Tag Archive for Ish

Are they some Kabalist/Rabbis who take their powers from evil sources?

July 22, 2016 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Noach Isaac Oelbaum, Berrel Wien, Eliyahu ben Chaim, Asher Hurzberg, Naftali Gonzvi, Pinchus Winston, Yossi Bilius,  Abba Wagensberg, Nissan Midel and The Nachshoni

What’s the difference between a Kabbalist and a Rabbi? A Kabbalist is in a higher tax bracket.

Do traditional Jews take mysticism with a grain of salt? One prominent Orthodox Jew, when introducing a speaker on the subject of Jewish mysticism, basically said, “It’s nonsense, but it’s Jewish nonsense, and the study of anything Jewish, even nonsense, is worthwhile.”

However in many circles going to a Kabbalist is a way of life. One may have a favorite social drink, favorite sport team and a favorite Kabbalist. Perhaps in our New York circles, the Kabbalist has replaced the psychologist as “the go to guy” for help with every aspect of life’s decisions. It makes a great conversation piece at wedding, “Oh, who’s your Kabbalist? Does he take American Express?”

One has to ask if this is the right path for us Jews to consider. Do Kabbalists actually have special powers? And if they do, where do they get their powers from? Is it possible they can get their energy source from a negative evil side? Can we tap in to their superpowers?

First and foremost, one has to realize that once people begin to complicate their lives by attending a Kabbalist it becomes addicting. The reliance increases for every small item. It could start with a legitimate inquiry and gravitate toward the most trivial, like what color paint my patio should be. People start to think, “No I can’t make that decision, I’m not as worthy as the Kabbalist.” This is an addiction and it starts when man seeks to have an edge in life. However, man, not being G-d, is part of that perfect imperfection and is therefore prone to making mistakes. Man, be it the person seeking help as well as the Kabbalist, can, even innocently at times, end up working against G-d even when, at times, he thinks that he is working with Him. As it has been said, the road to Gehinom is paved with good intentions.

We see how having an edge sometimes could lead to a big fiasco. Korach saw through Ruach HaKodesh that from him is destined leadership. But “the eyes fooled him” (Rashi). He didn’t realize is that it was not him who was destined to be the leader but his descendent Shmuel. He misread the divine prophesy.

Similarly, Achitofel was King David’s teacher and was the smartest man in the world at the time. His advice was as good as gold. He saw in Ruach HaKodesh, again that edge, the he is destined the Kingdom. That motivated him to contrite a plan instigating David’s own son Avshalom to rebel against his father. This became one of the uglier episodes in Jewish History. At the end the coup failed and both Achitofel and Avshalom died. What he too didn’t realize was that it wasn’t he who would be king but his great grandson Shlomo.

POWERS TODAY?

In the early part of the 1900’s in Eastern Europe there were documented cases of “DEBUK”- a malevolent wandering spirit that enters and possesses the body of a living person until exorcized. Why was there such a scary phenomenon at this particular period and place? Can one imagine children being possessed by evil spirits? Our Rabbis taught us a concept that when there is a high level of kedusha then there will automatically also be a high level of impurity. In our illustrious Jewish history, this period was known for tremendous amount of Torah learning. The Volozhin as well as the Pressburg Yeshivot were at their heyday and produced some of the greatest Torah scholars that we ever had. But life has to be of equilibrium. When there is a high level of kedusha there will always be an equal amount of evil. The balance must always be.

Today however the generation is substantially weaker compared to yesteryear and it would be highly unlikely that we can produce high levels of great Torah scholars, and equally unlikely to have witches, demons, ghosts or goblins. You are the product of the environment.

Where do magic and extra -terrestrial powers measure on the glucometer of today? Let’s examine the mechanics or at least touch upon one of the many major ways one can elevate himself to superhuman status. In this week’s parsha we encounter one of the more fascinating characters in the Torah, Bilam.

Bilam first appears in our parsha as a human menace, one who with magic or the evil eye by sight or by speech can cause havoc. However we find something interesting that he, by his behavior, is totally dependent on G-d. Although he doesn’t listen very well and transgresses the command against harming Israel, nevertheless he seeks Divine consultation. Strangely, we see a shift later; his devilish image disappears, replaced by that of a prophet who knows the secrets of the future. But we’re not quite finished with him yet. The next episode has him becoming an inciter, who advises corrupting Israel in the pleasures of the flesh. Ultimately, he is killed in battle by the Jews.

