Tag Archive for King David

A deal is a deal

December 27, 2016 Uncategorized No comments
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.

THE PERSONAL LIVES OF GREAT LEADERS

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NIXON AND RABBI AVIGDOR MILLER

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

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

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

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

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

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

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

Jewish monarchy

February 11, 2016 Uncategorized No comments

 

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Baruch Dopelt, Yossi Bilius, Pinchas Winston, Asher Hurzberg and Dr. Abba Goldman

In our illustrious glorious past we’ve often yearned for the mashiach.  When we were in grade school we had to recite that “we believe whole heartedly that Mashiach is coming”. Mashiach this and Mashiach that. There have been many songs sung, manypsalms read, There even was a period where many of our people were killed for they thought that time had come and were careless, where they’re usually very careful,  in dealing with  gentiles arousing their  hostility and Anti-Semitism only to be disappointed with a false prophet.
 How ironic it is then, the proud Jews that we are, with our glorious past, the beautiful temple both past and future, that the Mashiach signs in through an undignified manor. We would never write a Hollywood script like this. Here, there is no poor or rich young couple who loves each other, have a baby (Mashiach), is allergic to kryptonite, and can’t keep him etc. It’s quite different script. One cannot complain “this movie is predictable -same formula”.
 Let us take a look at the relevant places in the Torah and perhaps, dig deep, learn some insights into the mashiach
This is where the Jewish monarch and the  Mashiach comes from……..
         Uncharacistaly, Yehuda, leader of the tribes visits  a prostitute, who is his daughter-in law in disguise. The Sages, say that the cohabitation of Yehuda, Tamar, his daughter in law, resulted in the inception of the Mashiach……Go Figure!! (Please see highlight section for full synopsis)
  One may ask, how can the Mashiach come in such a degrading way?
Wait there is more!
        *The seed of the Mashiach was also implanted in a bazar way by Lott,  Avrahams nephew, After the destruction of Sedom, Lott’s two surviving daughters believed that the world was destroyed. They devised a plan to seduce their father on back to back consecutive nights after getting him drunk where they will procreate and populate the world once again. Ruth, is a descendant of this union The oldest son/grandchild Moav is where Ruth, the grandmother of king David, comes from.
        * Boaz, a widower,  a leader and descendant  of the tribe of Yehudah marries Ruth, the convert, a widow herself to the childless son of Elimelech, a descendant of Yehuda as well.  The courtship was strange, Ruth appear that night on the threshing floor  to be as close as possible to the fields at a critical time in the harvest. Niomi, her mother in law, instructs Ruth to uncover Boaz’s feet so as to wake him and set the process of “yibum” in motion. Pretty odd isn’t it. The union between Boaz and Ruth was in question for A Israelite is forbidden to marry from Moav. Boaz died the next morning after their wedding night and Ruth gave up her child to Niomi to raise.
         *King David marries Bat-Sheva in one of the most controversial union in our history. Did he usher Bat Sheva’s husband to the battlefield in what was presumably a death wish? The marriage between David and Bat-Sheva produced King Shlomo
This is our royal past?
 In our current mindset or Western mentality we, perhaps, will entertain the thought of the Mashiach having that kind of introduction for  we have grown accustom to a very promiscuous nature. The media has etched in our minds the kind of sexual provocation daily. Car commercials, game shows and even real estate ads come with a door prize and a smiley attractive female or male model. Television, no matter how PG it is full of sexual innuendos. Let’s not forget the advancement of the internet….GOODNESS GRACIOUS!!
 Furthermore, as we Jews moved around the world we are constantly reminded through our neighbors about their immodest appetite way of life. We were the only Jews living on the block, in my childhood home in Rego Park. It was a predominantly Irish neighborhood and it was difficult to stay focused even as a very young Yeshiva grade school student with the immodest dress of my non-Jewish neighbors. What’s an orthodox boy doing living in this part of the world?
Interestingly, if one notices our biggest test growing up before entering our young adult, where then we are introduced to inflated egos, pursuit of money, keeping religion, is to watch our brit. There is a tremendous insurgence or wave of desire where hormones are flying uncontrollably when entering the teenage years.
This is our mundane life of today where the western culture has a tremendous influence. However, why has the Torah have to introduce the Jewish monarch and future Mashiash in a degrading way. Golden Yerushalayim and its purity should be left alone. Why drag it to such shmutz?
Furthermore, why is the topic of Erva-  promiscuity associated with the kingdom. Why not murder? Jealousy?
Lets examine an aspect of brit milah where then perhaps we might understand the topic of mashiach a little more clearer.
  Adam HaRishon was created circumcised, as it says, “God created man in His image …” (Bereishis 2:5). Avot d’Rav Nossan 2:5
Rav Yitzchak said, [Adam] caused his foreskin to be extended [and cover his circumcision]. Sanhedrin 38b
Interestingly, this is what the Greek Jews were a custom to do in the time of Chanukah. They were ashamed that they were different then the Goyim. The sexual revolution was influencing the world….sounds familiar. It was custom to remove your cloths entirely in many social functions. The Greeks believed in exposing the beautiful body. However the Jews, because of their brit had a different look, were ashamed.
The Greeks put a spiritual barrier between the Jews and their G-d. In Hebrew the growth of foreskin is called  Orlah. This was the  mistake of Adam. 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 God which has to be removed.
There are two aspects of the mitzvah referred to in the verse. Firstly, Milah is a sign of the covenant between Avraham and God; secondly, Milah is to take place on the eighth day from birth. We should take note of the point in the Parsha at which the Mitzvah is commanded after Avraham’s successful routing of the Canaanite kings. It’s no coincident that saving Lott, his nephew, who holds the seed for part of the Mashiach, is a precursor for brit milah.
 When Avraham  placed his faith in G-d for his physical sustenance, he demonstrated his unwavering commitment to live above nature. As a result, he was provided with the means to remove all the Orlos Adam’s mistake had brought to mankind. This is the Bris Milah which is performed on the eighth day (eight always symbolizes the spiritual, supernatural realm, as we see through Chanukah as well).
Why was Bris Milah so important to history? As the following reveals, it is the source of Malchut (of kingship), and therefore, the Final Redemption.
And Yosef said to his brothers, ” ‘Please come near to me,’ and they came near to him and he said . . .” (Bereishis 45:4). Why did he call them if they were already next to him? Because when he told them, “I am Yosef your brother” (Ibid.), they were in shock to see his royal position. He told them that his royalty was a direct result of this. (Zohar 1:93b)
What was Yosef referring to? The Zohar explains:
” ‘Please come near to me,’ and they came near to him”: He showed them that he upheld Bris Milah, saying, “By keeping this intact, I was able to attain royal status.” From here we learn that whomever keeps this sign intact will merit royalty. (Ibid.)
In other words, Yosef was saying that his royal status had been conferred upon him by Heaven for having resisted the advances of his master’s wife, Aishet Potiphar. Such intimacy would have been forbidden to him, and though he had been tempted at the time, in the end he had overcome his yetzer hara and had run out of the house, risking her vicious retribution that followed.
However, the Zohar is not finished yet, and backs up its statement with the following:
From where else do we know this? From Boaz, as it says, “As Hashem lives, lie down until the morning” (Rus3:13). His evil inclination was enticing him, so he made this oath to keep his bris intact. (Ibid.)
In other words, while he was secluded with Ruth, he desired her then. However, intimacy with her then was improper, and therefore he made the oath to safeguard himself against a sinful relationship. If she was to be his wife, Boaz reasoned with himself, it had to be after all the halachic conditions had been satisfied. Thus the Zohar concludes:
The world is called an OLAM. Interestingly OLAM means hidden. What is hidden? G-d is hidden and he is hidden throughout the world. Interestingly the more we do G-d’s commandments the more vision and clear the world looks.
This OLAM is like a game. A game similar to “Wheel of Fortune”, where one has to turn over the puzzle board and therefore making the entire board clearer. The board is pretty large it encompasses the entire world.   The mission of the Jewish people over the last 3,300 years, the Jewish role in history and the essence of the concept of the Chosen People – a people chosen for the responsibility of teaching the world about one God and absolute morality. But there is much left to do before the vision the Jewish people saw at Mount Sinai becomes a world reality. The Jews have always believed that they have a key role to play in bringing this vision to fruition. We are to create a society based on a God-given standard of morality that will serve as the model for the rest of humanity to emulate – to be “a light unto the nations.”
When we look back on the vast sweep of the last four thousand years we see how significantly the Jewish people have directly and indirectly affected humanity.
The Jewish monarch represents the Jewish people. He rules with justice and mercy. It’s his mission to guide and to turn over the most impure  part of life and manifest it to a source of kedusha. G-d chose the very organ that is the source of life, which can also be chosen to use for the basest acts, as the site to be sanctified with circumcision. This gives us the profound message that we can use every physical drive for holy purposes.
 Chanukah always falls out during this time of the year where days are short and nights are at its longest. It is our mission to light the candles, to bring light in to the darkness, to see things more clear, to flip the puzzle board, to transform an illicit moment to the spiritual.
Interestingly the menorah is lit by Jews in public showcase all over the world….may we, the chosen people continue to make this world more clear.

