Tag Archive for Peace

My Royal dining room Table……Heaven!!

February 20, 2015 Uncategorized No comments

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

A number of weeks ago the Prime Minister of Israel, Benjamin Netanyahu, advised all Jews living in France to return to their homeland, Israel. He saidFrance is not a safe place to live. Perhaps we should always be on alert where we live; no place is safe!!  Forest Hills beware!!
The reality is Jews should never get too comfortable. The mind set of all Jews should be to strive to return to the Holy-land. This being said, historically France has had some of the strongest and most important communities in the Jewish past. The great Rashi, an acronym for (Hebrew: רש”י, RAbbi SHlomo Itzhaki) a medieval French rabbi (22 February 1040 – 13 July 1105) who was, and is, the most influential commentator on our holy books, took residence there. There have been many others, as well,who have made their impact felt.

Rabbi Yissachar Frand quotes something mind-boggling from the Rabbeinu Bachaye (1255-1340) about a common practice in France’s illustrious past. “It is a custom of the pious people in France to use the wood from their dining room table to build their coffins for burial.” Think about the imagery. A man spends many occasions, and has many meals, with his friend around his dining room table. Then he goes to his friend’s funeral and he sees him being buried in the same wood that was his dining room table! Perhaps he may notice the ketchup stains from those french fries binges he had with his buddy. This strange custom is rooted in this week’s parsha.
The kohen had at his right hand the table – shulchan. It was made of acacia wood and overlaid with pure gold. Its size was 2 cubits (3 feet) in length by one cubit(1 1/2 feet) in breadth and a height of 1 1/2 cubits (2 1/4 feet). Around the table was a border of gold and then a little further in, on the table top, an additional border which would hold the contents in place. The table had four legs, and two gold plated poles were inserted through golden rings attached to the legs for transporting.
The purpose of the table was to hold 12 cakes of bread made of fine flour. They were placed there in two rows of six, each loaf representing one of the tribes of Israel (Lev. 24:8).
The Rabainu Bahaye goes through the symbolism of the Table and the “Show Breads” that were put on the Table. Then he says, quoting sources, that the term Shittim (acacia wood, from which the Table was made) is an acronym for Shalom, Tova, Yeshua, Mechila (Peace, Good, Salvation, Forgiveness). He points out that the Aron and the Altar were likewise made of acacia wood (Shittim) for the same reason.

What he is saying is that all the gifts — represented by Peace, Good, Salvation, and Forgiveness — that the Jewish people received during the time of the Temple, came about through the conduit of the vessels of the Temple.

Rabbeinu Bachaye goes on to ask that this is all fine and good while the Temple was standing — we had all these utensils to provide us with these wonderful blessings — but what do we have going for us now that we have been in Exile for 2000 years? He quotes a famous Talmudic passage “Now that the Temple is no longer standing a person receives atonement through his table” [Chagiga 27a]. What is our “Table” that atones for us now that we don’t have a Temple? It’s our dining room table.

A person is judged by others via his table manners – how he holds a fork, where he places his elbows on the table and whether he speaks while having food in his mouth.  How he conducts himself at the meal can be a deal maker or a deal breaker. He develops relationships through lunch and dinner appointments. There are times where some of the largest business transactions are made over a pizza!!

One has to remember though something crucial when having meals for the bracha that we mentioned above to formulate. What a person does with his dining room table – if he feeds the poor,  welcomes in the bride, etc. – acts of kindness encompassing the words of the Torah — that is his altar of atonement. When one sits at his Shabbat table and is surrounded by others with whom he is sharing his bounty, when he uplifts his guests and family spiritually, his table becomes his altar of atonement.

There are a number of incidences that illustrate the power of the table in a tremendous way.  The popular Billy Joel was performing a concert at Madison Square Garden on a Friday night in 1979, at the height of his popularity. It was the hottest ticket of the year. Many of my friends were planning to attend. It would have been a great opportunity to get to know a particular individual that I was interested in a bit better.  Unfortunately and disappointingly, to my surprise, I realized that I was the only shomer shabbat person amongst  my peers. Should I go or not go was the great debate going through my mind all week.  What will my father think? My father z’l was a man who never ruled with an iron hand; he never forced me to observe. However I was drawn to my parents great Shabbat table through love. It was relaxing, filled with singing, jokes, wonderful stories of our heritage, both personal, as well as about our nation, divrei torah and delicious foods. My  parents had the platform at the Shabbat table. I learned all about our rich family background and my father’s and mother’s personality shined during those moments.  I couldn’t imagine seeing my fathers eyes when I would tell him that I want to go to the concert. Although he wouldn’t object outwardly it would have hurt him immensely.

I came down to the Shabbat table upset, after deciding against going to the concert, since I felt like I really missed out.  However, that feeling changed as the warmth and the love resonated through the Shabbat performance of my parents.  I had no regrets; I felt just lucky to have experienced the Shabbat table.

R. Shimon says: “Three who ate at the same table and did not say any words of Torah it’s as if they ate from offerings of the dead [idol worship]”. This is perhaps one of the more famous mishnayot in Tractate Avot, if only because it led directly to the custom to have someone recite a devar Torah (a Torah thought), at a meal.

The Maharal begins the discussion by pointing out that the act of eating in particular is a time when we show our dependence on those who provide us with the food – it is where a servant or slave most directly gets sustenance from the master.  As such, a meal provides an opportunity to recognize explicitly our dependence on God.  To do so properly, however, we need to make clear that we rely on G-d for two aspects of our lives, the physical and the spiritual.  In addition, one of those aspects, the physical, will die and be gone forever; it therefore has only temporary value.  The other, the spiritual, is eternal.

When we most manifestly display our dependence on God, the Maharal continues, we need to insure that both aspects are included.  By discussing issues of Torah at a meal, we actively demonstrate our understanding of the two areas of our life where we enjoy God’s beneficence.  Otherwise, we are simply feeding our bodies, which is like serving a dead vessel, since the body itself has no staying power.

One always has to be sensitive and on the alert, for if not he may miss a valuable lesson from one who he encounters. Dating, when I was single, was a horrific experience for me, overall. However one learns about humanity, its vulnerabilities and its courage, through those trying experiences.