In our modern world what can we learn from him? Not the black magic that he inherited from his father (or as some say his grandfather) Lavan. Nor is it the presents Balak received from the gifts that Avraham, our forefather gave to the sons of Ketura, one of his wives. Rav Yirmiya bar Aba taught, “He gave over to them the use of G-d’s name with impurity.” This, Rashi tells us, means that he taught them black magic and demonology. Some Sages teach us that some of the black magic had to do with incense. Avraham received the knowledge of this power from Pharoah as a gift along with his daughter Hagar when he went to Egypt. But today all this is pretty much irrelevant and a waste of time. The Torah is attempting to teach us something. In order to understand a tremendous insight in ourselves and our powers, what we can achieve, we have to examine a few occurrences in our rich past.

We left Egypt in the most thunderous way, with miracles and with the hand of G-d clearly visible. What a way to become a nation. As we know from the Torah and the stories we recite at the seder, we were in a rush (I guess we trace that trait from our ancestors) and didn’t have time to bake the dough. Apparently they didn’t even want to prepare anything for the way, and thus the commentators explain that they had to leave quickly in order to avoid descending to the final level of the Fifty Gates of Impurity. This, of course, is where we encountered Matzot.

However, this does not seem to be correct. Just the opposite! The strength of impurity had been eliminated as a result of the revelation of the Divine Presence, as it says, “For the Children of Israel even a dog will not growl.” (Shemot 11:7). He judged their gods and killed their firstborn. If so, how can it be said that impurity has any control, G-d forbid?

After the redemption had already commenced, from the time the plagues had begun 12 months prior, Evil (Sitra Achra) began to lose power and he continued to do so from that point onward, particularly from the time the actual oppression ended which was on Rosh Hashanah, as it says in Tractate Rosh Hashanah (11a).

In the month of Nissan, and especially on the first night of Pesach, Evil- the S”A was completely beaten and conquered to the point of extinction. If so, how can one say there was concern about the power of the 50th gate of Impurity?

For, G-d, shined His holy light onto the Jewish people, as the author of the Haggadah has written, “The King of Kings was revealed to them.” Therefore, they could not remain in Egypt a moment longer lest the S”A become completely eradicated and free will become eliminated. Egypt was the chief of all the Klipos- negative energy, and if she had been destroyed then so too the S”A and Evil inclination would have been destroyed completely. Free will would no longer have existed, and for this reason they could not delay. Thus, the verse says, “Egypt imposed itself strongly upon the people to hasten to send them out of the land, for they said, ‘We are all dying.'” (Shemot 12:33).

Thus, redemption had not occurred as a result of their own merit, but on the contrary, they had been quite absorbed and drowning in the zuhama and depths of Egyptian impurity. Indeed, only as a result of the merit of covenant with our forefathers Avraham, Yitzchak and Yaacov had this been accomplished.

What begs to be asked is in what method did G-d eradicate and weaken Evil, the Yetzer Hara?

At one point in history, the leading sages were Rabbi Yehudah, Rabbi Yosei the Galilite, and Rabbi Shimon bar Yochai. While discussing what attitude to take towards the Roman government, Rabbi Yehudah suggested a friendly one, Rabbi Yosei expressed no opinion, while Rabbi Shimon spoke very bitterly of the Roman tyrants and advocated every possible defiance. Rabbi Shimon could never forget the terrible sight of his beloved master and teacher, Rabbi Akiva, being tortured to death by the Roman executioners. The sages were not aware that their conversation was overheard by a certain young man, Judah ben Gerim. At one time a disciple of Rabbi Shimon, Judah ben Gerim later turned spy for the Roman authorities. This treacherous man reported the conversation of the sages to the Roman authorities.

Rabbi Shimon fled for his life together with his son Rabbi Elazar. Without telling anyone of their whereabouts, they hid in a cave for thirteen years.

One day after Rabbi Shimon emerged he met Judah ben Gerim, the treacherous spy who had caused him so much trouble. Rabbi Shimon exclaimed, “Is this man still alive?” and soon afterwards Judah ben Gerim died.