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.

Fighting Depression!!!

June 4, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of  Rabbi’s  Akiva Grunblatt,  Yissachar Frand, Yitzchak Ruben, Aron Tendler Dr. Abba Goldman, Mrs. Sarah Esther Crisp

I would like to discuss something so prevalent, so vital, that it has affected our communities, in the most devastating way, Depression. Unfortunately, it’s quite common perhaps because of the high expectation that we have to live by. Keeping up with the Jones and the Schwartz’s can be quite challenging and therefore our responsibilities and commitments assume humongous  proportions as we flounder in a sea of questions, misery and pain. Often there is the feeling that life isn’t worth living.

 

Furthermore, as a generation, we have become very psychologically sophisticated. Terms such as: psychotic, neurotic, depressed, suicidal, anxious, and Freudian color our expressions lending them distinct meanings. Prozac, Zoloft and more Psycho pills are filling our cabinets, glove compartments and making my pharmaceutical salesperson – friend rich, Yes, I know you’re reading this. This is what this country has become.

 

This is probably the most ideal time to present this important subject matter considering the upcoming parshiot which we will be reading in the next few months indicate depression in the air.

 

The Karliner Rebbe (1740-1792) was one to say, “Depression is not a sin – but the sins depression brings about are greater than any sin on its own.” When the fog of depression falls over one’s heart, all growth in is in jeopardy!!!

 

It should be noted that the prime directive which the Torah emphasizes is spiritual growth which is brought upon through positive energy.

Depression infuses a lack of hope; it instills a lack of belief in oneself; it’s debilitating and at times can lead to the most devastating unforgiving acts possible.

