Tag Archive for Emet

The significance of the various names of G-d

March 31, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Asher Hurzberg, Henoch Leibowitz z’tl, Eliyahu Dessler z’tl


Ever wonder why in the siddur there are many variations of the name of G-d? Here is a little glimpse of some of G-d’s many names, SHALOM, EMET, KEL SHAKAY, ELOKIM, HASHEM…… What is the reason for so many different ones? Couldn’t one just suffice?
The answer lies in the explanation of how G-d runs the world. Rav Eliyahu Dessler, in his book Michtav Me’Eliyahu, explains there are two major methods in which G-d runs the world. One of them is through Rachamim – compassion, and the other one of them is through Din – harsh judgment. Yearly, daily, or even hourly, Rachamim and Din constantly seesaw back and forth. We, as clever Jews, push the right button at the right time and place to capitalize on the moment on hand. It’s similar to musical chairs; when the music stops you better be seated. For example, morning prayers are under the cover of Rachamim, while afternoon prayers fall under Din. When the time is ripe for compassion then one prays his heart out. When it’s time to do business then so be it. So As King Shlomo writes in Mishlay “There is a time for everything.”
By comedians, of course, the opposite of what we just said is true. They shock the audience with something contrary to the norm, using the most improper timing available. For instance, one of the most hilarious scenes in the history of comedy was “Chuckles the clown” where the clown got killed by an elephant who stampeded him. Following the news many of his friends were laughing and reminiscing at the clown’s antics including how he died. However, the main friend was mortified at how everyone was making light of the clown. After all, he just passed away. “Show some dignity” she scolded her friends. However at the actual funeral, the same stern and usually morbid character who berated everyone for not being serious was giggling and laughing uncontrollably and noticed by all, while the rest were somber.
As Jew, however, we know the proper times. The Seder night when we celebrate Pesach, for example, is considered a powerful night. It’s a night where G-d shows compassion therefore we have to seize the moment and apply what is needed to optimize our chances to receive the proper brachot.
The most famous examples of “choose your battles” would be the month (Elul) before Rosh Hashana where we say slichot every morning or possibly even after midnight, if you’re a night owl. Why do we say it at those particular times? For we’ve learned that after midnight G-d proves to be leaning towards the Rachamim side and in order to invoke more compassion we ask forgiveness during that period of time.
(Shemot 6, 2) “V’YEDABER ELOKIM EL MOSHE V’YOMER EHLAV ANI HASHEM”
In this week’s parsha, Vayera, it’s very interesting to note that by the narrative of the verses, we can see how G-d fluctuates between DIN and RACHAMIM. G-d manipulates the moment changing the tone, the mood. We notice this through the use of the Master of the Universe’s name.
 
The parsha starts in an unusual way. Its starts with VAYEDABER- a harsher way of saying “and he spoke”. The name ELOKIM connote G-d judging with strictness. “VAYOMER” the other variation of “and he spoke” is softer and is found in the second half of the verse. The passuk ends ANI HASHEM G-d’s other name. Hashem implies compassionate, kindness, mercy. So ELOKIM and HASHEM are in the same sentence.
The underlying deep meaning of this first passuk is ELOKIM has been running the show. Strict judgment was in the air and the Jews are suffering. The Egyptians have not treated them very well; they were not being good hosts; they went overboard. The original intent of the Egyptians was to give the Israelites normal accommodations. One of the key tests in life is to treat subordinates with the proper respect. It is very tempting to take advantage when one is at a high position. The Egyptians failed that test. The became a super power thanks to Joseph and the Jews. However, it seems like they forgot who buttered their bread. The Egyptians denounced G-d who butters everyone’s bread – “We do not recognize your G-d” was the popular slogan. Their arrogant nature resulting from success was apparent. We see another lesson from here – the freedom of choice in the world. For its not just the Jews that have the ability to choose but the gentile nations as well. They too are being tested.
G-d is implying in the first part of the passuk that the Jews have been on DIN-justice mode however “ANI HASHEM” now I will demonstrate compassion.
(Verse 3) “I appeared to Abraham, to Isaac, and to Jacob with [the name] Almighty God, but [with] My name YHWH, I did not become known to them.”
The next verse G-d mentions that he came to our forefathers in the form of another name KEL SHKAKY but my compassionate name I did not show them.
We have mention previously the definition of the word OLAM -world is hidden. Our job is to discover G-d and draw him out in the open. Avraham was the first man to do so. KEL SHAKAY means to draw G-d into nature. Avraham accomplished that feat through the ten tests. There was not one person before Avraham who was able to draw G-d into the world. However our forefathers wanted to be judged with strict judgement. As it states in the verse “I did not show them HASHEM”, which is referring to compassion”. The end of the passuk again refers as now I will change gears.
We learn from verse 5 through 8 that G-s has heard the cries of b’nai Yisrael and sees the Egyptian torturing the Jews. He then said “I will remember the covenant I made with your forefathers. I will take you out of Egypt, I am Hashem”. I will now be on compassion mode, however once will form b’nai Yisrael into a nation I will switch back to ELOKIM; this means I will go back to strict judgement mode.
An obvious, powerful question arises: Why go back to strict Judgement? I would be perfectly okay with compassion! Why did our forefathers ask to be judged with strict judgement?
In order to answer the question we have to fast forward when the Jews were in the desert and Moshe, the leader, and his brother Aharon, the high Priest, were in the twilight of their lives.
 