On one particular date I asked the girl what was the deciding factor in becoming observant of mitzvot. She said, “I was listening to lecture tapes and it was nice however it was a visit to one of my new shomer shabbat friends that changed me.  I arrived to their house on late Friday afternoon where the house looked like a war zone. Kids were fighting on line waiting for showers, clothes were everywhere, nonetheless everything cleared up miraculously a few minutes before the start of Shabbat. The girls were dressed like little angels as they lit candles with their mother and the boys marched out with there little suits accompanying their father to shul. When the boys came back they all said Shabbat shalom to each other before the whole family got to their seats at the table. It was a sight to see as everybody was listening attentively as the father of the house was saying the kiddush. There was no electronic gadget intruding into the moment, no telephone interruption, nothing was able to penetrate the privacy of this special time. Then they all received brachot from their parents. I was so taken by the experience, seeing such a serene, intimate family moment that I excused myself to go to the restroom where I started to cry. I knew then that is the life I want.

The purpose of the  custom of the Jews of France where they used the wood from their dining room table to build their coffins for burial– says Rabbeinu Bachaye — was to teach that a person will take nothing with him to the World of Truth except for the charity that he gave in his life and the goodness that he shared around his table. The charity, the guests, the widows, the orphans, the Baale Teshuva that one has fed, and the influence that one dispenses around his dining room table is all that he takes with him. The table is the altar of atonement for our generation — only Kindness and Truth accompanies us to the True World.

Parshat Vayeira

October 27, 2013 G-d and Us, Highlights on the Weekly Parsha, Jewish Values No comments
 First Portion
* We would like to believe we are not the same people we were years ago. Everyone would state, they have matured, been educated and have learned from life’s experiences. This is the general attitude of humans. Well, I hope we have matured and become better people. It’s frustrating to see those that have not.

In this weeks parsha our forefather Avraham’s status has been elevated. This is evident by the level of communication between G-d and Avraham. Its clear from the KAVOD that G-d has given Avraham by visiting that Avraham has evolved to a complete and upstanding individual. We learn some very important lessons from this section. First lesson we learn is visiting the sick, which G-d did by approaching Avraham after Avraham followed G-d’s commandment and circumcised himself. The one being afflicted is revitalized by the visit. Secondly, hospitality is of great importance; Avraham in great pain from his circumcision, still managed to accept guest with tremendous enthusiasm.

We see the relationship between G-d and Avraham is now on a higher level because of the circumcision. When G-d revealed himself to the non-Jewish prophet Bilam many years later, Bilam’s immediate reaction, peculiarly, was of great embarrassment for not being circumcised. It seams like there’s a connection between high level of spirituality and circumcision. Rabbi Baruch Dopelt asks why do we say at a brit ” just like he (this boy) has entered a covenant with G-d today so too will he be able to enter the threshold of Torah and mitzvot”? Why don’t we say it when he’s born? After all a Jew is a Jew circumcised or not. The Mystics say by having the brit and its ceremony spiritual energies are infused into the boy. These are the tools necessary to be able to comprehend the Torah in a different realm..There are also thirteen times, in last weeks parsha Lech Lecha where G-d mentions his covenant with Avraham. This is to offset the thirteen attributes of G-d. The Thirteen attributes of G-d is mentioned on Yom Kippur and is a focal point in our quest for forgiveness. It can only be applied if the Jew is circumcised. Rabbi Pesach Krohn teaches us with the infused energy that the boy gets at the brit comes a name. A name defines the task that this boy will do in life. This is the reason Avraham’s name was changed the day he was circumcised.

* “Where is Sarah your wife?” Oh, she’s in the tent”. From here we learn an importance lesson pertaining to women “modesty is a virtue”.

* “How can we have kids my husband is so old” Sarah proclaimed. What about you Sarah, you’re no spring chicken either?

Here we see an ongoing occurrence in human nature. It’s the spouse that’s blamed for everything. If only we can appreciate our spouse and realize their good qualities we would have better marriages
* An important lesson is learned about keeping peace between husband and a wife. G-d altered the truth when he approached Avraham about what Sarah said. He asked Avraham; ” why did Sarah laugh and say how can we have kids, I’m so old”. In saying Sarah is old as opposed to what Sarah actually said – “my husband’s old”, Avrahams feelings weren’t hurt and it preserved peace between the couple. One has permission to alter the truth to preserve peace.

Second portion
* What compelled G-d to destroy the city of Sedom and Amora was an incident pertaining to one of Lott’s daughters. She once performed kindness and gave food to an old passer-by. Kindness, it seems, is against the law in Sedom. As punishment they hung her on a tree and spread honey all over her body and watched how she was tortured as the bees bit her to death. Her cries was the last straw that broke the camel’s back and propelled the all mighty to issue a death warrant to the entire city with the exception of Lot and his family.

Third Portion
* Although Lot had tremendous hospitality, a trait he learned from his uncle Avraham, never-the-less the fact that he offered his daughters as compensation not to harm his guest raises some eye brows

Fourth Portion
* Rabbi Moshe Feinstein relates a story when he was a young man about a colleague, who in one of his powerful sermons blamed Lot’s daughter for the despicable and immoral act of sleeping with their father. Add insult to injury one daughter named their offspring after the sin MO-AV, from the father. A while later Rav Moshe was informed that his friend is very ill. Upon visiting his friend, Rav Moshe was performing the commandment of visiting the sick, he sees that his friend’s throat is tremendously infected and can barely speak. ” Rav Moshe” the colleague said ” I know why I’m being punished. I had a dream shortly after one of my sermons. I was lying in bed and see two elderly woman standing besides me. It was Lott’s daughters. With a stern and angry tone of voice they accused me of slandering their name. They claimed they did the act out of complete sincerity and self sacrifice to preserve man-kind, figuring that civilization had been destroyed again. ” Instead of praising us you unfairly turned our deed and intentions into a sin, therefore you will pay with your life with punishment to your vocal cords”. Soon after Rav Moshe’s friend passed away. We learn never Judge anybody unless you’re in their shoes.

* Once again Avraham and Sarah marriage and morals are tested when Sarah was taken forcefully and brought to Avimelech the king of the Pilishtim. Avimelech intended on keeping Sarah for himself despite knowing that she might be Avraham’s wife. Although that information wasn’t clear. It didn’t require a rocket scientist to figure that Avraham and Sarah were more than a brother and sister.

* Because of Avraham and Sarah passing the test of the Avimelech incident (she had the opportunity to be Queen, and acqiure tremendous riches). However she chose loyalty to her husband. G-d said you preserved the test with the reproductive organ so I will reward you with a child through the reproductive organ. G-d rewarded them with their own child.