 

For two months during the summer, we read parsha after parsha that relates troubling episodes about the attitudes and behavior of our ancestors in the Wilderness.

Beha’aloscha, Shelach, Korach, Chukat, Balak, Pinchas, and Mattot-Massei contain incident after incident in which the pioneers of our nation acted in a manner unbecoming of the “Dor Deah” [“Generation of Knowledge”] which they were supposed to represent. In these parshiyot, the Torah describes sin following sin, complaint following complaint, rebellion following rebellion. “If this can happen to the generation that received the Torah at Sinai, what hope is there for us?”

 

The Torah tries to ease the sting by placing unusual upside down appearance of two letter ‘Nun’s which bracket the pasukim [verses] “When the Ark would journey, Moshe said ‘Arise, Hashem, and let Your enemies be scattered and let those who hate You flee from before You.’ And when it rested, he would say, ‘Reside tranquilly G-d among the myriads and thousands of Israel.'” [Bamdibar 10:35-36].

 

The reason why it was placed here was to put separation between the “first account of punishment” and the “second account of punishment” (to relieve the gloomy impact of an otherwise unbroken narration of one punishment after another, which is depressing) [Shabbat 115b].

I heard a profound insight by Rabbi Akiva Grunblatt – the Rosh Yeshiva of Yeshivat Chaffetz Chaim, which, I believe, you, the reader can either be the recipient or the one suggesting the profound knucklehead statement.

 

The Rabbi’s father – Rabbi Joseph Grunblatt  z’l was the Rabbi of the Queens Jewish Center – a large community in Forest Hills which consisted of many Jews from various backgrounds.

 

Please listen to this and ask yourself if this sounds familiar. Many years ago, Rabbi Akiva was having a conversation, with an individual apparently not as observant then him. The conversation centered on movies. The individual excitingly suggested some of the “must films” to see. However, he back tracked on some of the suggestions stating “I really loved that movie but you can’t see it…that one it’s not for you”. In other words what he was implying is, I can see it because I’m a lost cause; I’m done already, therefore there are two set of rules; I’ve done so many bad averot (sins) that there is no hope for me, but you, you’re still okay with the Creator.  As a matter of fact it would be, to a large extent, at this juncture of my life, chutzpah for me to ask forgiveness from G-d. So I’ll just drag my feet in the mud, live in my cesspool and watch the movies for I’m not worthy.

 

We see from this individual and from the Israelites in these parshiot that they pursued the “pleasures of life”. But what paved the way was “a no hope, I’m doomed anyway” feeling.

 


One has to realize a fundamental and very important aspect of Judaism that many overlook, which we learn from the onset of learning the ABC of Torah!!!    When we received the Torah attached to the intro is the statement ASHER HOTZEHTI ETCHEM M’ERETZ MITZRAIM – which I took you out from the land of Egypt. Apparently, that the Jews – our ancestors were in such a condition that they were the lowest spiritual level ever. They were in the 49th level – one above the last 50th which would deem them lost forever, and yet G-d forgave and redeemed them, elevating them to a nation status. The gravity of the statement is implying one can always return!!! As a matter of fact it is saying it, purposely, right in the introduction. One can read between the lines and understand as long as one’s alive he can’t give up on himself; the door is always open.

 

G-d provides us with an open window to come back which is in contrast to the “no hope depression” feeling that one at times develops. Perhaps, there is another dimension to G-d being labeled our Father. HE is the irrefutable, beyond compare role model for all parents for He exercises patience to the highest degree.

 

Our forefather, Avraham, was known for his hospitality. Once, an 86 year old traveling man was an unexpected invited guest staying for Shabbat. After encouragement to say the Grace after meal – acknowledging G-d – was refused by the old man. Avraham, frustrated, after the third meal, asked the man to leave. That night G-d appeared to Avraham and asked him “how was your day and tell me all about the guest that came over Shabbat”. Avraham went through the list and then mentioned that he asked the old man to leave after he was unappreciative and refused to acknowledge where the food really came from.  G-d answered Him “Avraham, I waited 86 years for him to acknowledge, you couldn’t wait a weekend?” Immediately, Avraham went to fetch the old man and pleaded to return.

 

We learn from an old pro on how to fight depression and how one can one take out the heavy feeling from his heart?

 

The valuable lesson comes from King David and his masterpiece work -Tehillim.  In the onset of Tehilim, it tells how King David approached teshuva-repentance and depression, and how we can learn, in practical terms, the art of repentance from him and how to come back. As we come to the third psalm, imagine for a moment King David’s situation. There are hardships, and there are hardships. The author of Tehillim can tell us a thing or two about such matters. We see King David being pursued by his own son, who wants to dethrone him. Worse, the majority of the populace supports the coup. Most depressing of all, much of this is due to David’s own mistakes.

 

Things couldn’t seem any darker. Yet we find him lifting up his voice to G-d with great poignancy. He starts his prayer with the words, “A song by David”. A song always expresses joy. With these first words of the psalm, we can begin to understand how he could not only survive such a shock but also grow from it.

 

Rav Shlomo Freifeld, zt”l, was an expert in giving encouragement to people in despair. One of his favorite lines was “Don’t be strong. Be great.” When life throws one of its curves at you, you can be strong, biting your tongue and bearing it stoically. That may get you through the hardship, but you haven’t gained anything other than a sore tongue. On the other hand, if you choose to accept what was sent your way and work through it, if you stretch every sinew of your soul to learn from the adversity, you can achieve greatness.