One of the most tragic incidences in the Torah is the death of the two sons of Aharon – Nadav and Avihu. The Sages indicate that everyone assumed they were the heir apparent to the leadership. They were smart, charismatic and came from one of the leading families of the Jewish people. A matchmaker would undoubtedly label them a ‘catch’. They brought an unauthorized sacrifice to G-d ‘and they were killed, consumed by the fire’.
It is hard to believe that for such an act, one is to be punished so severely. In fact, it’s a bit confusing. Some commentaries view their act as one of the greatest bonds between G-d and man; while others view their demise due to a few character flaws. The main one was haughtiness, which resulted in consumption of wine while conducting sanctuary work. In addition this also led to them believing nobody is good enough for marriage. How do you rectify the two opinions?
Elaborating more on the flaws that the two brothers had, Rav Henoch Leibowitz, zt’l explains they were punished because they gave the impression of being interested in many women, and a caused them great pain. The women had the wishful thinking of ‘I’ll wait by the phone’ but the call never came for them. Rav Henoch asks “But they didn’t ask these women to wait! They didn’t say, ‘I’ll call you back.’ Why punish them?” He answers, “One has to be clear and say ‘I’m not interested.'” One should not create a false impression or else the girl would wait by the phone or the boy will keep on calling and it will be humiliating for both. Of course rejection has to be handled delicately but nevertheless firmly.
We are still, however, left with the question, why were Aharon’s sons punished so severely? There would be no singles scene if G-d judges us like that today!
The answer is, the reason for the harsh judgment was at the request of Nadav and Avihu themselves! But that’s insane; why in the world would you want justice if G-d will be more accepting with compassion? This can be explained with the following example: When a father is in a “justice mode” and demands much from his son, there is obviously more pressure and a higher standard is expected. If the son delivers and succeeds in the task at that high level, the father would be astonished, and say, “WOW! My boy was able to withstand my justice and live up to my demands.”
Rashi, one of the mainstream commentaries on the Torah, mentions that Nadav and Avihu were ‘sick with love for G-d’. When a gifted, smart, but young and inexperienced person has an interest in a girl, he will succeed in approaching her faster than the average person, only to get rejected right at the threshold. The Gra (commentary) explains their love toward G-d was skin deep, which didn’t develop, and a false enthusiasm was created because of their inexperienced young age. Their fearlessness, resulting from haughtiness, made them explore levels of spirituality that no man has gone before. Nadav and Avihu thought they can be judged with Din, not realizing that, because of their haughtiness, they had flaws. So any minute, any speck of negativity was magnified, therefore receiving the severe punishment.
We can clearly see there is positive and negative to being judged with strictness. On the one hand, one is going through difficult times. On the other hand the reward is tremendous and one will be highly regarded.
But be cautious! Our forefathers Avraham, Yitzchak and Yaacov asked to be judged with strict judgement for them the reward is far greater. “Come on, bring it on, I can take it and I’ll pass the test”. Our forefather passed the test. However Nadav and Avihu were not ready. King David too asked to be tested and failed. I too, many years ago asked to be tested and failed. Out of “love for G-d” many people ask for things they are not ready for yet. They ask to be tested with strict judgement. Our tests in our lives consist of many difficulties, and some are as of result of harsh judgement – ELOKIM. But we don’t ask for these tests and we shouldn’t. It comes by itself. One should be aware between the fluctuation between name of compassionate HASHEM and the strict ELOKIM.
 