Fifth Portion
* It seemed Sarah was on a higher level then Avraham. Yishmael, who was Hagar the maid servant’s son (she had him with Avraham), was a bad influence on Yitzchak ( Avraham and Sarah son and the heir apparent to the Jewish nation). She demanded that Avraham send Hagar and her son Yishmael away. Avraham was faced with a difficult decision. What to do? Naturally he turned to G-d who advised him listen to your wife Sarah, She knows”. We learn here the importance of maintaining the right environment for your children and yourself.
Kids tend to be very impressionable so one has to surround them with the right school , nice neighborhood and proper role models at home.

Sixth Portion
*Avraham and Avimeloch make a treaty after Yitzchak was born.. As long as the descendants of Avimelech dwell on the land, no descendants of Avraham will wage war against them. This covenant was the reason later why Israel couldn’t capture Eastern part of Jerusalem. Avraham called the western part Yeru- to see G-d (holy place). Shalem, the eastern part was originally inherited by Noach’s son Shem. The name Shalem comes from Shem. In Yehoshua’s time the Philishtim lived in the Shalem, the eastern part. Although Yehoshua, the leader of the Israelites, conquered the western part, in honor of the treaty the Israelites refrained from entering the Eastern part. It wasn’t until the last descendant of Avimelech died after the time of Yehoshua did the children of Judeah took it.

Seventh portion
* The pride and Joy of the Jewish nation, the incident of the AKEDA which is so beloved by G-d. This is the primary weapon we use on Rosh Hashana to ask G-d for mercy and forgiveness
* The narrative prepares us for the next stage of life describing the future wife of Yitzchak, Rivka’s heritage.

Somewhere Over the Rainbow

October 13, 2013 G-d and Us, MUSSAR HASKEL/ A Lesson No comments
  Why was the rainbow chosen as a symbol of peace between G-d and mankind?
          G-d said, “When I brought the flood, my bow was drawn against man.” The rainbow resembles a reverse bow, signifying that there shall be no more arrows from heaven sent to destroy humanity.
G-d commanded Noach- P’ru u’rivu – be fruitful and multiply. However, Noach was discouraged after leaving the ark and seeing the devastation. The rainbow is a reassurance along with a statement in the Shema that “you and your children will live long on the land that I swore to your fathers.” You will live long without another flood.
In the time of King Chizkiyahu and of the Men Of The Great Assembly (which includes Rabbi Shimon Bar Yochai), the Jews reached a very high level of spirituality and righteousness. (In Chizkiyahu’s time, even little children were well-versed in complicated halachic matters.) These two generations did not need the reassurance of the rainbow or the covenant which it represented, since their great merits protected them.
It is a custom in Israel and in some neighborhoods in the New York area that the children carry bows on Lag Ba’omer. The reason is to commemorate Rabbi Shimon Bar Yochai, in whose generation, no rainbow was seen. (Note that in Hebrew the words “bow” and “rainbow” are the same – KESHET.) The positive message is that we should strive for perfection. In many communities, the Zohar is read on a person’s yartzeit. The portion in the Zohar which we read describes the death of Rabbi Shimon Bar Yochai. It describes him passing away SHALEM whole. SHALEM and SHALOM – peace are from the same root. We pray that the deceased passed away fulfilled his whole being and peace. It’s the antithesis of the generation of the flood, where there was no peace.
It is forbidden to stare at the rainbow because G-d’s presence is in it. However, it is proper to glance at it and recite the blessing, reminding ourselves of the promise that G-d will not to bring destruction despite our sins. 

Parshat Mishpatim

September 9, 2013 Highlights on the Weekly Parsha No comments

 

Introduction: One has to wonder why Parshas Mishpatim, which mainly talks about civil laws, follows the topic of the Mizbeach-the altar, which dis-cusses sacrifices to G-d. Is there some kind of connection?

One should know that there are many clues found in the Torah for us to discover, whether it be between the lines or under the lines.

 

Our sages here teach us a valuable lesson about the Torah’s judicial system. The two topics are actually part and parcel. The Torah is hinting that  just like the intention of using the Mizbeach is to bring SHALOM between man and G-d and to be MEKAREV- bring man closer (KORBANOT-sacrifices, has the same root word) to HIM. So too the judges, who are not just there to find a person guilty or innocent, it is their responsibility to make SHALOM between the plaintiff and the defendant. It often occurs that both parties had some kind of relationship (in most cases, one has to like someone in order to do business with one another). One will lose the case and therefore have a certain animosity toward the winner. Nevertheless, it’s the responsibility of BET DIN- Jewish court of law, to try to bring the parties closer- to be MEKAREV and make peace among them.

 

In fact, the MIDRASH – Sages conveyed that G-d commanded Moshe to warn the Israelites that any dispute among them should be settled by Torah law (BET DIN) and not before a gentile court. It’s a grave sin to do so because it undermines the authority of the Torah and the whole concept of the court system’s purpose.

 

My father z”l would tell me that when he was working on 47th street, in the jewelry district, he acted a number of times, at both ends, as a person trying to resolve his business issue with another and as one of the three judges trying to settle a dispute. For the most part, in the jewelry industry, whenever there is a dispute among two Jewish parties, they would present the case to three SHOMER MITZVOT- observant Jews, and settle and make peace among themselves. The “judges” are chosen and agreed upon by the disputed parties. Peace is the primary objective of the Jewish court system. The Jewish people should be in unison. That’s what G-d loves.

 

First Portion: * The uniqueness of Judaism is that it’s not just a ritualistic religion. It incorporates many issues of everyday life into its repertoire. Few examples of this are: civil and Torah laws. So, if one is negligent with someone’s property who is religious, the Torah has Halachot for this just like it does for someone who is negligent with Shabbat and Kashrut matters.

 

* The wound is still fresh when one speaks about slavery to a Jew, even though it has been 3000 years since Mitzrayim. In fact, one good part of living in a democratic country like the United States is the freedom. Freedom of speech, for instance. Our civil rights laws are refreshing to say the least. One of the first cases in the Torah is in this week’s Parsha. It teaches us that if a Jewish man is forced into slavery because he was caught stealing, Bet din (the court) penalizes him by subjecting him to work for six years and is released in the seventh year. However, if the Jewish man likes his master and wants to remain a slave, then the master takes him to court where a ritual is performed. The slave places his ear by the doorpost where then his master pierces it. The ear and the doorpost are emphasized, because really, we are direct servants of G-d. However, this individual degraded himself by voluntarily becoming a servant of a servant. At Sinai, we heard the commandment of “do not steal”. However, this individual’s ear was not operating correctly at the time that we all witnessed the Sinai experience. Secondly, the door represents freedom, as the Jews were instructed to place the blood of the Pesach offering on it before they left Egypt. The pride and excitement of being freed and the receiving of the commandment, which we all heard, are being compromised by this individual as he is forfeiting his rights.

