even if one fails in his job after taking the tremendous responsibility, he becomes a greater person, through the experience of his effort.
 There is an interesting story about the Netziv – Rabbi Naftali Zvi Yehuda Berlin, (b. Mir, Russia, 1816 – d. Warsaw, Poland, August 10, 1893) that relates to responsibility. It is written about the Netziv, there are no fantastic accounts concerning the boy who was to become the Rav of Israel. It may be that he was not a “child prodigy” that amazed everyone by his natural talents, or it may also be that he was modest from a very young age. However, one thing is clear: he had at least one great talent – his diligence!! He studied Torah with great fervor, and it was this trait that enabled him to acquire universal renown.
 Only the brightest students and it was a minimal amount, were given the opportunity to learn in Yeshiva. Most boys were sent to learn a trait and start work immediately.
One day he overhears his father tell his mother “he’s just not talented to stay in Yeshiva. The father called his son and said he wanted to introduce him to a friend who is a shoemaker. The Netziv understood immediately what his father’s intentions. The child begged and cried that they should give him one more chance promising he will not disappoint them. The boy lived up to his promise. He later said: “if I would have given up and became a shoemaker, after 120 years when I go to the heavens, although I would have been a honest shoemaker, pray three times a day, raise a family with strong Torah values, and I would set time to learn every night after work, however, they will show me a copy of my book the Ha’amek Davar and say to me “this is the masterpiece you would have written if you would have excelled in your life”.  I, then, would have been ashamed.”
When our forefather, Yaacov, was on his deathbed he gave the bracha, he basically anointed the position of leadership to Yehuda, who has shown on many occasions the “responsibility to accomplish”. Such honor has been given to one who takes upon himself more responsibility.
 When Yaacov did not want to send Benyamin, his youngest son and presumably the only remaining one from his favorite wife, Rachel, on account that some bad omen might happen to him similar to what had happened to his older brother  Yossef, Yehuda took responsibility in assuring his safe return. “I will personally guarantee him” (Bereshit 43:9) Yaacov accepted Yehuda’s proposition. However, Rabbi Dopelt asks: “what is the difference between Yehuda’s assurance (I will lose my portion in this world and in the next world) and Ruben’s, his older brother’s, assurance (kill my 2 sons if I do not return him safely)? Both have a very negative outcome; no father wants to see anything bad happen to his children whether it is in this world or the next.
 Yehuda used the magic word “guarantee”; a guarantor is responsible even when it’s an OHNESS- an unavoidable mishap.  Therefore, he will step up a notch; raise the volume on protecting what he guaranteed. The responsibility is much greater! The virtue of Yehuda was the ability to go beyond what is on the radar of others. For, in order to succeed in the optimal level, one has to go beyond the face value of his ability.
We see throughout our holy scriptures how our ancestors took great responsibilities in bettering their lot and assuring the world to be a better place. King David, who is Yehuda’s descendant, volunteered to duel the giant Goliath; Avraham’s commitment to open his doors to passerby’s…..we can go on and on and on… It seems like the ones who get the recognition are the ones that take that initiative.
 However, one has to be aware of the danger in taking, at times, too much responsibility. We recite in the evening prayers before the AMIDA, “VEHASER SATAN MILFANANU VEHACHARONANU”-remove the evil angel from in front of us and from behind us.
It’s understandable, the first part of the phrase: the angel puts a juicy non- kosher steak “in front” of you. However, how do we learn the second phrase? It refers to what could go wrong with too much responsibility. The bad advice: angel pushes you from behind and tells you “hey, you can do it!!” But in reality, by accepting the task, one is welcoming disaster.
 Therefore one has to think it over and ask advice in order to make a calculating and hopefully productive choice.
 Nachshon ben Aminadav, who happens to be from the descendant of Yehuda and the ancestor of King David, took the initiative. The splitting of the sea was jump started and initiated by Nachshon. Every morning when  we read AZ YASHIR Nachshon is in the forefront of not only getting credit for having true belief in G-d but also a trait that we should all possess, the trait of taking responsibility and making this world a better place

The influence of the evil empire

January 25, 2015 Uncategorized No comments

 

There are two interesting questions pertaining to the Jews leaving Egypt. Firstly, one would think that when leaving Egypt, the Parsha would start off with trumpet-like-fiesta introduction. After all, it’s been two hundred and ten years under slavery and now the Jews are free; free to serve G-d, free to keep Shabbat, free to do all the mitzvot, free to have nice kiddushes on Shabbat!! Instead the Parsha begins with the word VAYEHI, which connotes negativity. WHY ARE WE NEGATIVE? WE JUST LEFT SLAVERY!!!

