Tag Archive for King Solomon

Mysticism or just not getting involved

August 28, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s  Jay Shapiro, Baruch Dopelt, Yissachar Frand, Yossi Bilius and Dr. Abba Goldman
Many people don’t like surprises. It’s nice to know a few steps in advance what to expect from this wonderful life. Preparation is the key to get ahead in this tough world. Perhaps that is why a kabbalist is so popular in this day and age. Perhaps that’s why he can command premium prices. They give us the “inside scoop what lies ahead”. Well, I guess some of the time. Their percentage of being correct is roughly a bit more than half on the average. So what is all the hoopla of “a little bit more than average?” Well, that edge can make a major difference. Life is all about percentages.
However, there is a big time contradicting view to this insider trading philosophy. We learn a very famous concept in this week’s parsha.
The pasuk [verse] teaches, “You shall be innocent (tamim) with the L-rd your G-d” [Devarim 18:13]. Rashi interprets: Walk with Him with innocence (temimut) and accept what He has in store for you; do not try to divine the future; accept what the Almighty gives you with perfect faith.
Thus, after the Torah warns us not to follow those who predict the future in verses 10-11, we are then told to be perfect in our faith that the future is in G-d’s hands, rather than seeking fortune-tellers who are not always correct.
But, isn’t that what we strive for? Our Rabbis explicitly say we have to do hishtadlut-effort! It’s wrong to sit back and expect G-d to deliver. We have to use our know how to produce in the optimal way. Many Jews are born salesmen. The first phrase they utter in the delivery room, after they come into this world, is “how much per carat?” (Referring to the Jewelry business terminology: inciting a business transaction). We have a competitive nature. As a matter of fact, some Jews don’t realize the advantage of learning Torah for an extended period. Many of the ultra-Orthodox, as they are labeled, send their sons to Yeshiva to learn well into their late twenties for a very good reason. Yes, it’s important that they have to learn traits which there are many programs where these Yeshiva boys go to college at night earning a degree, besides learning a primary lesson how to be sensitive to others; they also develop certain sharpness and quick thinking where they’re able to solve tough equations from constantly learning the Talmud. There is a competitive nature that’s developed in the study hall. It’s in our genes to rise to the top, to come up head. What’s the expression: “sharp minds – sharp products”. So we’re always looking for the advantage and if we have the means, the palm reader, forehead reader, name reader, why not take it!!

ARE THE KABALISTS OR EXTRA TERRESTRIAL INCITERS FOR REAL?

It seems like the Rishonim (the highest and the elders level of Sages) believe there is truth to these powers whether it be kosher or not, meaning weather it come from a source of kedusha (holiness) or Tumah (impurity). Even today, most of the mainstream respected Rabbi agrees that to some degree these powers exist.

WHAT IS THE EXACT TRANSLATION OF THE WORD TAMIM?
The word tamim has appeared on numerous occasions in the Torah up to this point, and its translation is always “perfect.” For example, we find in numerous instances that the Torah requires a sacrifice to be tamim, which means perfect and without blemish. Furthermore, we also find that the word tamim suggests a perfection of character: Noach is described as a tamim, one who was perfect in his dedication to G-d, and Avraham is told by G-d, “Come close to Me in worship and be perfect (tamim).”
Why, then, did Rashi veer from this interpretation (which is suggested by Ramban) in our verse, and write instead that tamim means, “Walk with Him simple-heartedly”?
Is the translation of tamim – perfect or is it whole hearted?
Furthermore, we learn how the Torah famously describes our forefather Yaakov and his brother Eisav. “The children grew up and Eisav became a man who knew hunting, a man of the field, and Yaakov was a simple man who sat in the tents.
When the Torah describes Yaakov as a simple person, is that a form of praise or criticism?
When Yaakov steals the blessings, his own father describes the act as cunning (b’mirmah). Was Yaakov simple or was he cunning?

At the Pesach Seder, the third son is the Tam, the simple son. How does he compare to Yaakov?

How does the Tam that we meet at the seder differ from the Torah’s description of Yaakov as “ish tam”?