 

* If a man hits or curses his father or mother, he will incur the death penalty.

 

Second Portion: * The concept of “an eye for an eye” is introduced in this portion. If a man knocks someone’s eye out, should that individual be punished by taking out his eye? The Oral Torah informs us that the scripture should not be taken literally; rather monetary compensation should be imposed instead. A great emphasis should be placed on the value of an eye or any other body parts which were damaged. For example, if the victim uses his eyes for his livelihood, then the compensation should be greater.

 

* Man has a responsibility in a public domain and should be careful not to hurt others in any way. For example, if a man digs a hole in the middle of the street and another man is injured by it, compensation should be given, even though one can argue that the victim should have watched where he was going. Other factors which can determine the outcome of this case are whether it was at night where the pit was not noticeable, or the obstacle was found as the individual was turning the corner and was unavoidable. (Discussed in detail in the Talmud, tractate Baba Kama)

 

* If a man steals an ox, sheep, or a goat and slaughters it or sells it, he pays five cattle in place of the ox and four sheep in place of the sheep. The reason why he pays less for the sheep is because of the embarrassment the thief experiences while carrying the sheep, as opposed the ox where he is able to just pull it. What embarrassment has he incurred? The thief is not embarrassed; he’s even probably excited at the opportunity of grabbing the animal? We see that the thief subconsciously feels embarrassed and depressed for the crime. Man’s nature wants to do and create positive things.

 

Third Portion: * One of the subjects we discuss in this portion is if an individual is responsible when he is asked to watch an item for someone. There are some factors to consider, namely, was he asked to watch it for free or was he being compensated; was he authorized to use the item for personal use; did he ask to borrow it; did he rent the item; was the occurrence of the loss beyond his control. (This subject and all its details can be found in the Talmud, tractate Baba Metzia.)

 

* One of the ugliest aspects of human nature is when one takes advantage and abuses the weak and helpless. In this section, these topics are discussed. This ranges from the seduction of minors to one abusing in any way converts, orphans, widows and the poor. The Torah is emphatically stern about lending money with interest. One might think that a favor was done by lending the money and therefore therefor should be allowed to demand compensation through interest. G-d considers this taking advantage.

 

* If someone is found to be a witch, they shall be put to death. There is a mystical concept that there is an equal amount of spirituality and evil impurities in the world. Therefore, because of the weakening of Kedusha in today’s times, Samantha is not going to wiggle her nose any time soon. Although during the 1600s in Salem, Massachusetts they went a little too far in hunting witches;,the Torah is still very serious about the punishment of witches. The mystics teach us that the world is run through energies that G-d provides and it’s our job to transform them into positive forces. Unfortunately, some know how to manipulate these energies to satisfy their own impure ideas. Although manipulation of these energies cannot be the work of witches today,  it can be done to an extent. By doing so, it produces negativity and prevents the redemption coming anytime soon.

 

Fourth Portion: * One must not curse G-d or the Judges. It is common for the loser to despise the deciding judges. Still, he must control himself. This is yet another method that can lead to an authority meltdown that one has to be aware of. In our democratic society, it is quite common to ridicule authorities figures. In fact, it’s a nightly ritual to do so on the networks late night talk shows. Although everything is done in jest, there is a lack of respect that’s developed because of this satire.

 

Fifth Portion: * One must not take a bribe. Rav Chaim Shmuelvitz Ztz”l states that a judge should be completely objective, to the extent that he cannot hear any testimony if the other party is not present.

 

* For six years, one should work the land and on the seventh year, the land should rest (not even fertilizing or loosening ground around a tree). This process is called Shmita.

 

* There are many places in the Torah where Shabbat is mentioned. I guess G-d is trying to convey a message; it’s important!!

 

* The Shalosh Regalim are mentioned. These three holidays are Pesach, Succot, and Shavuot. They are called “three legs” because three times a year the Jews would walk to the Temple.

 

Sixth Portion: * G-d reassures the Israelites that they will be protected.

 

Seventh Portion: * G-d reassures them further about entering the land of Israel. They should not be afraid of its inhabitants.

 

* The Israelites reassured G-d with their famous and impressive slogan “Na’aseh Ve’nishma” – we will do first, then we will hear. The phrase is an expression of the tremendous belief in G-d.

Parshat Vayeira

September 8, 2013 Chessed/ Acts of Kindness, Hachnasat Orchim- Inviting Guests, Highlights on the Weekly Parsha, Jewish Values, Tzniut- Modesty No comments
First Portion
 

* We would like to believe we are not the same people we were years ago. Everyone would state, they have matured, been educated and have learned from life’s experiences. This is the general attitude of humans. Well, I hope we have matured and become better people. It’s frustrating to see those that have not.

In this weeks parsha our forefather Avraham’s status has been elevated. This is evident by the level of communication between G-d and Avraham. Its clear from the KAVOD that G-d has given Avraham by visiting that Avraham has evolved to a complete and upstanding individual. We learn some very important lessons from this section. First lesson we learn is visiting the sick, which G-d did by approaching Avraham after Avraham followed G-d’s commandment and circumcised himself. The one being afflicted is revitalized by the visit. Secondly, hospitality is of great importance; Avraham in great pain from his circumcision, still managed to accept guest with tremendous enthusiasm.