 

The second question is, if one notices, in all our prayers we say ZECHER YITZIAT MITZRAYIM – “remembrance of the exodus out of Egypt”. However, that translation is not correct. It should say YETZIAT MEMITZRAYIM – “going out from Egypt. Why do we say YETZIAT MITZRAYIM?

 

The answer is that Pharaoh was a wicked man and Egypt was the most impure country in the history of the world. In fact, the Rambam, Maimonides, who lived in Egypt, mentions in his Introduction to his books that “I am sinning every moment that I’m residing here”. Pharaoh purposely escorted the Israelites out of Egypt. In the process, he put a seal of the impurity that was the essence of the evil empire. That’s the reason why it starts off with the word Vayehi – bad. The impurity, the negative energy, continued into the nation of Israel. Most of the Jews who left Egypt died in the desert. It was only the next generation that entered the Promised Land.

 

When we say YETZIAT MITZRAYIM, that means that Egypt should go out of you, the impurity shall depart. We should be free and clear of the impurities of that evil empire and we shall be the pure souls that will achieve greatness as the chosen Jewish people.

The Essence of Bircat Hamazon (grace after meal)

January 25, 2015 Birkat Hamazon No comments

 

In this week’s Parsha, we rid ourselves of Pharaoh and of Egypt as we leave and start our journey to the Promised Land. It was a monumental event and one that we remember often in our prayers and holidays.

If one is sensitive and smart enough, he will realize that man is here on earth for a very brief time and is given opportunities to accomplish his mission. While he’s working on fulfilling his goals, he is provided with nourishment to sustain himself. The sustenance which G-d provides should be appreciated. We show appreciation by saying brachot before and after we eat. Food is the fuel that keeps us going. As a matter of fact, perhaps the appreciation we demonstrate for the food might be part of man’s mission.

 

The Sages enacted Bircat Hamazon-Grace after Meals, so that we can thank G-d for that pastrami sandwich. It says in the Torah “VE-ACHALTA VE-SAVATA UBERACHTA” – “one eats then he’s satiated then he blesses”. This is the main biblical source for the grace after meals.

 

Looking carefully at Bircat Hamazon, one realizes that we mention how G-d took us out of Egypt. The exodus was a miracle and it showed His mighty hand. However, what is the purpose of mentioning this in Bircat Hamazon?  Yes, I quenched my desire and am now able to perform the duties which HE placed on me, but what does the exodus from Egypt have to do with thanking HIM for my meal? What does my pastrami sandwich have to do with the price of tea in china?

 

In order to understand, we have to learn a fundamental Jewish concept. There are four types of life in the world. The lowest level is an inanimate object, called DOMEM. DOMEM consists of rocks, earth, a table etc. Next level up is TZOMEACH which is vegetation, for example, flowers. A step higher is CHAI which consists of animals. The highest level is us, Humans, we are called MEDABER. The literal translation means to speak.

 

Let’s examine the main biblical source of Bircat Hamazon. It is important to understand what the root of the word ACHILA- to eat, is. ACHILA could come from two roots, let us explore both.

One meaning is to break down, to devour. The root word in Hebrew is KILAYON. For instance, an animal tears apart its prey.

 

Another root that ACHILA can be derived from is the word KALAH, which means complete, perfect.

The Sages found two roots of the word ACHILA-to eat. We see with our own eyes how both roots of ACHILA are correct and it depends on us as to how we utilize and “label” it.

 

Let’s take soil, which is the inanimate object of DOMEM, and plant seeds in it. Within a short period of time after planting the seeds, plants and vegetation will grow. This is called TZOMEACH. The animals, CHAI, then proceed to eat the vegetation. Man, MEDABER, then captures the animal, slaughters it, and then consumes it. Now man has nourishment to complete his mission in life and be perfect. This is what ACHILA is intended for, to reach perfection.

 

We can also use the other definition and eat like an animal by tearing apart the food for pleasure only without reaching any goal and without reaching perfection. Clearly, the choice and power is ours.

G-d kept on telling Moshe to tell Pharaoh, “let my people go so that they shall serve me”. Hashem was demanding, “Let them go so that they can be complete in their mission”. This is the only reason why the Jews were let go, to achieve perfection.

 

The essence of BIRKAT HAMAZON is chiefly to bless and appreciate G-d for what he gave us. The only way to bless Him is to have our freedom. For this reason G-d took us out of Egypt. Secondly, and equally as important, to fuel us so that we can complete our mission in life and truly attain perfection

Reason for circumcision

January 22, 2015 Uncategorized No comments

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Pinchas Winston Yossi Bilus and Paysach Krohn


In 2011, a group in San Francisco opposed to male circumcision has collected enough signatures to put the issue to a vote in the November elections; violators would be subject to a year in jail and a $1,000 fine. In Europe, “human rights” groups have mounted a grass roots campaign opposing circumcision, comparing it to the brutal mutilation of African women. The Netherlands Institute of Human Rights wants to outlaw Brit Milah.