At that moment [when Eisav found out that Yaakov received the blessings] Eisav began to scream: Come and see what this “tam” did! [He is “tam”] as the Torah states “And Yaakov was a simple man (tam) who sat in the tents.” Is it not enough that he made a fool of me about the fact that I sold the birthright? He now took my blessings! (Devarim Rabbah)

Those who think that one can swindle or fool the simple are mistaken because one who is simple in the path of truth is a worthy opponent to any cheater. Yaakov, our forefather, about whom the Torah testified that he is a “simple man who sat in the tents,” and who embodied the trait of truth, as it states “give truth to Yaakov,” was a worthy opponent to Lavan – the cheater in his swindling. (R. Yechezkel Sarna, Haggadah Shel Pesach Chevron, Knesset Yisrael)

So we see being whole hearted simpleton doesn’t necessarily mean being naive, but how is a tam’s personality defined?
In just a few weeks we, Jews, will be judged by G-d, for the coming year. As we know Yom Kipur is not the final verdict. There is still another chance. At the end of Succot we stay up all night and pray and learn for those precious last moments which can make it or break it in the book of life. The night is called Hoshana Rabba. It’s a custom of the Sephardim and Chassidim… There is a difference of opinions as to what the source of this custom. One source is frankly mind boggling to say the least. It says in the Torah “yom hachitim” day of harvest, however, it should be read “yom hachatoom” the day of the signing.
The custom back in the days was at midnight our ancestors would go into the field and from the reflection of the moon would see their shadow. Now get this: if the shadow had a head – their prayers would be accepted and if their shadows did not……pack your bags!!
Incredibly this originates from a very credible Torah source. Although I suggest you don’t try this at home, or your back yard for that matter. Interestingly when the spies came back and gave a bad report and the people panicked as result of their negative statement; Kalev, one of the two spies that came back with a good report, the other Yehoshua ben Nun, said SAR TZILAM M’ALEHEM-their protection has departed from them. Don’t worry G-d has removed protection from the seven nations. TZILEM means shadow.
Why don’t we do this today? Why don’t we all open our back porch door and find our shadow and hope it’s got a head…YIKES!! It’s not recommended for we don’t exactly know how to interpret the shadow and its angles. Are we are performing it correctly?
At times it’s dangerous reading or following the advice of the supernatural. There is a famous story in the Talmud:

The Midrash teaches that the wise king knew the language of the birds (sichas haTziparim). A person came to Shlomo HaMelech and asked that Shlomo HaMelech teach him this language. At first, the king refused but the man pestered him until he finally relented and taught him sichas haTziparim. The fellow was then walking in the field and heard two birds talking with one another. One bird told the other “You see this fellow; his entire flock of cattle are going to die within the next couple of weeks.” The man went home and immediately sold his entire flock of cattle at the very first opportunity. Lo and behold, two weeks later the entire flock died. The man avoided a major financial setback!
Sometime later, the man was again walking in the field and heard one bird tell another that the fellow they saw was going to have his house and everything therein burn down within two weeks. Again, he sold his house and all his possessions lock stock and barrel. Sure enough, two weeks later the house burned to the ground. Again, he avoided catastrophe!
When he next went out to the field, he heard one bird tell the other that the fellow near them was going to drop dead the following week. He then went back to Shlomo HaMelech and desperately asked for his advice what to do. Shlomo HaMelech said “I told you that I did not want to teach you the language of the birds! You did something terribly wrong and G-d wanted to give you a punishment. He was going to punish you through the death of your cattle. However, you “outsmarted Him” and found out – through the birds – how to avoid that punishment. The punishment would have been for your benefit – that financial setback would have shaken you up and forced you to repent and amend your ways.
Then the Almighty was going to get you to do Teshuva by burning your house down, but again you avoided the tragedy and hence the opportunity to repent. Your sins however now remain and the only option that you left the Almighty is to bring about your death as punishment for those sins.

Aside from second guessing one’s decision which can drive a person bananas there is a simple explanation not to follow the mystical route.