Therefore, some of our prayers are best suited for Rachamim and some are best suited for Gevurah (another name for harsh judgement) and in response G-d’s names, some are names of compassion some are of strict judgment, are placed accordingly.
(Shemot 14, 31) “And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant.”
It seems like the pasuk is redundant. The first part of the verse already confirms Israelites belief in G-d. Rav Henoch Leibowitz z’tl enlightens us that the second part of the pasuk is not referring to b’nai Yisrael at all. The second half is referring to the Egyptians. How is that possible? The Egyptians drowned!!
The answer is a powerful lesson in regards to a test. We are tested till the last breath we take and we can realize our mistake even in the last moment. Rav Henoch says as the waters were closing in and the Egyptians realized that they were going to drown that was the moment they realized the hand of G-d and believed

Is it possible to dance at two weddings?

December 3, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Noach Isaac Oelbaum, Yissachar Frand, Asher Hurtzberg, Yossi Bilius


There is an expression in Hebrew, ‘You can’t dance at two weddings.’ I`m assuming it’s referring to the fact that you can’t be in two places at the same time or wear two different hats, two different faces; be yourself. Well I think that might be contrary to an interesting concept in our Torah, as it might be a necessity to make crucial adjustments in our personality to succeed in life.

The innocent, wet behind the ears yeshiva boy tricks his father into getting the bracha. In this week’s parsha we have one of the most bizarre twists in our holy Torah. Yitzchak, the elderly blind patriarch, expects to give the blessing to his eldest son Eisav. However, Yaacov intervenes, enters his father’s quarters, leads Yitchak to believe he is Eisav and steals the bracha. Perhaps, we presumably can learn that when opportunity knocks on our door, it requires us, at times, to conquer it at any cost? The goal is to be winners in the game of life. We have to be ruthless and stop at nothing to get what we want!! Life is not so easy. Much of the time, climbing the ladder of success seems like an uphill battle so we have to resort to desperate measures. Is that what we learn?

Strangely, Yaacov is perceived as a man of EMET-truth. Boy, it seems like the Torah has a different set of rules then…..Hey wait a minute!! The Torah is the prime source. It is the rule book. The measuring stick of all. Yaacov’s transformation in using trickery seems alarmingly out of character. What else does he have up his sleeve, besides a furry animal hide to make his Eisav costume look authentic? Actually, we notice, he is quite uncomfortable in the role. Why does he have to go through the agony? Why does he have to go through the mascaraed? What is the lesson that the Torah is trying to teach us?

One may notice that there is a pattern in our holy Torah, where we find a temporary transformation of character. Time after time, story after story, many of our heroes are transformed. It’s repeated to teach us a lesson. It’s a vital lesson in life, for we too are often confronted with having to play an undesirable role, a different part and therefore we must know how to survive.

Let us examine a number of our holy ancestors and perhaps we can make sense of how and why the Torah presented the incident of Yaacov in the manner it did.

King Shaul was the first king our nation had. Unfortunately, he was perceived as a tragic figure for he failed to make an important adjustment while Yaacov and Avraham succeeded in dealing with changes that had to be made. This cost him the kingdom.