We see the relationship between G-d and Avraham is now on a higher level because of the circumcision. When G-d revealed himself to the non-Jewish prophet Bilam many years later, Bilam’s immediate reaction, peculiarly, was of great embarrassment for not being circumcised. It seams like there’s a connection between high level of spirituality and circumcision. Rabbi Baruch Dopelt asks why do we say at a brit ” just like he (this boy) has entered a covenant with G-d today so too will he be able to enter the threshold of Torah and mitzvot”? Why don’t we say it when he’s born? After all a Jew is a Jew circumcised or not. The Mystics say by having the brit and its ceremony spiritual energies are infused into the boy. These are the tools necessary to be able to comprehend the Torah in a different realm.There are also thirteen times, in last weeks parsha Lech Lecha where G-d mentions his covenant with Avraham. This is to offset the thirteen attributes of G-d. The Thirteen attributes of G-d is mentioned on Yom Kippur and is a focal point in our quest for forgiveness. It can only be applied if the Jew is circumcised. Rabbi Pesach Krohn teaches us with the infused energy that the boy gets at the brit comes a name. A name defines the task that this boy will do in life. This is the reason Avraham’s name was changed the day he was circumcised.
* “Where is Sarah your wife?” Oh, she’s in the tent”. From here we learn an importance lesson pertaining to women “modesty is a virtue”.
* “How can we have kids my husband is so old” Sarah proclaimed. What about you Sarah, you’re no spring chicken either? Here we see an ongoing occurrence in human nature. It’s the spouse that’s blamed for everything. If only we can appreciate our spouse and realize their good qualities we would have better marriages
* An important lesson is learned about keeping peace between husband and a wife. G-d altered the truth when he approached Avraham about what Sarah said. He asked Avraham; ” why did Sarah laugh and say how can we have kids, I’m so old”. In saying Sarah is old as opposed to what Sarah actually said – “my husband’s old”, Avrahams feelings weren’t hurt and it preserved peace between the couple. One has permission to alter the truth to preserve peace.
Second portion
* What compelled G-d to destroy the city of Sedom and Amora was an incident pertaining to one of Lott’s daughters. She once performed kindness and gave food to an old passer-by. Kindness, it seems, is against the law in Sedom. As punishment they hung her on a tree and spread honey all over her body and watched how she was tortured as the bees bit her to death. Her cries was the last straw that broke the camel’s back and propelled the all mighty to issue a death warrant to the entire city with the exception of Lot and his family.
Third Portion
* Although Lot had tremendous hospitality, a trait he learned from his uncle Avraham, never-the-less the fact that he offered his daughters as compensation not to harm his guest raises some eye brows
Fourth Portion
* Rabbi Moshe Feinstein relates a story when he was a young man about a colleague, who in one of his powerful sermons blamed Lot’s daughter for the despicable and immoral act of sleeping with their father. Add insult to injury one daughter named their offspring after the sin MO-AV, from the father. A while later Rav Moshe was informed that his friend is very ill. Upon visiting his friend, Rav Moshe was performing the commandment of visiting the sick, he sees that his friend’s throat is tremendously infected and can barely speak. ” Rav Moshe” the colleague said ” I know why I’m being punished. I had a dream shortly after one of my sermons. I was lying in bed and see two elderly woman standing besides me. It was Lott’s daughters. With a stern and angry tone of voice they accused me of slandering their name. They claimed they did the act out of complete sincerity and self sacrifice to preserve man-kind, figuring that civilization had been destroyed again. ” Instead of praising us you unfairly turned our deed and intentions into a sin, therefore you will pay with your life with punishment to your vocal cords”. Soon after Rav Moshe’s friend passed away. We learn never Judge anybody unless you’re in their shoes.
* Once again Avraham and Sarah marriage and morals are tested when Sarah was taken forcefully and brought to Avimelech the king of the Pilishtim. Avimelech intended on keeping Sarah for himself despite knowing that she might be Avraham’s wife. Although that information wasn’t clear. It didn’t require a rocket scientist to figure that Avraham and Sarah were more than a brother and sister.
* Because of Avraham and Sarah passing the test of the Avimelech incident (she had the opportunity to be Queen, and acqiure tremendous riches). However she chose loyalty to her husband. G-d said you preserved the test with the reproductive organ so I will reward you with a child through the reproductive organ. G-d rewarded them with their own child.
Fifth Portion
* It seemed Sarah was on a higher level then Avraham. Yishmael, who was Hagar the maid servant’s son (she had him with Avraham), was a bad influence on Yitzchak ( Avraham and Sarah son and the heir apparent to the Jewish nation). She demanded that Avraham send Hagar and her son Yishmael away. Avraham was faced with a difficult decision. What to do? Naturally he turned to G-d who advised him listen to your wife Sarah, ‘She knows”. We learn here the importance of maintaining the right environment for your children and yourself.
Kids tend to be very impressionable so one has to surround them with the right school, nice neighborhood and proper role models at home.
Sixth Portion
*Avraham and Avimelech make a treaty after Yitzchak was born.. As long as the descendants of Avimelech dwell on the land, no descendants of Avraham will wage war against them. This covenant was the reason later why Israel couldn’t capture Eastern part of Jerusalem. Avraham called the western part Yeru- to see G-d (holy place). Shalem, the eastern part was originally inherited by Noach’s son Shem. The name Shalem comes from Shem. In Yehoshua’s time the Philishtim lived in the Shalem, the eastern part. Although Yehoshua, the leader of the Israelites, conquered the western part, in honor of the treaty the Israelites refrained from entering the Eastern part. It wasn’t until the last descendant of Avimelech died after the time of Yehoshua did the children of Judeah took it.
Seventh portion
* The pride and Joy of the Jewish nation, the incident of the AKEDA which is so beloved by G-d. This is the primary weapon we use on Rosh Hashana to ask G-d for mercy and forgiveness
* The narrative prepares us for the next stage of life describing the future wife of Yitzchak, Rivka’s heritage.

Peace & Harmony

September 8, 2013 Jewish Values No comments
abraham's tent

 

In this week’s parsha, we learn a very valuable lesson on how to maintain peace and harmony among married couples. Both G-d and the angels give us a mind- boggling crash course.

 

We find the three angels coming to Abraham with a number of tasks, one of which is to tell Sarah that she will have a baby. The angels made a point of inquiring about Sarah, ‘Where is your wife, Sarah?’ so as to endear her to her husband’ (Bava Metzia 87a). The question that the angels asked, set up a response by Abraham (she’s in the tent) and through those words that he uttered, made him realize the exceptional modesty his wife possessed. Therefore, she would become even dearer to him.

 

We find something interesting in the Gemara in Ketubot in which we see that it is permissible to lie to a groom and tell him ‘your wife is such a beautiful Kallah (bride)’, even though she’s not. But for the sake of endearing the wife in the groom’s eyes, a little white lie is permissible. Commentaries on this Gemarah extend this idea. For example, if one purchases an item, lets say a tie, and you meet him for coffee, even though the tie is not nice, one should lie in order not to make him feel bad; (If there is no refund policy.)

 

Furthermore in the parsha, we find Sarah could not believe the good news of her upcoming pregnancy. But she had an interesting response about her husband, ‘How can we have kids? My master is old’. But G-d misquoted her to Abraham, saying only about her ‘I have aged’ (not mentioning Abraham). G-d lied for the sake of shalom (peace), so that her words should not offend Abraham. This, despite the fact that Abraham was indeed old (he was 99) and would certainly have realized that she had no ill intentions when she had said it. Yet to avoid that tiniest possibility of friction, to refrain from diminishing somewhat the peace and harmony (shalom bayit), G-d altered her words.