 

David cries out in pain, “How numerous are my tormentors! The great rise up against me!” His ache is palpable, and still he sings because his faith in G-d gives him the courage to turn adversity into a learning experience.

The fundamental root of turning adversity into a learning experience is found in the beginning of Bereshit.  . . . and darkness was on the face of the deep. . . And G-d said, ‘Let there be light,’ and there was light. G-d saw that the light was good, so G-d separated the light from the darkness. . . And it was evening, and it was morning, one day.” (Bereshit 1:1-5)

From this seminal passage we see that darkness proceeded light. In order for light to exist, it had to be created. It didn’t exist on its own. The adversity (darkness) which King David experienced was turned into a learning experience (light). And even when light was created, it was still mixed together with darkness and had to be separated from it..

 

One has to face life ready to accept challenges realizing that darkness and all its problems inevitably must be transformed to light – the learning experience. Only then will prevention from depression take place. This is one of the first lessons we can derive from the Torah, from the darkness of Egypt G-d transformed us into a nation. If we show HIM an interest – the size of a needle, HE’LL open the gates to the palace showering us with the bracha – the size of an ocean!

Exercising our famous Jewish gift, brainpower, wisely

May 15, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of  Rabbi’s  Mayer Glazer, Yisschar Frand, Baruch Dopelt, Jay Shapiro, Uri Sklaar, Yossi Bilus, Dr. Abba Goldman

 

 Hey, Jews are smart! Did you know that?  In fact throughout the course of an ordinary day we practice brain exercises by negotiating contemplating issues with, out of all people, ourselves. For example, any child will think twice about eating meat, no matter how appetizing it is, for he knows he can’t have dairy for the next six hours. So the calculations start. He says “If I eat the hot dog now, will I be clear and free to eat the Carvel ice-cream when it comes my way later tonight? Perhaps if I consume the frank quickly and not waste time and maybe the ice cream which I will be receiving will be delayed by traffic, I could, then, conceivably pull off eating both. Or maybe, perhaps, I shouldn’t take the chance”. “Or perhaps I can sandwich bag the hot dog then I can eat it later after the ice cream”

 These are the negotiations that any red blooded observant Jew has to go through daily. Granted, it’s a challenge but we are committed……aren’t we?
 Baker Bob was one of the finest bakers in the Catskills. Not knowingly, one individual arrived at an event where Baker Bob’s desserts were on display; however, he had a meat for lunch. Anybody who knows anything about baking knows that the best deserts and chocolates are made with butter and milk. It’s very hard to resist Baker Bob’s cakes and pastries. After a half an hour the individual too succumbed to the cakes, even though the time allowed to eat dairy did not arrive, rationalizing, “although my ancestry custom is to wait six hours, I will adopt the German Jews custom of waiting three hours”. As time passed on, he began to be more lax eating dairy right after meat justifying his actions even more, saying “it’s not so bad…at least I’m not eating the two together”. This is a frequent problem among many, where one thing leads to another and the individual degenerates. We have to explore why this is so? Where and how did he develop his brazen authority to feel he’s capable to make such decisions?
   Our people like to exercise, often, the ability to “rationalize”. It’s what we do best. The Jewish cup (brains) is one of the finest in the business; we are not robots; we are known to be thinking machines. Does this precious Jew have the power of decision making? What tends to happen is him saying, “perhaps I’m not so careful about keeping milk and meat laws but I’m careful in other areas; nobody’s perfect”.
Let’s explore the ability to rationalize and how we can use it to our benefit. One has to realize that at times it can backfire and we can get in trouble. The first time we learn of someone rationalizing was the first woman, Eve.
“And she saw that the tree was good”(2:6 Bereshit) It seems like Eve rationalized the tree was good to eat, even though she was told otherwise.
 In the second of this week’s parshiot, Bechokotai, G-d threatens us (26:14) “if you do not listen to Me and do not do all of these commandments”…then……Hey! There are very un-pleasant curses written as a result of not keeping them. One has to ask why G-d is so rigid. So I don’t observe all, however, I keep most.
Furthermore, when do we exercise our famous gift of brainpower?  It seems like the Torah is limiting our “say power” by demanding that we observe all the commandments or else.
 In a few weeks we will celebrate the receiving of the Torah. If one examines the whole courtship of us, the Jews, receiving the Torah there is one important expression that we, our ancestors uttered that elevated and separated us above the other nations. When approached by G-d, we answered “NA’ASEH V’NISHMA”-“we will DO, then we will hear”. It was a tremendous act of faith on our part, it was what HE wanted to hear, where then G-d rewarded us with His Torah. We did not say “what is in it”?  It was for the very reason why we uttered the words “NA’ASEH V’NISHMA” we were chosen. However, by picking and choosing what commandments to keep and how to keep it, we are violating that breach of trust which G-d put so much faith in us to be labeled the “chosen ones.” We are violating the statement that made us famous.
  By picking and choosing what commandments we feel have to be observed, we are creating our own mandate. It’s not G-d’s Torah, it seems like it’s the individual’s own contraption. Is it our morality or is it G-d’s morality? Is it our laws of Shabbat we are observing or is it G-ds. If it is G-d’s, then we have to abide by his rules.
  Many are mistaken to think that if it’s not logical, if it doesn’t make sense, then one is not obligated to perform it. This mindset goes against the main principle of “NA’ASEH VENISHMA” which got us on the map!! This is what made us an attractive commodity in G-d’s eyes.
 A story is told of a college student who made a commitment to start keeping Shabbat. Exited, he had a Shabbat meal by an observant family nearby his dorm room. He got an unpleasant surprise, after the meal, as he entered his dorm room. His roommate, who had left town for the weekend, forgot to close the lights which were glaring bright throughout the entire room. G-d doesn’t waste any time in testing people. His first Shabbat was a painful and tiring experience; however, he mentioned it made him stronger. Besides the commitment he had to G-d and His commandments, he learned to be disciplined. This is an incident that- if successfully passed – separates the men from the boys.
An interesting question arises so when and how can we rationalize our actions? When can we use a little “brain power”?
Let’s return to the first woman, Eve. She saw it was good, rationalizing, to eat from the tree. The problem at hand, it was without authority. We have to ask what argument the snake presented to enhance the tree’s attractiveness persuading Eve to go against her husband, Adam’s command.  The snake said “if you eat from the tree you will have tremendous knowledge like G-d”. Acquiring G-d’s knowledge had such an appeal that Eve would circumvent and jeopardized not only her residency in Gan Eden, but her entire existence?!!
 What, then, is G-d’s knowledge that is so appealing? The Torah. The Zohar says that the Torah was created first and the world follows the Torah’s cue. When we pray to G-d, we are talking to HIM. When we learn his Torah, HE is talking to us. One, who learns, adjusts his thinking to the Torah. That is tremendous!! He becomes, not only closer to G-d, but speaking through HIM. He, who learns, becomes a changed man, a superior man! However, the learning of G-d’s work must be consistent; a regular connection is required. One of the main questions they will ask after one departs this world “did you learn Torah daily”.
However, when one stops learning the Torah on a consistent basis, he, then, does not grow with G-d and therefore, locks in to what makes sense to himself, therefore, stumping his growth.  He makes up his own self style following his internal compass.  He develops an arrogant attitude of “whatever feels right is right”.  He rationalizes that it’s okay to eat milk soon after meat.
 If one wants assurance that the curses above will not take effect, he has to have complete faith that all the commandments are important to keep. To be able to succeed in the mitzvot that G-d designed, one has to make time to learn His masterpiece, the Torah, and apply it to everyday life.
Sometimes we forget the meaning of a world without Torah. A world without Torah is just a matter of the thickness of the veneer. It is literally a situation of “each man is prepared to swallow up his fellow man” [Pirkei Avos 3:2]. The line between a human being and a wild animal – without the guiding moral force of Torah – is indeed very thin.
 On Shavuot, which we are anticipating in a few weeks, we read the story of Ruth and Orpah. Ruth and Orpah were sisters, daughters of Eglon King of Moab. They were from royalty. They had to choose between going back to a strange land with a woman, Niomi, who was an old widow without a possession in the world or returning to their father’s palace. Who really made the rational decision?