Our Sages comment how Rabbi Shimon killed the spy. “Rabbi Shimon gazed at him and he turned into a heap of bones.” With his gaze, Rabbi Shimon bar Yochai was able to suck out all the kedusha of the individual, like a mosquito sucking blood from a person. Similarly by the redemption, the kedusha was being drained out of Egypt and for this reason the Israelites had to hasten their leave.

According to the Mystiques, our job in this world is to uncover or perhaps increase the sparks of kedusha from elements and people that we encounter. Everything is covered by a shell (klipa). There are times when we can increase the kedusha from under these sparks, but there are also times when we can decrease kedusha; empty it of its holiness. The two examples we used were Egypt and the death of the spy by the gaze of Rabbi Shimon bar Yochai. In order for evil to exist it needs sparks of kedusha. For this reason all of our most notorious enemies have had in one sense or the other an association with G-d, the Torah or the Jewish people.

Shabtai Tzvi (1648), the false prophet whom we discussed a few weeks ago, began eating prohibited foods claiming he was able to bring out the spark of kedusha from these products even though in essence you can’t. When the Mashiach comes then we all will be able to eradicate those sparks. Apparently Shabtai Tzvi thought he was the Mashiach and gave his stamp of approval to do so. The Sages were suspect of his claim and thought otherwise. We have seen that all of Creation is composed of a mixture of good and evil. Likewise, in every food that a person eats there is a combination of good and evil. Food physically consists of good counterparts, i.e. nutrients, and bad aspects, i.e. waste or indigestible matter. Likewise, spiritually, food contains sparks of holiness, or good components, and husks, or kelipot, which are the gross, bad components that encompass the sparks.

Eating is one of our most common activities. It must be G-d’s Will that we are so involved in eating. There must be an important spiritual purpose to it. If we really can separate good from evil by eating correctly, then this purification has great ramifications upon all levels of reality.

HOW CAN WE INCREASE OUR ABILITY TO BE SUPER?

Let’s examine Noah. Noah was an ISH (man) TZADDIK (righteous person) TAMIM (who was completely righteous) (Genesis 6:9). The word ISH is a compliment in its own right, and the additional descriptions heap honor upon honor on Noah. No other personality is described with so many consecutive praises in one verse!

The first verse in the Book of Psalms teaches: “Fortunate is the man (ISH) who has not gone in the counsel of the wicked, and has not stood in the path of sinners, and has not sat in the company of scoffers.” The Midrash Socher Tov, in the name of Rabbi Yehuda, comments that the phrase “Fortunate is the man (ISH)” refers to Noah, since Noah is called ISH, as in our pasuk.

Why is Noah described as “fortunate”? According to the Midrash, Noah was fortunate in that he did not follow the ways of the three categories of people (wicked, sinners, scoffers) cited in Psalms. These three negative categories correspond to the three generations that arose in the world over the course of Noah’s lifetime: the generation of Enosh (Adam’s grandson, who initiated the practice of idolatry), the generation of the Flood (who were immersed in immoral behavior), and the generation of the dispersion (who built the Tower of Babel in order to wage war against G-d). It was Noah’s good fortune that he did not go in the path of any of these three generations.

The Midrash teaches us that Noah spent his entire life surrounded by evil and wickedness, yet he managed to make himself into one of the most righteous people who ever lived. This is a remarkable feat. How is it possible for a person to maintain such a high level of spirituality while surrounded by an environment of depravity and corruption?

A passage from the Talmud will help us resolve this question. Ben Zoma says, “Who is a wise person? One who learns from everyone.” (Avot 4:1). This is a strange statement. It seems reasonable for us to want to learn from righteous people, but what is wise about learning from the wicked?

The Berditchiver Rebbe remarks that righteous people are able to perceive positive qualities in even the most negative situations. From everything they encounter, they learn how to serve G-d better.

For example, if a righteous person were to witness someone passionately engaged in sinning, he would recognize and appreciate the tremendous motivating power of passion. However, instead of taking that power and using it to accomplish negative goals, the righteous person would redirect it for a meaningful purpose. The correct channeling of passion has the potential to change rote, sterile performance of God’s mitzvot into mitzvah observance driven by enthusiasm and fire! (Kedushat Levi, end of Parshat Bereishit.)