 

The master of creating peace and harmony was Aharon (Moshe’s brother). He would fabricate a story and tell Joe, who is fighting with Jack, that Jack has tremendous regret about the disagreement between the two of you and is devastated by losing such a wonderful friend; then he would go to Jack and similarly fabricate a story that Joe feels the same way. This is how he would successfully bring Jack and Joe together. Each one thinks the other is caring and wants to make up.

 

Dr. Goldman, the Psychologist at Yeshiva Chofetz Chaim, once was in the crossroad between a major feud of two individuals. Both claimed the rights to Dr. Goldman’s seat in the study hall. On Shabbat, the good doctor stayed home in Kew Gardens, therefore the seat is vacant. Remembering the famous Medrash (commentary) of Aharon, the good doctor said, ‘let me try it’. He proceeded to tell one of the fellows that the other is ashamed and regrets that it has escalated to such an extent and is willing to give up the silly spot. He then, similarly fabricated the same story to the other. So I asked him what happened. Dr. Goldman answered back ‘it worked!’ ‘So who sits there now?’ I asked. ‘It’s vacant’! He responded, ‘out of respect to each other’.

 

Aharon was especially successful with married couples. People in general have tremendous sensitivities and get hurt too quickly, especially couples. One has to be super sensitive to his or her spouse. In this highly pressurized society that we live in, it’s easy to get busy and ignore the other’s needs. We therefore have to make an effort to spend quality time with the ones we love.We learn how careful one must be when speaking about one spouse to the other. If one promotes bad feelings, it’s a terrible sin.

 

The discovery in this week’s parsha that even G-d would lie to preserve the peace between a couple, should make us realize the importance of the matter.

The Power of Love

August 30, 2013 Jewish Values No comments

 

          The “gold standard” with regard to making peace and loving your fellow man was epitomized by Aharon HaCohen, second in command over the Jews when they left Egypt camped in the desert. He was also Moshe’s brother. Aharon loved his fellow Jew like no other. Rav Eliyahu Dessler, one of the leading contemporary rabbinical figures, expounds on this concept using a parable. World War II and the accompanying Holocaust was witness to one particular, amongst many others, family consisting of a mother, father and son, being torn apart. Neither member of the family knew if the other was alive and all were feverishly searching for each other. Miraculously, five years later, they were reunited. The son, now eight and living with his father after the war ended, receives a very emotional hug and kiss from his mother, as his father tearfully looks on.
          The question was asked- who loves the son more at this juncture of time, the mother or the father?
          One may argue and say a mother’s nurturing and natural love for her children is supreme and cannot be matched. Plus, the yearning and anticipation of the reuniting surely caused the mother and son to be highly emotional. Nevertheless, the fact that the father raised him, alone, all these years- he changed his diaper, did homework with him etc., places him in position to love him more.
          Rav Dessler’s concept of “the more you give the more you love” is one of great importance in our relationships with our spouses, children, family members and friends.
           Aharon HaCohen  was constantly giving of his time in making peace between couples and any broken relationships which were presented to him. His gesture of love towards the people as he blessed the congregation is copied by every Kohen today as they bless the people (see highlight section).
          A reminder of loving your fellow Jew, as Aharon did, is brought out in this obituary article of Rabbi Herchel Shachter, which I think is worthwhile to read:

Rabbi Herschel Schacter Is Dead at 95; Cried to the Jews of Buchenwald: ‘You Are Free’

 

By MARGALIT FOX

Published: March 27, 2013

 

The smoke was still rising as Rabbi Herschel Schacter rode through the gates of Buchenwald.

 

It was April 11, 1945, and Gen. George S. Patton’s Third Army had liberated the concentration camp scarcely an hour before. Rabbi Schacter, who was attached to the Third Army’s VIII Corps, was the first Jewish chaplain to enter in its wake.

 

That morning, after learning that Patton’s forward tanks had arrived at the camp, Rabbi Schacter, who died in the Riverdale section of the Bronx on Thursday at 95 after a career as one of the most prominent Modern Orthodox rabbis in the United States, commandeered a jeep and driver. He left headquarters and sped toward Buchenwald.

 

By late afternoon, when the rabbi drove through the gates, Allied tanks had breached the camp. He remembered, he later said, the sting of smoke in his eyes, the smell of burning flesh and the hundreds of bodies strewn everywhere.

 

He would remain at Buchenwald for months, tending to survivors, leading religious services in a former Nazi recreation hall and eventually helping to resettle thousands of Jews.

 

For his work, Rabbi Schacter was singled out by name on Friday by Yisrael Meir Lau, the former Ashkenazi chief rabbi of Israel, in a meeting with President Obama at Yad Vashem, Israel’s Holocaust memorial.

 

In Buchenwald that April day, Rabbi Schacter said afterward, it seemed as though there was no one left alive. In the camp, he encountered a young American lieutenant who knew his way around.

 

“Are there any Jews alive here?” the rabbi asked him.

 

He was led to the Kleine Lager, or Little Camp, a smaller camp within the larger one. There, in filthy barracks, men lay on raw wooden planks stacked from floor to ceiling. They stared down at the rabbi, in his unfamiliar military uniform, with unmistakable fright.

 

“Shalom Aleichem, Yidden,” Rabbi Schacter cried in Yiddish, “ihr zint frei!” – “Peace be upon you, Jews, you are free!” He ran from barracks to barracks, repeating those words. He was joined by those Jews who could walk, until a stream of people swelled behind him.

 

As he passed a mound of corpses, Rabbi Schacter spied a flicker of movement. Drawing closer, he saw a small boy, Prisoner 17030, hiding in terror behind the mound.

 

“I was afraid of him,” the child would recall long afterward in an interview with The New York Times. “I knew all the uniforms of SS and Gestapo and Wehrmacht, and all of a sudden, a new kind of uniform. I thought, ‘A new kind of enemy.’ ”

 

With tears streaming down his face, Rabbi Schacter picked the boy up. “What’s your name, my child?” he asked in Yiddish.

 

“Lulek,” the child replied.

 

“How old are you?” the rabbi asked.

 

“What difference does it make?” Lulek, who was 7, said. “I’m older than you, anyway.”

 

“Why do you think you’re older?” Rabbi Schacter asked, smiling.

 

“Because you cry and laugh like a child,” Lulek replied. “I haven’t laughed in a long time, and I don’t even cry anymore. So which one of us is older?”

 

Rabbi Schacter discovered nearly a thousand orphaned children in Buchenwald. He and a colleague, Rabbi Robert Marcus, helped arrange for their transport to France – a convoy that included Lulek and the teenage Elie Wiesel – as well as to Switzerland, a group personally conveyed by Rabbi Schacter, and to Palestine.