At the time of the exodus from Egypt, Amalek traveled hundreds of miles to ambush the newly freed nation in the hope of destroying them. We, as a nation, did not pose any threat to their sovereignty. They lived to the east of Canaan and were not among the Seven Nations occupying Eretz Yisroel. Nevertheless, their irrational hatred against G-d and us compelled them to attack a harmless and seemingly defenseless nation. In the aftermath of their attack we were commanded to always remember the evil that is Amalek.
In the year 2883 – 878 b.c.e., King Shaul was sent by G-d to destroy the nation of Amalek. Agag was their king, and it was a singular moment in history when every member of Amalek was in one place at the same time. A window of opportunity had arrived. The king had a mission. Shaul, as per Shmuel Hanavi’s instructions, was successful in destroying Amalek. However, Shaul had mercy and allowed the king, Agag, to remain alive, as well as the captured cattle. The commentaries state that in the interim, Agag was able to impregnate a maidservant, from which the nation of Amalek would survive. G-d told Shmuel that Shaul’s neglect of His command to totally destroy Amalek must result in Shaul losing the right to be king. Despite Shmuel’s prayers for mercy, Hashem didn’t relent, and Shmuel went to tell Shaul of G-d’s punishment.
This grave sin of Shaul came back to haunt our people. The connection to Purim is well documented. Haman, the second in command of the Persian Empire, is called, “the Agagi”. He was a direct descendent of Agag. Haman wanted to annihilate Israel.

In accepting G-d’s mercy and justice, we are forced to acknowledge our limited understanding. The notion of killing men, women and children is thankfully foreign and cruel to us. Nevertheless, Shaul was commanded to wipe out the entire nation.

When Shaul finally realized his sin, Shaul explains that the reason he spared the Amalek animals is because that is what the people wanted. Shmuel responds harshly to Shaul, “Even if you are small in your own eyes, you are the leader of the Tribes of Israel.” This is not the time or place for modesty. True, that is your natural inclination and normally it is a good inclination, but your particular mission in life at this time is to rise above that. This mission was something Shaul failed to accomplish and as a result he was stripped of the monarchy.

‘Shaul was compassionate to the enemy and he was cruel to his own people.’ This is in reference to the eighty kohanim he killed who gave David shelter.
On the other hand, at the end of the chapter, Shmuel asks that the Agag, King of Amalek be brought before him. Agag, when brought before Shmuel, proclaimed, “Truly the bitterness of death has passed.” (Achen sar mar hamaves) [Pasuk 32]

Most commentaries interpret Agag’s ambiguous remark to be a resignation to the fact that his time was now up. He no longer has to fear the bitterness of death because death was now upon him. However, the Ralbag interprets differently. The Ralbag says that Agag was saying the reverse. When he saw the Shmuel HaNavi, he proclaimed: “Now, I am spared. This is my lucky day. I am not going to be killed!”

The Ralbag explains that in encountering Shmuel’s countenance, Agag was impressed with his great compassion and mercy. He said to himself, “This man is the epitome of gentleness and kindness. Such a person will never kill me.”

But Shmuel looked straight at Agag and proclaimed, “Just as your sword made women childless, so shall your mother be childless among the women.” “And Shmuel split (vayeshasef) Agag before Hashem in Gilgal.” [Pasuk 33] The verb vayeshasef means he cut up Agag in four pieces. This gentle and frail prophet first cut Agag in half with a sword and then cut him again down the middle into four pieces.

What happened to Shmuel’s gentleness? What happened to his compassion? This was the occasion in his life when his mission called for him to overcome his natural inclination. He had to act in a way that was different than he would normally be inclined to act. He had to go beyond who he was to satisfy G-d’s Will.

Our purpose in this world is to do what we need to do, despite who we are. Shmuel met his challenge to do that. Shaul did not.

The message of having to be forced to use the opposite character trait to perform mitzvoth is found clearly with the patriarch we call Mr. Chessed (kindness), Avraham. In the beginning of Parshat Vayera we find Avraham, in the piercing heat, waiting for guests despite just being circumcised. Hachnasat orchim- receiving guests was his trademark. His compassion for his fellow human being was unprecedented. Interestingly at the end of the very same parsha we find Avraham doing what many would consider cruel savagery as he was prepared to slaughter his son. Avraham at that very moment turned off his Ahava-love of G-d and turned on his fear of G-d. The ability to transform from his natural instinct and natural character is quite commendable.