The Ramban says there is legitimacy to some of these astrologists and their hokas pocas highfalutin stuff, however, the reason we don’t follow and listen is because of a fundamental concept. Jews can change their mazal. It might be difficult but it can be done. Avraham and Sarah could not have children, that was their mazal, however, with prayer, teshuva and tzedaka, sounds familiar, we scream and plead that statement during the high holidays prayers: We can change our verdict!! The other nations of the world cannot!
This is a very important point; we can change!! How many people do you know who had some deficit in their lives and prayed or taken upon themselves a mitzvah and saw positive changes in their lives?
However, the human psyche is such that if we are told something negative we fall into despair and think “that’s it” – it’s final. Nevertheless that’s not so, some of the mazal can be changed. In fact some of the negative mazal can be changed rather easier than others. Nevertheless the damage has been done for we feel we are doomed… This despair will lead us not to follow the proper protocol and duty we have as Jews which is prayer and good deeds. This entail will fight the negative decree and overturn the verdict… One loses focus that our bread is always buttered by G-d and the methods of change that He provides. However, we don’t take Him up on it. This knowledge from the astrologist or more legitimate Kabbalist is better not known for our own sake; it’s counterproductive. The hidden secret is better hidden. If one thinks they can manage with the hidden truth, even though it’s not so accurate to begin with, hey! By all means, go for it! However, the Sages want to protect us and preserve the proper and optimal channels to G-d.
On Pesach we read about the four sons. There is a general opinion that the rasha-evil one is on one side; opposite him is the Chacham-smart one. Under the chacham there is the Tam and “the one who doesn’t know how to ask”. So we have the chacham, then dumb and dumber. Interestingly there is an opinion that suggests that opposite the rasha is in fact the tam. The Tam doesn’t ask; he takes it the way it is. He is pure, there are no questions. He’s not like the rasha a pure cynic. He is not a fool. He doesn’t need to ask questions, everything is clear. The tam heads no complaints, he is perfectly happy with his lot. It seems like we’re painting a perfect picture. He is shalem-complete; Shalem is the same word as shalom-peace. Ironically, this is the description of Rabbi Shimon bar Yochai – the granddaddy of mysticism.

It’s a difficult question to answer, for everyone is different. If one is clever enough to walk the fine line between a touch of mysticism and practicality – kol hakavod to him. However, if one is of the personality that can get sucked into a web and get tangled where he’s running to the kabbalist for every nick and cranny, that’s a recipe for disaster. Then perhaps we should take the advice of the pasuk and follow the Torah as is!

Sticks and Snakes

October 13, 2013 G-d and Us, Jewish Values, MUSSAR HASKEL/ A Lesson No comments
          Rabbi Oelbaum asks a question about a very famous but peculiar incident between G-d and Moshe (the greatest leader in Jewish history) in their earliest meeting:
          Why did G-d ask Moshe to throw down his stick? It turned into a snake. Then He asked him to grab it by its tail, where then it turned back into a stick. What the purpose of all that? What a way to introduce yourself!
Was He training Moshe to do magic tricks? Shame there were no rabbits and a top hat around.
          This was the same stick that Adam had in the garden of Eden. The stick was passed down through the generations. Avraham, Yitzchak and Yaacov all possessed it. Yaccov brought it down to Egypt who later on gave it to his son Yosef. After Yosef died, the Egyptians ransacked Yosef’s house and it ended up in in Pharoh’s palace where it made its way mysteriously to the possession of Yitro (Pharoh’s adviser). It was stuck in the ground, unattainable, in Yitro’s property until Moshe came and pulled it out. In order to understand the answer fully lets bring this example:
King Solomon, the smartest man that ever lived
          Shlomo wanted to understand where the demons get their power. Through his intelligence and ingenuity he managed to capture the head demon, Ashmadai, who said “Let go of me and I’ll reveal to you my secret”. Shlomo did just that but Ashmadai proved to be too clever for the smartest man who ever lived and turned the tables on Shlomo. He over powered the king and threw him half way across the world. Demons’ powers are based on imagination. Ashmadai assumed the role, the identity of king Shlomo. When Shlomo informed people his identity they laughed. “You? The king? Ha! You’re just some homeless begger”. No one believed him. The Sages describe Shlomo’s uphill battle back to the throne. First he was “sholet al maklo”- he had control of his stick. He took small steps and slowly began to take control of his life.
          When G-d approached Moshe he wanted to teach him an important lesson in life. “You, Moshe have a stick in your hand, a holy stick, one that has been passed down for generations. If you let go of the stick; if you lose control, then the stick, the holiness, the tradition, the Torah, your essence, will turn into a snake. The snake is the embodiment of evil; it’s the ultimate negative force. However, if you hold on, if you grab control of your life, you can turn a bad situation into something positive.”
         We started a new year and G-d willing we should all have a happy and sweet year. We have to remember, though, life can be tough.