 

For decades afterward, Rabbi Schacter said, he remained haunted by his time in Buchenwald, and by the question survivors put to him as he raced through the camp that first day.

 

“They were asking me, over and over, ‘Does the world know what happened to us?’ ” Rabbi Schacter told The Associated Press in 1981. “And I was thinking, ‘If my own father had not caught the boat on time, I would have been there, too.’ ”

 

Herschel Schacter was born in the Brownsville section of Brooklyn on Oct. 10, 1917, the youngest of 10 children of parents who had come from Poland. His father, Pincus, was a seventh-generation shochet, or ritual slaughterer; his mother, the former Miriam Schimmelman, was a real estate manager.

 

Mr. Schacter earned a bachelor’s degree from Yeshiva University in New York in 1938; in 1941, he received ordination at Yeshiva from Rabbi Joseph B. Soloveitchik, a founder of the Modern Orthodox movement.

 

He spent about a year as a pulpit rabbi in Stamford, Conn., before enlisting in the Army as a chaplain in 1942.

 

After Buchenwald was liberated, he spent every day there distributing matzo (liberation had come just a week after Passover); leading services for Shavuot, which celebrates the revelation of the Torah to Moses at Mount Sinai, and which fell that year in May; and conducting Friday night services.

 

At one of those services, Lulek and his older brother, Naftali, were able to say Kaddish for their parents, Polish Jews who had been killed by the Nazis.

 

Discharged from the Army with the rank of captain, Rabbi Schacter became the spiritual leader of the Mosholu Jewish Center, an Orthodox synagogue on Hull Avenue in the north Bronx. He presided there from 1947 until it closed in 1999.

 

He was a leader of many national Jewish groups, including the Conference of Presidents of Major Jewish Organizations, of which he was a past chairman. He was most recently the director of rabbinic services at Yeshiva.

 

Rabbi Schacter, who in 1956 went to the Soviet Union with an American rabbinic delegation, was an outspoken advocate for the rights of Soviet Jews and an adviser on the subject to President Richard M. Nixon.

 

A resident of the Riverdale section of the Bronx, Rabbi Schacter is survived by his wife, the former Pnina Gewirtz, whom he married in 1948; a son, Rabbi Jacob J. Schacter, who confirmed his father’s death; a daughter, Miriam Schacter; four grandchildren; and eight great-grandchildren.

 

And what of Lulek, the orphan Rabbi Schacter rescued from Buchenwald that day? Lulek, who eventually settled in Palestine, grew up to be Rabbi Yisrael Meir Lau.

 

Rabbi Lau, who recounted his childhood exchange with Rabbi Schacter in a memoir, published in English in 2011 as “Out of the Depths,” was the Ashkenazi chief rabbi of Israel from 1993 to 2003 and is now the chief rabbi of Tel Aviv.

 

On Friday, when Rabbi Lau told Mr. Obama of his rescue by Rabbi Schacter – he thanked the American people for delivering Buchenwald survivors “not from slavery to freedom, but from death to life” – he had not yet learned of Rabbi Schacter’s death the day before.

 

“For me, he was alive,” Rabbi Lau said in an interview with The Times on Monday. “I speak about him with tears in my eyes.”
Correction: March 26, 2013, Tuesday

 

This article has been revised to reflect the following correction: A photo caption with an earlier version of this article misspelled the given name of Rabbi Herschel Schacter as Hershel.

 

Aharon HaCohen’s life long work was to show love toward his fellow Jew. He was known as one who made SHALOM. He was a man of peace and therefore died in peace. His death was considered a MITA NESHIKA-a kiss of death. For the most part, every person from the beginning of creation, goes through an extreme amount of pain during the death process. The exception was Aharon. G-d showed and reciprocated His love to Aharon, as did Aharon to his fellow Jew, and therefor “kissed” him and he died in peace-SHALOM, without pain

Parshat Bechukotai

May 3, 2013 Highlights on the Weekly Parsha, Uncategorized No comments

 

“A Cup of Coffee 

 

&

A Quick Thought”

 

 
Steaming Cup of Coffee
Spark Of Jewish Experience
 
 Bechokotai

May 19, 2011

15 Iyar, 5771

Dear Friend,

THIS SATURDAY NIGHT AND SUNDAY

 IS LAG BA’OMER!!!
In This Issue
Bechokotai
Lag Ba’omer

Bechokotai
list of responsibitilies

 

There is a section in this week’s Torah reading, Parshat Bechokotai, where they are many curses. Yes, you heard me correctly, big time nasty curses. G-d warns us ‘if you do not go in my ways then I will punish you’. My father z”l instructed my bar mitzvah teacher that I not read that portion, citing it is not appropriate that a wet behind the ears bar mitzvah boy, who is introduced to G-d’s commandments for the first time, read such negativities; after all, a bar mitzvah is a happy occasion. It’s a custom that the Rabbi or chazan get an aliya (called up to the Torah) for both the curses as well as the brachot (the Ten Commandments, Az Yashir etc.), and avoid any uneasiness on the gabai to pick people for the undesirable aliya. The negative portion is read in a lower tone than usual.

In the Torah (26:18), G-d warns us ‘If, in despite, you do not listen to me, then I will punish you seven ways for your sins.’ According to our sages, punishment is meant to wake us up and correct our mistakes and become better people. However, Rav Henoch Leibowitz, z”l points out ‘there are those who do not take criticism very well and it’s counter productive to rebuke them.’ How easy it is today to get depressed when we encounter negativity. We live in a very pressurized society where the stress level is beyond normal. The amount of responsibilities is enormous; just paying bills is overwhelming; we are billed for everything; if opportunity strikes they’d bill us for breathing. There’s the headache of finding the right mate and the difficulty of trying to conceive. It seems like when one takes a breath of fresh air, new problems arise; therefore we are susceptible to be ‘down and out’. So how are we able to cope with our problems?

To shed some light on this question, I’d have to go back to this past Shabbat where I would take my customary walk after Rabbi Olbaum’s shiur, with my friend Ophir Haimov. Ophir reminded me of a gemarah that fits this d’var Torah perfectly. He said, ‘We all know King David wrote psalms, which happens to be one of the greatest dedications to G-d. However, believe it or not, it was almost surpassed by the psalms of none other then, the egotistical maniac, Nevuchanetzar.’ Nevuchanetzar was the king of Babylon who destroyed the first temple approximately 2500 years ago. This king of Babylon was a very complex character. On one hand, he was notoriously known for his cruelty towards humanity and also having the audacity to proclaim himself G-d. However, shockingly, there was a glimpse of strong appreciation and acknowledgement of G-d. He reached the heights of holiness and the depths of evil on a daily basis.