Noah epitomized this ability to channel negative forces toward a higher purpose. A hint to this idea is found in his name. The Torah tells us (Genesis 6:8) that Noah found chen (favor) in the eyes of God. The name NOAH (nun-chet), when reversed, spells CHEN (chet-nun)! Noah found favor in the eyes of God by mastering the art of reversal. He had the ability to redirect every energy from a negative goal to a positive one. All powers come from one source, and therefore they are all good; the only question is how they are used. It is written in our holy books, “Who is strong? One who conquers his self.” Our sages define conquering as channeling and redirecting, and that is what Noah did.

This is why a wise person learns from everyone. Instead of being corrupted by his evil generation, Noah used it as an opportunity for spiritual growth. He had the ‘best’ teachers available! All Noah had to do was learn to take their ingenuity, arrogance, passion, jealousy and zeal, and use them in a productive, constructive way to get closer to G-d.

The understanding from the writings of our great Sages is that each one of us has been created in our own unique way and each individual can reach to the highest spiritual superpower level by his own gifts and abilities. There must be a tremendous amount of Torah learning, refinement of character and acts of kindness. The secret is it has to be done measured correctly to our own self. We all can tap in to Kochot-powers that we didn’t know we had. If we hone our abilities we would be shockingly surprised with ourselves. By channeling different aspects of our character traits and shuffling around the different reservoirs of our personality we can master the world. This was Noah’s great ability. He was able to redirect kochot and channel the energy in a positive G-dly light

May we all learn how to transform the power of every energy into positive actions in order to become the best we can possibly be ….. and that can be enormously super!

So in conclusion there is no difference if one, the kabbalist, goes through evil or kosher route, since  all sources  originates from G-d. This is evident from the reliance Bilam  put on the Master of the Universe. What is important to note that we are able to transform a negativity to a positive light. Noach is the prime example of this. The other way around is also true, Furthermore, the kedusha in the world is not on the strength of yesteryear therefore the power of evil is not as strong. Good and evil are always equal.”

Adam and King David: a deal is a deal

October 8, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar frand, Noach Isaac Oelbaum, Yossi Bilius
We begin the Shabbat services with the statement “LEH CHU NEH RANENA L’HASHEM” let us all sing to G-d, here Adam is in the taking charge role which fits him well as he leads the world in praises and songs to G-d. The plain explanation is that only he, a human, had the gift to do so. There was no other creature capable to lead the world like a human.
 However, there is more to it. Adam personally, was tremendously gifted in the area of praise, song. It’s no coincidence that there was one other who dominates the Shabbat prayers with his praises and song, King David. Well, there is also a link between the two, or perhaps I should say a transaction that occurred that will bond them forever.
Adam was shown the soul of King David and the fact that he was destined to live only 3 hours. Adam was very grieved at this loss of potential. He inquired whether he was allowed to bequeath some of his own years to David. The Almighty answered that Adam was destined to live for 1000 years, but that he would be allowed to give up some of those years to David. Adam then bequeathed 70 years to David, so that Adam lived for 930 years and David lived for 70 years.
As we all know in the business world the more one thinks of a deal that he made, that he signed, sealed and delivered, that he signed mazal u’bracha on, the more he second guesses the transaction. The Sages teach that when Adam was about to turn 930 years old, he regretted his earlier generosity and wanted to back out of the deal. G-d urged Adam to keep his word.
The Rokeach cites an even more startling version of this Medrash: When Adam originally agreed to give over 70 years of his life to the future King David, he signed a document to that effect. The document was “co-signed”, so to speak, by the Master of the Universe and by the Angel Matat. In the Rokeach’s version of the Medrash, when Adam turned 930, he tried to deny that he ever made such an agreement. At that point, the Almighty pulled out the document proving that he had made the deal!
The Medrash in Tehilim cites in this vein, that King David’s comment in Tehilim [146:3]: “Do not trust nobles nor sons of man (ben Adam), for he holds no salvation”, refers back to Adam’s attempt to retract his gift of the 70 years.
In our world of business if someone negates on a business deal he is looked down on. He actually, to some extent, black listed in the industry. Honoring a transaction is one of the basic laws in business. I once bought an expensive ruby my first year in the Colored Stone business. My Father was shocked that I bought such an expensive stone; he was even more shocked at the lousy choice I made. He ordered me to bring back the dealer and negate the transaction. It was one of my most humiliating experiences in the industry. It is something that had never happened again. My father explained to the dealer that “he’s young and inexperienced”, which I apparently was, and luckily he accepted and took back the stone. However, he never did business with me again. I learned, from then on, to be real sure before I utter the word “deal-mazal!!” and to be an expert in the merchandise I buy.
One of the methods a businessman conducts himself is using the shock system. He says in a stern voice:  “I’m buying this product at this price and that’s my last offer, take it or leave it!! Make a decision quickly or I’m leaving now, there is another place I saw a similar product; is it yes or no?!!” One businessman used the shock treatment a bit too much and it cost him dearly. On a colored stone buying trip in Bangkok, Thailand one individual took the stones in his left hand and stuck it out the open window and threatened if you don’t agree on this price and not say “mazal” I’m throwing the stones out the window. They agreed, and the transaction took place. The natives, the Thai people are a very honorable people and would never negate on a transaction that they shook hands on; however, they don’t like to be threatened, so when he left their building, there in the courtyard, they broke the very arm he threatened to throw the stones with.
Astonishingly, Adam was not rebuked by G-d for trying to turn back on the deal. As a matter of fact, incredibly, he was praised. How can that be?
The book Mayanei haChaim by Rav Chaim Zaitchik makes an interesting observation.
This desire to retract, in this particular special situation, does not stem from evil or shortcomings on Adam’s part. On the contrary, it stemmed from his greatness and his understanding of the value of life…….How is it possible, one may ask?