Rabbi Frand learns out that if we look at the situation with a cold calculating eye, Orpah clearly was the one who made the logical decision. Ruth made an irrational decision. Why follow Naomi? It does not add up.

Ruth realized the difference between a life with Torah and a life without Torah. When the dilemma was put into those stark terms, Ruth had a relatively easy decision. Life without Torah is not worth living. This is the essence of Shavuot.

 Its not a coincidence that we  learn that Ruth grandson, King David danced uncontrollably with tremendous happiness and vigor in front of the Torah. How can a king not have his controlled demeanor? That behavior might not be fitting for a king; or perhaps it does!!  King David was ecstatic because he knew, like his Grandmother, how Torah can transform  man to a much elevated status. He knew that it is the true “brain power” where it is permissible to rationalize, as long as its studied daily. He knew having faith in G-d, proclaiming NA’ASEH V’NISHMA and doing all of G-d’s commandments is the ticket to a better life.

Anti-semitism and emotions

February 26, 2015 parshat Tetzaveh No comments

This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Berel Wein,  Henoch Leibowitz z’l, Akiva Grunblatt,  Yaacov Menkin, Akiva Tatz and Dr. Abba Goldman


Who was the greatest Jewish King we ever had?
Chizkiyahu (Hezekiah) succeeded Achaz as King of Judah. He was the greatest of all Jewish Kings, excluding David and Solomon. There are opinions that he was the greatest of all Kings including David and Solomon! That’s interesting!! How can anybody be chosen over David as the greatest of all Jewish monarchs. Perhaps, we should explore why this opinion places Chizkiyahu in such high esteem.
It’s vital to bring out an important point in order to understand the answer to our question. Let’s bring an example. My grandfather, Moshe Kimyagaroff, was one of the captivating chazanim in Israel in the 1940’s and 50’s. When a chazzan has his hypnotic moment on the congregation, any interruption will ruin the appreciation of his skill. Apparently, the moment is very special and has great value because it sprouts within anybody who is listening to an enormous amount of emotions. The power of music can be very moving.
 This leads us to ask a question about us – Jews. We pride ourselves of being intelligent people.  Our am Yisrael learns plenty of Torah, Baruch Hashem. It is often expressed that Gemara sharpens the mind. So, if that’s the situation, what is in the forefront for our illustrious people, emotion or intellect?