G-d tells Avraham, “Now I know that you are G-d fearing.”(22,12.) Avraham was a tzadic before. What is G-d referring to when he mentions, “Now I know”? The Vilna Goan teaches us that Man is not complete until he performs two opposite character traits for good. If he only performs one he is not considered a tzadic.

It’s easy to perform kindness when your natural instincts are compassion. The same applies to Yaacov, whose honesty is second nature, and would find lying appalling and nauseating.

The Torah does not provide specific reward for its commandments with the exception of two: Honor your father and your mother, and Shiluach Haken – to send away the mother bird first when one wants to take the chicks or the eggs. Regarding both mitzvoth the Torah says he will enjoy long life.

There is not a mitzvah of more chessed then taking care of parents, especially old and cranky parents. What is the old expression? One parent can take care of ten kids; however, ten children can’t take care of one parent? The chessed is enormous; it’s performed daily. However, there is no crueler commandment then Sheluach hakan. This is the ultimate cruelty. Imagine, shooing the mother bird and taking her chicks! The Torah, though, links the two commandments. They are polar opposites but share the same reward. The Torah teaches us one can do a mitzvah with two traits quite the opposite of each other and get the same reward. There is no such thing as a bad trait, whether it be anger, jealousy, or even murder. Every trait can be used for either good or evil.

Yaacov used his tools to the utmost. When the situation demanded, when he was dealing with a Lavan, he told Lavan, “I am your match in trickery. You cannot pull a fast one on me.”

Yitchak loved Eisav, whose job it was to take care of his younger brother. Eisav was outgoing; he was street smart; no one could pull the wool under his eyes. Yaacov, on the other hand, was learning in Yeshiva presumably for the rest of his life. This is perfectly acceptable for the world needs goodness in the highest level. Rivka knew better. She knew Eisav not only wouldn’t be able to take care of Yaacov but he wouldn’t be able to manage himself. His evil inclination was dominating him. Yitchak, shockingly, realized after Yaacov tricked him, “How in the world did he pull that one off? I didn’t know he had it in him, that he had the qualification to be great and lead the world.” Yaacov used trickery – the polar opposite of EMET – to get the bracha. In order to grow in the world one has to go against his nature even though it’s very difficult. If one believes in something he must get it done any which way possible using all his tools in the tool box. One has to learn to dance at two weddings.

JERUSALEM – THE UNITED CITY
Every one of us has a connection to the land of Israel. When we do go to the holy land, it’s pretty much a given – a visit to Jerusalem is expected. One feels spiritually uplifted, especially when visiting the KOTEL.
This week, Yaakov, our forefather has the “famous dream”. He camps out in this PLACE. The famous place is where the Temple mount stands, today. Yaakov takes twelve little stones and surrounds them around himself as he’s about to go to sleep. When he gets up the next morning, the twelve stones have become one. According to the Zohar this stone became the foundation where the world stands and it runs deep inside the earth under the Temple mount.
Our TORAH HAKEDOSHA can be understood on many levels. One level is using “the same word” method. There were evil people in the time of Avraham, who build a tower, so they can climb way up and destroy G-d. Although their intentions were bad, the fact that they were united – they were not destroyed! However, even though G-d loves unity, it was for the wrong reasons and any unity for the wrong reasons doesn’t last!
The scripture describes the tower in Parshat Noach by stating: ” VE ROSHO BA SHAMAYIM- its head is in the sky”. In this week’s parsha when Yaakov dreams, he dreams of a ladder and its head reaches the sky – VE ROSHO (there’s that word again) MAGIYA SHAMAYMA.
The Sages learn from it that there are two unities: one ROSHO – for evil and one ROSHO – for G-d. This spot, where the Temple mount is located and where the first and second stood, and where the future third Temple will stand. As long as the Jews are united for the right reasons, the Temple will be built. The twelve stones represent the twelve tribes of Israel united, fused together by one central being, G-d. This place -MAKOM – the temple is a representation of unity and peace. There was never any metal allowed to enter into the Temple because metal represents war. Our Shabbat table in many ways represents an altar that was an important vehicle in the temple. Many communities have the tradition to take the metal knives off the table when the grace after meal is recited. We do this to show a sign of peace, a sign of unity.
The united city doesn’t mean being united with other countries. It’s a place where all the Jews are supposed to be united. When we are unified then we will be allowed to build the Temple and live there in peace! May we see the rebuilding of the Third Temple in our times very soon!