In order to understand why G-d not only did not punish Adam for wanting, having chutzpah to negate on the deal, but praised him, we must explore why G-d chose for the first man the name “Adam.”
The most popular reason why man is called Adam is because man comes from the ADAMA – the ground. However, there are other various names that Adam is called by; some are ISH, ENOSH and GEVAR. Why it is that ADAM was the name chosen to represent man? We just finished a month long of holidays and the one underlying theme throughout the month – or I should say two months – is TESHUVA – repentance. During this period, we pound our hearts and we recite the thirteen attributes of G-d. As we said in our High Holidays issue, G-d guarantees us that if nothing else works, that if no other method of prayer is accepted, the thirteen attributes will go through. What is it about this particular prayer that has that kind of ability? The philosophy behind the recitation is we have to strive to be like G-d, and by reciting His attributes, we affirm our commitment to work on ourselves to have just the right measurement of kindness, mercifulness, temperament, etc. This is the reason why ADAM, the name, represents man the best. We learn in the Prophets – Nevi’im – ADAMEH LE ELYON – we shall be similar to G-d. This is man’s mission in life. So our goal is to be like G-d, ADAMEH.

Now, the question of why G-d praised Adam and called him a tsaddik even though he wanted to negate the deal is becoming more clear.
The Ibn Ezra asks why we must honor the elderly by rising before them. The Ibn Ezra answers that people who are elderly have learned to appreciate the value of life. They deserve honor for that recognition. For appreciation is a fundamental feature in the Jewish philosophy.  A person acts differently, thinks differently, and has a different perspective on life when he is in his fifties and sixties than when he is in his twenties and thirties. He is a different type of person. We need to honor that perspective and attitude by rising before such people.
When Adam was “born,” and was told he had 1000 years in front of him, it was tantamount to someone coming to a millionaire and asking for $1000 donation. The millionaire is prepared to flippantly give over the 1000 dollars. It means very little to him. But if this same millionaire loses all his money he will be greatly aggravated over the fact that he gave away 1000 dollars.
At the end of his life, Adam was like the millionaire who lost his money. The 1000 years that he once had in front of him were now behind him. He had a different perspective on life now. It is because of that perspective that we rise up before the elderly. It is because of that perspective that we say “Precious in the Eyes of G-d is (the time of) death for his righteous.”