This Shabbat we have a special, additional Torah reading, Parshas Zachor. That text (Devarim, 25: 17-19) teaches us the mitzva to remember to wipe out Amalek. Amalek is the descendant of Eisav, Yaacov – our forefather’s brother.
Parshas Zachor is the only Torah reading in the entire year which we are all obliged to hear — men and women — as a mitzva de’oraita (a Commandment specified explicitly in the Torah).
However, it’s interesting to note. There are no modern maps with “Amalek” listed. There is no Amalekite government, no UN representative, not even an Internet Country Code. The only people remembering Amalek are the Jews, and we have a Commandment to destroy their memory. It would seem that the best way to perform this Mitzvah is also the easiest — namely, to forget the whole thing.
Why, one may ask, is it so hard to find or identify an Amalekite?
Our Sages tell us that Sancheriv,(705 – 681 BC) the Assyrian king, forced the many nations that he conquered to leave their homelands and settle elsewhere. As a result of these mass population movements, the Sages say, we can no longer identify the nations to which the Torah refers — e.g., Amalek — with the present-day inhabitants of the lands that bear those historic names.
It seemed Sancheriv’s decision to relocate the original inhabitant was a homerun. No one will ever dispute his authority; no one will ever rebel. The reason for this is immigrants are not patriotic. They don’t care about the government, its laws and its people. For the most part, they want to succeed financially. This is their focus, negating much of the French benefits that the host country offers. Their children will enjoy the money earned by the hard working immigrants. However, the kids would be more patriotic then the parents. But that process takes many years and by then Sancheriv would have a firm hold on the country.  A basic example is no babysitter will care and do a better job taking care of the baby then the mother.
 That was the master plan, switch everybody around and rule the world. Sancheriv was able to sleep at night knowing the his empire is secure.
Who are Eisav’s descendants today? Who are the prime candidates?  It seems as if history has caused a split in Eisav’s personality (Amalek’s ancestors), so-to-speak, spreading his characteristics amongst his many descendants of Edom, which can include people as diverse as Russians, Italians, and Americans. This was partially due to Sancheriv’s mixing up the nations a couple of thousands of years ago when Assyria controlled the world of that time. (Brochot 28a)
For this reason, the power of Eisav has dissipated somewhat, limiting his ability to control the world and truly due to Yaakov’s descendants what he set out to do from the beginning – annihilate them. However, should the various parts of Eisav’s personality reunite in a coalition of nations, especially against Yaakov, then WATCH OUT!
However, it’s all speculations, on the whereabouts of Amalek and who they are might very well be a fruitless and perhaps dangerous witch-hunt in trying to locate such brutes. The key to understanding the commandment though lies in the verse that the Torah says about him: ” Who happened upon you (“asher korcha”) when you were on the road, after you left Egypt.” The key word here is “korcha.” In addition to its literal meaning (“happened upon you,”), this word is also rich in allusions. Thus, Chazal add: Amalek “cooled you off” (from the word “kor” –cold), reducing the warmth of your relationship with G-d.
 We see a pattern in the Torah where G-d invokes a tough response to those who defuse the spiritual obeisance. When Yitzchak was born to Avraham and Sarah, G-d’s representatives, his ambassadors in this world, after so many years, it was proclaimed a miracle. Naturally, they couldn’t have kids, however, its G-d that runs the show. But there was one person who belittled Yitzchak, who was the first baby born tiny – Og – the giant was nasty.  All the babies born till then were delivered fully developed. By making fun of tiny Yitzchak, saying “this little thing can’t survive”, he downplayed the miracle. G-d’s response was “the descendents of this little thing as you call him – will end your life”. The Jews of Moshe’s time disposed of Og.
 Another example: when Moshe hit the rock after G-d instructed him to speak to it. By hitting the rock Moshe missed an opportunity to enhance the moment to a great spiritual height. Speech is man’s precious commodity and should be used in the appropriate time.
It seems like something got away of spirituality; there was a divide between G-d and man, a barrier where one doesn’t have the ability at least for a moment, not to see clearly.
 Dr. Abba Goldman says: “one has to use emotions properly, at times it’s important to let your enthusiasm take over, however, at times emotions can be dangerous and one has to hold back; one has to use measure of control.”
  A prime example is the story of Esther on Purim.
Haman, the Amalekite, convinced king Achashveirosh to sign a decree killing all Jews at a certain date. Not known to the king his new Queen, which he has grown fonder and fonder towards her, over the short time since her being chosen, is Jewish. Esther, the Queen, devises a plan, carefully orchestrated, largely, with the help of her uncle, Mordechai. Esther will invite Haman to a dinner party that only will have the company of herself, the king and Haman, where she will disclose that “one evil man, intends to destroy my people”. Achashveirosh, at that point in time, is mesmerized with the charming Esther, will no doubt stop the decree.
 The bait was set and taken. All three were at the table and Esther, on cue ready, stands, to point the finger at Haman, as Achashveirosh asks “who is this person” (that wants to destroy your people). At that moment, strangely, the Sages say – Ester pointed the finger at Achashveirosh, indicating that he is that wicked, anti-Semite who wants to destroy the Jews. Quickly an angel came and redirected the finger at Haman.
  The sages asked, what was she thinking? All you had to do is follow the script. Why mess it up now? You’re so close to a successful mission!!
 The reason: why Esther acted that way is because of stress. Perhaps, the readers are familiar with stress. Under duress, Esther let her emotions take over for the reason that emotion is extremely powerful component found in all of us. When the emotions are distracted one can’t think straight.
WHY DO WE DRINK WINE ON PURIM?