Here we go again. It seems like another controversial issue centering on a Jewish topic… Ever wonder why the world always puts us front and center in their discussion?
 Circumcision has been known to offer virtually complete protection from penile cancer. According to a recent review article in the New England Journal of Medicine, none of the over 1,600 persons studied with this cancer had been circumcised in infancy. In the words of researchers Cochen and McCurdy, the incidence of penile cancer in the U.S. is “essentially zero” among circumcised men.
The incidence of penile cancer is essentially zero among circumcised men.
Also, researchers at Johns Hopkins University Medical School in Baltimore have shown that circumcised men are six to eight times less likely to become infected with HIV, the virus that causes AIDS. Researchers believe that protection is due to the removal of the foreskin, which contains cells that have HIV receptors which scientists suspect are the primary entry point for the HIV virus. (Reuters, March 25, 2004)
Several studies reported that circumcised boys were between 10-to-39 times less likely to develop urinary tract infections during infancy than uncircumcised boys. In addition, circumcision protects against bacterial, fungal, and parasitic infections and a variety of other conditions related to hygiene. The extremely low rate of cervical cancer in Jewish women (9-to-22 times less than among non-Jewish women) is thought to be related to the practice of circumcision.
As a result of studies like these, a number of prestigious medical organizations have recognized the benefits of circumcision, and the California Medical Association has endorsed circumcision as an “effective public health measure.”
The ceremony of the Brit Milah is one that is very dear to us and it’s been practiced since the time of our forefather Avraham on the eighth day of the child’s birth for four thousand years:
The covenant that is made at the Brit Milah is the joining together of the past, the present and the future of the Jewish people.  Avraham, our forefather, who was the first one to receive a circumcision, represents our glorious past. Those assembled at the Brit, friends, family and distinguished guests, represent the present. Finally, Eliyahu Ha’navi, the messenger of the Redemption, represents the future. So in essence it’s a monumental event of assembling the chain of life through the generation, a wonderful tradition. The first thought one thinks of about the Brit Milah ,  this child  is entering in the congregation of the Jewish people, an allusive club of being labeled chosen!!  He now has an illustrious opportunity of experiencing the adventure of spinning draidels, bagels and lox, bar mitzvah, kiddush clubs and eating a whole matzah at the seder night within seven minutes… Yes, it’s one of many Jewish experiences, along with connecting with ones family on Shabbat and holidays. These are experiences that are etched in our memories for a lifetime.
We learn that the Brit Milah was an essential part of forming the Jewish nation. As a matter of fact, it was one of two conditions that were to be performed in order for us to be taken to the next level and pry ourselves from the depths of bondage.