Rav Chaim Zaitchik interprets that Adam  — as with all Tzadikim — cherished life so much that as he was approaching death he could not bear to forgo the opportunity he had to accomplish more with those extra years. The potential to live and be like G-d is a burning desire in all of us, and it’s awakened only through age and life’s experiences. There is so much that a righteous person, one who appreciates life can do with even one more year, with even one more month, with even a single day. Life is so precious that when he realized that his time was up, he became so distraught and irrational that he forgot his promise or was willing to retract the promise (depending of the varying versions quoted above).
Interestingly, King David had fallen victim to the same desire to live. Towards the end of his life, he knew that he is destined to die on Shabbat. David also knew that if one learns Torah, the Angel of Death cannot harm him.  He then devised a plan, when his seventieth year was approaching, he would learn constantly without stop from when the Shabbat begins till it ends twenty five hours later where then he will be safe.

 One Shabbat he hears noise from his garden and after ignoring it for a while, succumbs to his curiosity. Those few minutes where he looked outside was all the Angel of Death needed. For those minutes of non Torah learning he was able to take David’s life.
 Subconsciously, we want to be perfect. The Jewish philosophy is all about emulating G-d. G-d rested on the seventh day, for this reason we rest. We conduct kindness because G-d does kindness with us. Patience is a virtue because G-d is patient.  Perfection is the goal. Unfortunately, that goal is rarely reached.  Rabbi Moshe Chaim Luzzatto in the book Messilat Yesharim writes that Ninety five percent of people when asked before they leave this world, if they  fulfilled their life dreams, did they accomplish what they set for in life said “no”. We don’t realize how much life means till later in life.  That appreciation is special and G-d loves it.
 Interestingly, this episode accomplished several things.  David received seventy years and Adam elevated his status to a tsaddik.

Making thing clear on our priorities

August 24, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar frand, Berel Wein, Yossi Bilius and Dr. Abba Goldman, Chana Weisberg

 

Woke up, fell out of bed

Dragged a comb across my head

Found my way downstairs and drank a cup and looking up I noticed I was late I thought for a second, held my breath ready to embrace an action pact day. I have to figure out what’s on the agenda and what to tackle first.  I have to priorities. There is an important business deal that could land some nice money and pay for back tut ions. There is also my daughter’s play which could overlap the business appointment. Oh yes, I forgot there is this and there is that.

 

There’s a compelling phrase in Job (5:7): “A person was born to work.” In other words, this world is a place where we get things done. However, as anyone who has stayed up all night working will tell you, we can’t do it all. The Misilat Yesharim, one of the classics in Jewish literature character improvements books, writes that ninety eight percent of people before dying admitted they have not accomplished half of what the set out in life. That would be considered a major disappointment, So it seems like, we have to prioritize, as best as possible, what is needed to do and what it is we are trying to accomplish.

However, poor judgment and bad values are common. Some more apparent than others:

 

How many remember this classic tale?

 

A Londoner parks his brand new Porsche in front of the office to show it off to his colleagues.

 

As he’s getting out of the car, a huge truck comes speeding along too close to the curb and takes off the door before zooming off. More than a little Distraught, the Londoner grabs his hand phone and calls the police. Five Minutes later, the police arrive.

 

Before the police man has a chance to ask any questions, the man starts

Screaming hysterically: “My Porsche, my beautiful silver Porsche is ruined. No matter how long it’s at the mechanic it’ll simply never be the same again!”

 

After the man finally finishes his rant, the policeman shakes his head In disgust. “I can’t believe how materialistic you bloody Londoners are,” He says. “You lot are so focused on your possessions that you don’t notice anything else in your life.”

“How can you say such a thing at a time like this?” sobs the Porsche

Owner.

 

The policeman replies, “Didn’t you realize that your right arm was torn Off when the truck hit you.”

 

The Londoner looks down in horror.  He screams…….

My Rolex!!!

 

The message is clear and with humor nonetheless. We know where this guy’s priorities are; hope it’s not yours. Interestingly, though, this next classic very common story, although an important lesson no doubt is followed by an interesting Torah incident make us more aware that to priorities is not a simple matter.

 

Naomi is married to a very busy, goal-oriented individual. She often laments how due to his overloaded schedule, they rarely spend quality time with each other.

One day, Naomi phoned her husband to tell him that a very important client, who had been trying to meet with him for a long time, had called. She had taken the initiative and scheduled a meeting for 8:00PM that evening at an elegant restaurant in a downtown hotel.