 

 The simple explanation of the passage “When wine goes in, the secret comes out”, is when people get drunk, they blurt out what is in their heart, which is often embarrassing. Rabbi Akiva Tatz has a different explanation quoting the mystics. “What’s the secret”? He explains, “When wine goes in, one sees life in a clearer picture. He becomes more spiritual, discovering deep ideas and a thinking pattern that can never be expressed with words. Words are limited; they are specific, and one who consumes wine can never express the feelings he experiences”.

 The Talmud tells us that on Purim one should drink until he does not differentiate between “blessed is Mordechai and cursed is Haman.” This is not an encouragement to reach an unconscious drunken stupor; there is a more profound explanation. Perhaps, we are being told that on Purim we should utilize the power of wine to remove the obstacles between head and heart, to facilitate this internalization process so that we do not just know this, but to assure we bring it beyond the realm of the intellect into the emotions. The wine helps obliterate the cold nature, to break the barrier that doesn’t make us see clear.
 When a Jew drinks – the loving nature, the warmth, should emerge not the anger and coldness.
Our task and G-d’s task are different ones. G-d protects us from the physical Amalek, while it is our responsibility to battle the Amalek, i.e., the evil, within each of us. Moreover, G-d’s ability to destroy the physical Amalek’s of the world is dependent upon our destroying our own Amaleks. This is the meaning of the Gemara (Chullin 139a) which states: “Where is G-d alluded to in the Torah? In the verse (Bereishit 3:11), `Hamin ha’etz’ / From the tree from which I commanded that you not eat, did you eat?'” When Adam committed the first sin in history, he made possible the existence of Haman and Amalek. (Haman was a descendant of Amalek.). One of the key methods in accomplishing that goal is with the right emotions. It is vital that we not allow the Amalek-kor-cold emotions to take over us. Our emotion has to be channeled correctly.
 Perhaps, David was able to accomplish more in his tenure as King however, as Rabbi Akiva Grunblatt, Rosh Yeshiva of Chaffetz Chaim, says Chizkiyahu was able to master his emotions in the area of bitachon-trusting G-d. A sensitive area where one can lose appreciation of the moment if he lets the Amalek in him to take over.
When an incident happens in our lives – our first reaction is with our emotions, that’s what strikes first, so it’s very important to be able to use our head and not to be compulsive in the heat of the moment.

Road Rage

October 13, 2013 Jewish Values, MUSSAR HASKEL/ A Lesson No comments
          This past year, there were 1500 injuries and 400 serious injuries from road rage; some of which caused fatalities. It’s strange, but it seems like no one is immune to this increasing phenomena; even yours truly. I remember one morning last summer, while I was driving, a speeding vehicle buzzed past my car and the driver screamed, ‘Jew!!’ It was unexpected, so I jumped. Obviously, the driver’s intention was to purely shock and agitate me, and he accomplished his mission. What was surprising about the incident was my reaction. Instinctively, I was about to press on the acceleration pedal and ram my old jalopy 1996 Toyota Camry into him. Those brief moments were filled with all the emotions of startled surprise to rage. All I could think was “How dare you!!”. Seconds later, I came to my senses realizing I have a kippa on my head and I have to live up to a certain dignified standard. Also, why would I want this low-life in my life for any extended period; the few seconds that he was in view was enough. I hope with G-d’s help to never see him again. Lastly, I have a busy life as is, so I don’t need the headaches.
          But to think, the scariest and most disappointing notion is that for those few seconds, I was tempted to violently react in the most horrific way. I was going to use the car, a vehicle that has helped transport my family and I to many productive functions, as a weapon of destruction. For those brief moments, I was not in control. I can’t help but think that if the scenario was slightly different and he would have agitated me a bit longer or if I had a rough morning before, would I have acted on those initial impulses?

          What is it about driving that transforms mild-mannered, nice people into rash road-rage racers? I know many of these people. In real life, they are courteous, responsible and family oriented, I guess like myself! On the road they mutate into monsters. How? I think it has to do with the feeling of control. Take the wheel and you assume control. You direct and your car obeys. You choose the route, destination, travel time, speed and driving style. This is your journey. What you haven’t necessarily considered is that you don’t control the traffic volumes, the red lights, the drivers next to you or ahead of you. You actually control very little of the journey. When it doesn’t go as expected, you get upset, angry or even aggressive. And all because you thought you were in control. Interesting insight into life, this road rage is. Believe you’re in control and you’re bound to be frustrated; perhaps pseudo-control is the best description. Accept that there will always be variables outside of your control, and that your job is to know how to respond to them, and you will remain calm…and happy.

USE THE KIPPA AS A TOOL TO HELP ONE NOT TO OVER REACT OR……

          Understandably, a kippa, which I obviously wore at the road rage incident, is a tool. It reminds oneself about the pride of being a Jewish mench (odam) and the ability we possess for self-restrain. With it, we have to adhere to a higher standard of behavior. We won’t let our emotions get the better of us. After all, this is one of the primary lessons we learn in Yeshiva – control your mind over emotions. I know many who take off their kippa’s in order to not have to live up to those standards. They want to behave in a decadent way, at least for the evening night out. “I’m on vacation from being civil”.

          Although wearing a kippa brings out the best behavior in an individual, at times it can put us in a difficult predicament. Let’s take our example; when one wears a kippa and as a result is being singled out because of his “Jewishness”, does he fight back against anti-Semitism? What about protecting our pride and the pride of our people? Should we just be a bunch of wimps and not react?