 

The Prototype of Judaism

August 22, 2013 Emunah/ Belief in G-D No comments

 

Avraham was the pioneer of combining faith and truth. It was an unprecedented first for mankind. Rabbi Akiva Tats mentions that it’s a fundamental concept in the writings of the mystics. It can be best brought out in this parable.

A girl once traveled a long way from home and got lost in the dessert. She walked a long way and became very thirsty. To her relief, she discovered a well in the distance. When she finally reached the well, she discovered a rope inside. She descended down by holding on to the rope and drank. However when she wanted to climb up, she discovered she was unable to do so. She cried bitterly and called for help. Just then, a young man was passing by in the distance and heard cries coming from the well.

He called out “Who is this down there? Are you a demon or a human being? The girl called up from the well relating to him what had happened to her. Then she pleaded with the voice, “Please pull me out!”

“I will help you on one condition. Agree to marry me!”

The girl agreed and he pulled her out of the well. They spoke to each other and both consented to marry each other. The boy promised that he would come to her parents as soon as possible and officially marry her.

“Who are our witnesses that we are betrothed?” asked the girl. Just then a weasel passed by. So the young man said, “let the weasel and the well be our witnesses that we will be faithful to each other.”

They parted; the boy to his home and the girl to hers. She stayed at home and waited for her fiancé to come and fulfill his promise but time passed and he never appeared. Her parents suggested other matches to her but she refused. No matter which matches were proposed, she adamantly refused. Until people just gave up hope that she’ll never get married.

And what happened to the boy?

After he returned home, he was very busy and forgot about that episode in the desert. He married a girl in his hometown. His wife bore him a son. When the baby was three months old, a tragedy occurred. The infant was bitten by a weasel and died. Another little boy was born to them but one day while he was playing by the well, he accidentally fell into it and died. Grief-stricken, the wife said to the husband, “Had the children died a normal death, I would have accepted the heavenly decree without questioning. But since the events were so extraordinary, we must seek a reason for this strange punishment and search ourselves for some previous guilt.”

Now, the long forgotten scene in the dessert came back into the husband’s memory. Is it possible I’m being punished for not keeping my word? The wife insisted that he find out what happened to that girl. “It was your obligation to be faithful to her.”

The man traveled to the town where, long ago, the girl told him she lived and inquired what had become of her. Who did she marry?

“There is one old maid by the name you mentioned, but she is not in her right mind. There is no use of talking to her about getting married. If a suitor comes, she begins to act in a strange manner.”

The man immediately goes to the girl’s house and explains to the father the story that had transpired long ago. “It’s my fault; I have freed myself from my wife to be true to my word and I shall marry your daughter. When he walked into her room and began to speak, she screamed like she had done with the previous suitors. Then he said two words, “The weasel and the well”. The girl fainted and when she recovered, she had gained her former composure. They were married and had children.

The young man represents EMET/ truth, while the lost girl represents EMUNAH. When the girl was helplessly in the pit, that’s EMUNAH without EMET – no direction; would inevitably fall into a pit, just plain old blind faith.

“Who are you” EMET needs clarification, however has no staying power. He forgets about her. EMET has no loyalty unless Emunah’s there. EMUNAH’s route is NE’EMAN – loyalty, it will always be there no matter what. The girl had other suitors; however, she was loyal. Judaism needs the Gemara learning, the logic; the EMET however needs the EMUNAH – the loyalty to continue.

Together EMET and EMUNAH form a true love and a proper marriage.

Avraham was the first to possess both qualities KEL MELECH NE’EMAN and propelled him to be the prototype for generations. This is what we should strive for. These are the tools needed to be a true soldier of G-d.