 

Naomi’s husband thanked her for her efforts and assured her that he’d rearrange his schedule to make the meeting.

 

At 7:45PM, Naomi’s husband drives up to the hotel; by 7:55, he’s seated in a quiet corner of the restaurant, at a discreet table conducive for discussion. By 7:57PM, he has smoothed his tie and ordered drinks for himself and his client. At a minute to 8:00, he clicks off his cell phone and clears his mind from all the day’s issues, so nothing would distract him.

 

A few moments later, to his utter astonishment, Naomi enters the restaurant dressed in an exquisite outfit. He watches as she purposefully makes her way to his table and gracefully sits down opposite him.

 

His perplexed expression briefly turns to annoyance then to anger, but finally settles on admiration as it dawns on him that his wife is the “important client who had been trying to meet him for a long time.” She has gone through this elaborate scheme just to make him appreciate that she was no less worthy of his time and attention than any lucrative client.

Their hour together in the quiet corner of that elegant hotel, with his cell phone turned off and all other appointments cancelled, was productive and enjoyable for both of them. So much so, that hopefully, Naomi won’t have to rely on such ruses to make it happen again–more regularly…

 

The priority to have shalom between a husband and wife is so great, it is so dear to G-d that HE says: Let my name be erased in the water, if only to bring peace between man and wife. This is referring to the sotah a wife whose husband suspects her of adultery where then she has to go through a ritual. This consist of the wife, who denies the charges, having to drink a specific potion administered by the priest where this mixture consists of a parchment with G-d’s name being erased with water mixed with the ashes of a red cow. If she’s telling the truth, she will incur abundance of blessings. However if she’s lying she and her partner in sin will die a gruesome spectacular death

 

Family is very important. There is an incident though involving our great leader Moshe that has to be addressed.  Moshe on his return to Egypt as the Redeemer of Israel stopped with his wife and two sons to take up lodging for the night. The Torah tells us that Moshe “…was encountered by G-d who sought to kill him”. Rashi in his commentary cites the Midrash that tells us that when Moshe embarked on his journey to Egypt, Eliezer (his second son) had already been born but was not yet circumcised. Moshe believed that circumcising him prior to embarking on the journey would endanger the life of his newborn (Eliezer). On the other hand, to delay the journey would be unacceptable because G-d told him to go to Egypt.

 

Moshe’s obligation to circumcise his son would have been at the first available moment. When Moshe stopped for his night’s lodging, he first attended to unloading his pack animal rather than circumcising his son. Because of this delay an angel came and tried to kill him.

 

We see life is full of important decisions and one has to priorities and categories what’s deemed most important. Was unloading his pack of animals and settling in or circumcising his son more important? Where does the priority lie?

 

Rashi, in commenting on the first word of this week’s parsha, based on Midrash, expands the meaning of the word eikev implying the word, means “foot” or “heel.”  He comments that there are commandments and values in Jewish Torah life that the Jews somehow take lightly. Keeping Shabbat is cool however saying the prayer for the moon can be ignored. They grind them into the dust of everyday life by stepping upon them with their foot and/or heel. It is these, so to speak, neglected commandments and values that are the true key for spiritual success and a good life. Rashi emphasizes to us that the choice of the word eikev,Torah is teaching us the valuable lesson of life that there really are no small things or inconsequential acts.

 

The rabbis in Avot taught us to be careful with “light” commandments just as we are justly careful with more stringent and weighty commandments. The rabbis emphasize that one does not know the true effect of the observance of these “light” commandments in the reward and punishment scheme of the judgment of Heaven. So the Torah in effect teaches us to watch our step and actions lest our heel unintentionally treads upon a holy commandment and/or value.

It is difficult for us to measure differing values and the weight and worth of any of the commandments of the Torah. Whenever we need some sort of clarification,, the halachic process, Jewish law, resolves for us what our behavior and action should be. They priorities for us or they protect and prevent us from stomping on commandment that we might deem as secondary.