In this week’s parsha we see that one of the commandments the Jews were not careful about was circumcision. Although, G-d showed mercy and had intention to save his chosen people, however, the Israelites,  were empty of mitzvot.   When the time came for the G-d to fulfill His promise to Avraham Avinu, Israel had no mitzvot to justify their redemption. G-d then gave them the mitzvot of the Brit Milah and the Korban Pesach to perform immediately in order to have something in the bank. These two commandments, if performed, were the ticket out.
  The first: the Passover sacrifice (Hebrew: Korban Pesach קרבן פסח),  is the sacrifice that the Torah mandates to be brought on the eve of Passover. The blood of this sacrifice sprinkled on the door-posts of the Israelites was to be a sign to G-d, when passing through the land to slay the first-born of the Egyptians that night that he should pass by the houses of the Israelites.
  Along with the blood of the korban Pesach, the Israelites were instructed to place on the door post blood from the Milah. Apparently, the Brit and the Pesach are in essence one and the same mitzvah, expressed in two ways. Regarding the paschal lamb we are told that “The blood will be a sign for you on the houses where you are staying” (12:13). This notion of a “sign” is also found by the mitzva of Brit Milah. “You shall be circumcised through the flesh of your foreskin. This shall be a sign of the covenant between Me and you” (Genesis 17:11).
Blood is the life-force of a human being. For this reason we repeat at a Brit Mila ceremony the phrase “live with your blood”. With these two commandments being fulfilled,  the Jews were saved from the last plague, “the killing of the first born” from death, which devastated their tormentors, the Egyptians.
The ritual and the act of circumcision, although well accepted among the Jewish people, seems, at the very least, very profound. Why is it so important? Why does it involve the private part? Furthermore, “Brit Milah” actually means “the covenant of words”. What does speech have to do with the act of circumcision? And why was it introduced to Avraham?
     Why was his name changed from Avram to Avraham?
  We can find a tremendous amount of answers probing into the first man who was circumcised, Avraham.  He performed the mitzvah of Milah,  at the age of ninety-nine years. For, it was Milah, that’s elevated Avraham to an ultimate level of relationship with His Creator, removing any last spiritual barrier that may have stood between him and G-d:
 When Avram was ninety-nine years old, G-d appeared to Avram and said to him, ‘I am Kel-Shakai- walk before Me and be perfect.’ Bereishit 17:1
 The actual command to circumcise himself comes in the Torah after Avraham fought a successful campaign against the kings of Canaan (to free his nephew Lot who had been taken captive). It was then that G-d approached Avraham and said:
 You shall circumcise the flesh of your foreskin, as a sign of the covenant between Me and you. At the age of eight days, you shall circumcise every male child born to you throughout the generations … (Bereishis 17:11-1)
 There are two aspects of the mitzvah referred to in the verse. Firstly, Milah is a sign of the covenant between Avraham and G-d; secondly, Milah is to take place on the eighth day from birth. We should take note of the point in Parshat Lech Lecha at which the Mitzvah is commanded after Avraham’s successful winning of the Canaanite kings and after, what seems to be, an unusual reaction by Avraham.
Once he had successfully subdued the enemy nations, and had restored the previously defeated kings, they gathered to pick up the pieces and to pay homage to Avraham. The king of S’dom offered Avraham:
 “Give me the people, and the possessions take for yourself.” (Bereishis 14:21)
 At face value, the offer of the king of S’dom seems like a nice gesture. However, from Avraham’s reaction (or rather, over-reaction) to it, we understand that the king of S’dom was trying to trick Avraham:
 ‘I have vowed to G-d, the Most High, the Owner of heaven and earth! I will not take even a thread to a shoelace from anything of yours. You will not be able to say, ‘I made Avraham rich.’
 Was Avraham being melodramatic? Would not a polite refusal, “no thank you….maybe some other time” have accomplished the same purpose, without making a scene? Furthermore, if Avraham was so worried about taking money from anyone but G-d, why did he not put up the same resistance when Pharaoh loaded him down with riches? In Egypt, Avraham seemed completely unbothered when Pharaoh showered him with gifts to send him off back to Canaan.  “Just pile the wagon and don’t worry if it’s full; there’s another coming”.
 The difference between the two gifts was not in the giving itself, but the circumstances that led to the giving. In each case, it was a miracle that led to Avraham finding favor in the eyes of his benefactor. However, the nature of the miracle was different. In Egypt, G-d had performed an obvious miracle when he sent the plague to Pharaoh and his entire household. The victory over the Canaanite kings, on the other hand, was a less obvious miracle, since Avraham had to fight the war.
 For Pharaoh, there was no way to view Avraham’s “victory” as being anything other than a miracle of G-d. Avraham did not go to war against him; on the contrary, Avraham waited passively while G-d inflicted Pharaoh and his court with sickness. In essence he was a helpless bystander waiting for his wife to emerge unscathed because of protection from above. Pharaoh desired his wife Sarah. Therefore, any reason Pharaoh might have to give to Avraham could only be viewed as the will of G-d. Pharaoh saw his giving as an obvious fulfillment of G-d’s promise to make Avraham a wealthy man. As such, it was also a tremendous sanctification of G-d’s name.
 However, the king of S’dom could view Avraham’s success in terms of natural forces, since he did fight. Perhaps, he was a good sharp shooter. Perhaps, he was physically stronger than some of those kings. Therefore, any booty Avraham might take would not necessarily appear as a fulfillment of G-d’s promise, and therefore, it could lack the potential to sanctify G-d’s name. This, Avraham could not accept. By emphatically refusing the offer, and by stating why, “it was G-d’s strength, not mine!!!” Avraham sanctified G-d’s name. He also, perhaps unbeknown to him at the time, rose to a whole new spiritual level, for which Bris Milah would be the reward!

WHY AVRAHAM AND WHY THE FORE SKIN?

The first man, Adam,  was created circumcised, as it says, “God created man in His image …” (Bereishis 2:5). Avot d’Rav Nossat 2:5

Rav Yitzchak said, [Adam] caused his foreskin to be extended [and cover his circumcision]. Sanhedrin 38b

 

Adam made a mistake with the growth of the Orlah (foreskin).. For, whether we are talking about “Orlat HaLeiv” (uncircumcised heart), “Orel S’fataim “(uncircumcised lips), or “Orlah” from a tree (fruits of the third year), the word Orlah always implies a spiritual “barrier” between man and G-d which has to be removed.