          We asked Dr. Goldman, a Psychologist at Yeshiva Chofetz Chaim, on how he explains road rage. He says we first have to understand what makes us so defensive and tempted to react. The doctor explains that the anger reaction stems from pride; the ego has been hurt. We have to learn from King David. When David ran away, Shimi ben Gera insulted him and he did not react right away. David didn’t allow “road rage” to take the better of him. This is a person who was able to control himself while in the moment. He didn’t give an immediate irrational response. Apparently, it was very difficult for him to control himself, but, because he represented G-d, he did.

          Dr. Goldman said that one has to believe and say “I can take these insults. I’m okay. I’m not less of a person than I was before the insults.” It would be a sign of insecurity if one would let it get to him. Ah, but the kids are watching as I’m being insulted and I shouldn’t react? The good doctor says one should handle the insults with dignity, then the kids will respect you. You’re not a baby. Don’t let it bother you. If they see that you are not bothered and affected by those insults, they will respect you more. The notion of the ‘American cowboy’, to take care of him at the ‘OK coral’ is nonsense. One has to understand, one can lose everything in one moment. Is it worth it?

          We see control is something one has to master. Interestingly the kippa and the car, in our story, were two tools that could have been used to benefit us or to hurt us. It’s up to us how we use them; they can be weapons or peacekeeper; that depends on us.

          This is best illustrated by Rabbi Chaim Shmuelevitz famous discourse on parshat Noach titled ” Noach’s Arc”. Rav Chaim takes the concept of “the tools of life” to a different level.

The Ultimate Task of Parents

September 9, 2013 G-d and Us, Kibud Av/ Honoring Parents No comments
   

One should know and realize by looking at the tablets that half contain man’s relationship with G-d while the other half represents man’s relationship with his fellow man. If one examines it closely however, one will notice “honoring your father and your mother” is placed in the wrong column – on the side that represents man’s relationship with G-d. Clearly, as far as I’m concerned, parents are humans and they belong on the other side of the tablets. Perhaps the designer thought it would look awkward having six and four placed on the Aron Kodseh (place where you keep the Torahs). Five and five look much better and even; it gives more presence to the Synagogue, especially the fancy shmancy ones.

 

We read in Psalms, which was written by King David; (Sefardim read it daily while the Ashkenazim recite it the month before Rosh Hashanah). “My father and mother have left me but I still have you, G-d”. We can deduce from the Psalm that King David relied heavily on G-d. We can also detect David missing his parents. But that’s kind of odd; before he was anointed King, there was a concern that he might have been illegitimate. Yishai, his father, wasn’t sure David was his son. At best, they had a cold relationship. Although one may argue that any doubt about the legitimacy of Yishai being David’s father was put to rest after the Prophet Shmuel anointed David, and a loving father and son relationship developed. However, David was on the run, whether being chased by King Shaul or whatever wars he fought. Furthermore, David’s parents and brothers (except for one) were massacred by the Moabites. So as far as David’s relationship with his father, what’s there that he missed so much that triggered him to make such a statement?

 

Any one of the readers who have had the experience of taking care of elderly parents realized that as long as they were alive, one felt the parent was taking care of them even though the opposite was true. The son or daughter paid all the bills and they would escort them to their medical appointments because they would not be able to go by themselves. In fact, my father once said when a person becomes old he reverts back to being a child. Even so, apparently as soon as they pass on, the children feel abandoned; they have an uneasy feeling of losing that nurturing parent.

 

Belief and trusting G-d requires one to fully rely on Him. How does one develop that ability? This is accomplished by practicing the concept of “leaning on and trusting” through the parents. They are there so we can really on them. They fed and clothed us and took us to school when we were young; they taught us about life. The college tuition was paid and they let us borrow the car. We look up to them until a certain time where then they pass the baton to G-d and we rely on Him fully. It may take twenty years or forty, but it’s inevitable.

 

This is the reason “honoring parents” is on the same side of man/G-d relationship. G-d and parents are part and parcel in bringing out in us the feeling of trust and having being taken care of and that the ultimate and optimal feeling one has to have to G-d.

Japanese Study on Water

August 18, 2013 Brachos, Mitzvot and Traditions, Your Health No comments

An interesting study was brought to my attention by my wife about the effects one has on water. Apparently, a study was taken by a Japanese scientist, Dr. Emoto, who discovered that thoughts and feelings affect physical reality. By producing focused intentions through written and spoken words and music and literally presenting it to the same water samples, the water appears to change its expression.

He took three samples of water. The first he expressed negative thoughts and words; the second he expressed nothing and the last he expressed loving words. The test result showed the water astonishingly mimicked the expression. What would be the results if a person drinks these waters? Would he be affected by the different expressions that the water has inherited?

The sages have instilled in our daily lives the ability to make brachot (blessings) on food and drinks. These brachot consists of G-d’s name, who is the Creator, not only of us, but of these foods. When we recite these blessings in front of the particular food or beverage, the item gets inspired and it absorbs positive energy of the blessing. We then consume the blessed positive energy food.

Many years ago, there was a plague during King David’s time. In order to stop the plague, David instituted that the people should say 100 brachot a day. Perhaps the positive energy of the 100 brachot, some of which were from food consumption, may have had an effect. G-d’s name is powerful and if said in the right context, could produce very positive energy.

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