 

 

Yet, on an intellectual and spiritual plane, we are always faced with decisions regarding our priorities of behavior and action. In essence we are on our own. There are no specifics on how to behave and feel. We are, at times, in the midst of a heart felt prayer to our creator,  when a poor man shoves his hands in front of us  demanding that he be given give some money. What should we do? Shall we ignore the poor man and attempt somehow regains the devotional intent in prayer or shall we abandon the prayer and grant a coin to the beggar? Which value shall we tread upon with our heel?  The Torah doesn’t instruct us.  There is no precise law on those situations, Furthermore there is no particular law or Shulchan Aruch (book of laws) details on emotions.  Although we know G-d doesn’t approve us displaying feelings of anger or other negative emotions. Moshe displayed anger when he hit the rock. That action prevented him from entering the Promised Land. However there is no specific punishment for anger, or for that matter, other negative feelings. Our Sages try to coach us on how to behave. In fact the Torah presents us many stories of our Patriarch and Matriarch and their encounters and experiences. How they dealt with a Lavan an Eisav. Moshe dialogues with Pharaoh, and so on, are all a lesson to be learned. However the Torah does not present it as an instructional set of laws, the ABC of how to behave. We have to come to our own logical moral decision. Our Rabbi today has special classes or sermons to emphasize those lessons however nothing is officially from the written Torah.

 

Perhaps rightfully so that the Torah doesn’t govern our emotions. After all we are not robots. We are not Mr. Spock. It might be argued that the Rabbis have enough say in our lives. Hey! stop budding in. The buck stops here. No emotional control necessary.

 

Its interesting, why did they indeed stop there?  Why didn’t our Sages regulate all aspect of our lives? Why not? If they have enough chutzpah to tell us which shoe to tie first why not instruct us how to display our feelings?

 

One must realize that prioritizing will define who we are. How big is that? We learn from Noach.

 

Noach – the man of the land – planted a vineyard” [Bereshis 9:20]. Rashi comments on the words “the man of the land” (ish ha’adama) that this connotes that Noach was defined by the land.. Noach was the “master of the land”.

 

Ramban notes that this usage sets a precedent (zeh bana av) for such constructs elsewhere in Tanach. The person — “ish” — is defined by what comes after it. The Ramban cites the additional example of “ish haElokim” [Devorim 33:1] by Moshe – the man of G-d, meaning a person who defined himself by G-d. Noach, on the other hand, became a person who was defined by the land

 

Rav Yeruchum Levovitz explains that this teaches a lesson regarding the importance of proper priorities. There are many things which we must do in this world. We have many obligations. But priorities DEFINE what a person will become. The pasuk says “vaYachel Noach ish haAdamah”. Our Sages note that earlier Noach was referred to as a pure and noble spirit (Noach ish Tzadik tamim). Look what happened to him! Suddenly he is called a “man of the earth.” Where did he go wrong? Chazal explain that his spiritual descent was extremely subtle. It was not a dramatic rebellion or change of life style. Heaven Forbid! Noach merely misplaced his priorities and planted what should have been a later crop ahead of what should have been earlier plantings.

 

Noach’s inappropriate first priority became his defining essence as mentioned in the previously quoted Rashi. [Ish haAdama <-> Ish haElokim] The vineyard defined him because that became the number one priority in his life. It is crucial to maintain appropriate priorities.

 

The Sages write that not one human being is the same.  and therefore character traits are very hard to gage. Every individual has their own sensitivities and what might be easy character trait to overcome for one can be a tremendous struggle for another. This is clearly evident by the Torah. Avraham and Yitzchak, father and son were two very different individuals. They had the same goals however they approached their challenges in their own unique way. So one set of rule will not be applicable for all. High expectancy of character traits cannot spell out every situation. One has to use judgement in the right way. As a matter of fact Jewish education has flirted with the idea to approach each child with a different teaching method. This is the proper approach. It’s an injustice to teach and to grade children, students the same. Obviously because of the cost involved that approach is highly unlikely. Jewish mystical tradition reveals the tremendous power that each human being has to affect the world through the unique gift of freewill. The idea that G-d created a world where humans were given a freewill is a gift of tremendous magnitude and responsibility in itself. That is the responsibility where the Torah gives us the ability to show who we are, what we will define. Will we get are priorities straight like Moshe-the man of G-d or not like Noach-the man of the land?

 

So we see what define a person’s essence is how he deals with his personal agenda