          Tragedy can affect our behavior, our ability to function, and our overall sense of well-being. The intensity and ways we express our reactions will vary depending on our personal experience, general mental health, other stress factors in our lives, our coping style, our ability to self-monitor our emotional state, and our support network. Perhaps if we know who’s pulling the strings, if we understand we are not fully in control of our vehicle, then we will be able to cope with life.

Decisions That Impact Many

August 30, 2013 MUSSAR HASKEL/ A Lesson No comments

This week’s portion of the Torah we read about “If a Cohen’s (Priest’s) daughter has an adulterous affair, she defamed her father’s name, she should be put to death by burning”(21;9). We learn from Rav Henoch Leibowitz z”l who quotes the mainstream commentary Rashi, as he explains the verse above, she defamed and embarrassed her father’s honor, people would say on him ‘curse is the person who gave birth and curse is the person who raised such an individual’.

 

As we know, it was King David who laid the blueprints for the Bet Hamikdash (Temple). However, it was under King Solomon’s leadership that it was built. When King Solomon was married to the daughter of Pharaoh, one of his many wives, on the day of the inauguration of the long-awaited Temple, she caused him to oversleep. The entire nation was waiting for their King on this momentous occasion to lead the ceremony, not knowing that he was out of commission. Apparently, his mother, Batsheva, had a grasp on what was taking place. She had a sixth sense that mothers possess which led to her uneasy feeling. Mothers have a certain intuition about their children. (If I sneeze, my mother, who happened to be on the other side of town, will call me up and demand that I should put on my sweater.)

 

So Batsheva storms the King’s bedroom with the heel of her shoe in hand. She hits her son, King Solomon, scolding him ‘What are you doing? People would say I’m at fault for not raising you properly. They wouldn’t blame your father because he was a tzaddik. If you’re a rasha, they’ll blame me that I was the cause of your actions’. Perhaps we can deduce from the words of Batsheva. If the people did not believe David was a tzaddik, they would blame him for Solomon’s actions, even though David had been dead many years before the inauguration took place. Regardless, apparently the people would say that David did not give Solomon the proper education and this is the cause of his misstep. But the fact that David was a tzaddik, the blame would fall on his mother. The Gemarah deduces from what happens next during the inauguration ceremony; that whatever wrong King David did, G-d forgave him. This is evident from the mysteriously locked Temple doors, which would not open. Every effort was made by Shlomo and the sages to open the Temple, but it was to no avail, until Shlomo cried out to G-d ‘do it for the sake of my father, King David.’ With this cry, the doors opened.

 

Rav Leibowitz asks, why would anybody blame David or Batsheva for their son’s wrongdoings? At what point does an individual take responsibility for his own actions? Don’t you think at this stage of his life, he can make his own decisions? After all, he runs a kingdom; the Israelites at this juncture were considered a super power. We have to say this is human nature. People always link an individual’s negative and positive attributes to one’s parents. Even though one can argue that Shlomo didn’t do anything maliciously, David and Batsheva still would have felt slighted by their son’s actions, which would have been magnified in peoples’ eyes and would cause them embarrassment.

 

I know of an individual who was seeing a girl whom he was interested in marrying. Apparently, as the relationship got closer to the very serious state, it was disclosed that she had a relationship with a non-Jew. This was an issue; considering this person was a Cohen who cannot marry anyone who had such a relationship, he ended the relationship rationalizing, what would my ancestors say ‘you broke the family chain of Cohanim that goes back three thousand years because you’re in love’. This individual took tremendous pride of his Cohen status and of his family tradition. Today, he is performing his Cohen duties in synagogue along with his sons right by him.

 

Rav Leibowitz points out that Batsheva was more concerned in adding a sense of responsibility to Shlomo, than to her own personal pride. If one feels he is alone in sinning, he should think again. Many of his ancestors will be affected.

 

We conclude that any of our wrongdoings could be a violation of ‘honoring your father and your mother’ because it causes people to look negatively at our parents. Perhaps, if we are tempted to violate any laws, we should think twice because our parents’ honor is at stake.