 

When Adam ate from the tree, he plunged mankind into the world of nature. By depending upon the physical world to develop himself and his relationship to God, he in fact created a barrier between himself and God. He hardened his heart (Orlas HaLeiv), he reduced his G-dly power of speech (Orel S’fataim), he made the tree a barrier (Orlah), and abused his creative potential (symbolized by the Orlah removed by Bris Milah).

 

Avraham was well known for his trait of kindness. The Zohar says the “giving” trait found in cheesed-kindness, if taken to an extreme, would inevitably cause one to succumb to illicit relations. Anyone with that super kindness trait is susceptible. As of matter of fact, Yishmael, Avrahams other son, inherited that trait from his father but was not able to control it.

The Sages say Avraham was shalom (perfect/full/complete.) He perfected all his traits except this one. As one naturally realizes, concentration can be most difficult. By commanding Avraham to perform Brit Milah it now made him perfect. Limitation was set on this organ. There is a certain segula, or spiritual merit, found with the ceremony of brit milan, where one’s understanding of Jewish wisdom is increased. Everytime Avraham looked at his circumcision he would realize the limitation on the trait of chessed. It was not only a sign, a covenant with G-d, but a deterent. This courageous act led to having his one true heir, Yitzchak.

 

When Avraham melodramatically expressed his complete dependence on God for his physical sustenance, he demonstrated his unwavering commitment to live above nature. As a consequence, he was provided with the means to remove all the Orlot Adam’s mistake had brought to mankind. This is the Brit Milah which is performed on the eighth day (eight always symbolizes the spiritual, supernatural realm, as we see through Chanukah as well).

 

The Mystics say by having the brit and its ceremony spiritual energies are infused into the boy. These are the tools necessary to be able to comprehend the Torah in a different realm..There are also thirteen times, in  parsha Lech Lecha where G-d mentions his covenant with Avraham. This is to offset the thirteen attributes of G-d. The Thirteen attributes of G-d is mentioned on Yom Kippur and is a focal point in our quest for forgiveness. It can only be applied if the Jew is circumcised. Rabbi Pesach Krohn teaches us with the infused energy that the boy gets at the brit comes a name. A name defines the task that this boy will do in life. This is the reason Avraham’s name was changed the day he was circumcised.

 

Korban Pesach is a Biblical commandment of the highest order, with the command repeated and amplified to us in three different places: Exodus 12, 3-12, Numbers 9, 1-13 and Deuteronomy 16.

Just as circumcision, the first commandment imposed on an individual Jew, our forefather Abraham brought us into the covenant as individuals, the commandment of Korban Pesach, the first commandment imposed on the Jewish People as a collective–obligating men, women and even children–brings us into the covenant as a People.

Dance to the beat

January 22, 2015 Tzniut- Modesty No comments
Dance to the beat

  As I was becoming more interested in learning Torah and exploring the ‘black-hat’ American Orthodox world, I discovered something very interesting. At a friend’s ultra-Orthodox wedding, I overheard someone of importance showing concern at the ‘laibidig’ fast-beat music that was being played. I remember saying to myself, “Man, get real. This is right-wing Jewish music. What’s your problem?” There are no women singers or naughty lyrics; it’s harmless. After doing some inquiries about the subject, curious that I am, I discovered the Rabbis (unofficially) are not in favor of fast-paced music; it makes the individual lightheaded. Although they will not implement any action against the fast-paced music, however, their disapproval is weighed heavily.
I felt that the Orthodox religious authorities were making a big deal out of this and are stifling the ability for the youngsters to let out some steam on the dance floor. Hey! I want to be religious and have a good time as well. Then a number of years later, I read an article in the New York Times about a new fast-beat music called trance, where there was concern on the behavior of the listeners. The rhythm and beat of trance is faster than Rock-n-Roll and R&B; the BPM reaches 140 as compared to Rock’s 120.The article showed reports of people caught speeding because of listening to the faster paced computer-generated music; it seems like it’s harder to produce that kind of speed with the conventional instruments. The response of the offenders was, “I just got carried away with the music and didn’t realize the speed”. Reports show a change of brainwave activities.
The Jewish Rabbinical authorities were concerned about the light- headedness that some music can cause. There is an argument among the Rabbis over the last 500 years when listening to music. Although they say it’s therapeutic, however, it has to be listened to at appropriate times. Judaism emphatically believes that the intellect should always be in control of emotions. Perhaps there should be some regulations or at least awareness of the affects of music.

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