The gemara continues, ‘G-d sent an angel to knock his pen down and Nevuchanetzar never wrote again’. The commentaries explain the difference between the two; King David went through so many knocks but he never put down his pen. He was labeled an illegitimate son where he was ostracized by his father and brothers after beating Goliath. Instead of being embraced by King Shaul and given his daughter for marriage, Shaul tried to kill him. His own son rebelled and tried to kill him and in turn was killed against David’s wishes. But through these painful adventures, David never put his pen down and even proclaimed, ‘I feel closer to you then ever’. On the contrary, Nevuchanetzar never recovered from his ordeals and denounced G-d.

Similarly, we find Joseph, one of the twelve sons of Jacob, who was hated and sold by his brothers to a strange land. Joseph had to go through one of the biggest tests of all time; his boss’s wife was trying to seduce him for approximately a year; this was especially difficult being seventeen. Could the guys reading this dare to believe they cannot sin in that situation? One would figure after passing the test, G-d would reward him handsomely. Not so – he was put in jail for a lengthy time. Throughout his difficulties, we never heard Joseph complain. On the contrary, every conversation he had, Joseph praised G-d.

David and Joseph were able to persevere and reach the heights of being leaders of Israel because, of what Rav Leibowitz describes, people of their character have an ability to believe that whatever negativity they experienced, is inflicted by G-d himself for the direct results of their sins. As David writes in Tehillim, ‘I know that whatever happens, G-d will never leave me’. They were able to learn and become better, stronger people from their experience; there is always room for improvement. They didn’t say, “I’m just going to take a vacation and turn myself off from life until this bad time goes away.”

Before Ophir and I departed to our respective synagogues, he offered a great example. ‘It’s like poker; you don’t need a good hand to be a winner.’

Lag Ba’omer
 upsherin

One of the most spiritual and exhilarating times of my life occurred on lag ba’omer (the 33rd day from the 2nd day of Passover), five years ago. On that day, my family and I were in Miron, Israel; the site of the gravesite of Rebbi Shimon Bar Yochai, (also referred to as Rashby), the founder of Kabbalah (zohar), commemorating his yartzeit. It’s a custom not to cut the hair of young boys until they reach their third birthday. The cutting of the hair ceremony is called upsherin or kalacha. At the gravesite in Miron, there are many little boys awaiting haircuts. One of them was my son, as well as yours truly, when I was three, many years ago – well, not that long ago. It’s not your ordinary gravesite and we weren’t the only ones there. There are approximately 600,000 people visiting the site where bands play music, food stands are put up and various foods are distributed for free. I’ve never experienced a place where people are so friendly and polite to each other then lag ba’omer in Miron. It is Jews at their best and one experiencing this can really feel proud of being Jewish.

Why the custom of celebration on his yartzeit? Why the cutting of the hair? In fact, there is a strong Bukharian tradition of commemorating the yartzeit of a loved one by reading the portion of the zohar, which describes the death of Rebbi Shimon Bar Yochai. Why is the connection between his death and others emphasized? Also, why do Bukharians celebrate with a meal?

There is an emphasis in the zohar that Rashby died in peace, which in Hebrew is pronounced ‘shalom’. The root of the word shalom is shalem – complete. Therefore we learn that Rashby passed away in a perfect state, complete. The idea of kabbalah is to be completely infused with Torah in order to connect with it on every possible level, or worlds. The knowledge of Torah, through kabbalah, enables us to change frequencies, similar to changing channels on a radio dial. One hears different sounds when changing the dial even though he’s situated in the same spot.

Another example of different views of reality is the status of a woman accepting a wedding ring presented by her chattan, after he says ‘you are betrothed to me with this ring’. In the process, her status changes. Although the woman’s appearance is noticeably the same as before but on a different frequency, one can apparently notice the change of her being branded her husband’s name and the status of a married woman; so one must be careful and realize how powerful words, or any act for that matter, can be. When one makes a bracha on an apple, he doesn’t notice, but in other worlds (there are three) the apple changes status. Good and evil are more apparently noticed in other frequencies. Rashby’s philosophy was that material and physical are the skin that hides the holiness of the soul. The light has to come out. That is the reason haircuts are given on lag ba’omer. Hair represents materialism in its highest sense. Presumably, that is one of the reasons married women wear shaitels (wigs). Ask any person what is one of the main features of beauty in a woman. One of the leading answers would be the hair. Women take tremendous pride in beautifying the hair. It’s a tremendous self-sacrifice to cover one of their pride and joys. No matter how nice the wig is, any woman would still like to show her own hair. In essence, what a woman is saying to G-d, “I’m giving this up because of your commandment.” This is one of the biggest tests of faith the daughters of Israel have.

Rashby died achieving peace and completeness. Rabbi Aryeh Kaplan writes ‘one has to be at peace with himself in order to attain peace with others, and only then he can achieve great heights’; this is hinted in the zohar. The yartzeit was the one important part of Judaism in which Bukharians practiced in public back in Russia; it united people, and unity is the result of peace. Incidentally, ever wonder why one tradition at a yartzeit dinner are that there are no knives? Because that would go against Rashby’s message of shalom and shalem (peace and complete). Knives represent strife and war.

We also try to connect this zohar that we read to when one passes away. It describes how Rashby died complete and we try to symbolically connect the deceased to Rashby through the concept of ‘he died complete with peace.’ This is the reason why we read that particular passage in the zohar. We hope that with the read, G-d will have mercy and guide the soul with that of Rashby. Also, the passage describes a fire that came out of Rashby and into his disciples; this symbolizes the transformation of the Torah to the next generation. Here too is a transformation from one generation to the next.

There is a passage that says ‘G-d makes peace in the heavens by putting together fire and water, then He can surely make peace here on earth’. One reader asked a great question pertaining to last week’s article referring to opposites, which cannot exist in the spiritual world. So then how can fire and water co-exist together?  Opposites are usually at odds with each other! G-d made a miracle not only enabling fire and water to co-exist with each other, but He made peace (shalom and made them shalem) between them, wedging them together through the common denominator, G-d; now they have similarity.

Seeing my son smile while I gave him his first haircut as the music was blasting the song ‘Bar Yochai’ which is one of the favorite songs that was sung by Pop, z'”l, and I, at the Friday night Shabbat table, made that moment an extremely happy occasion. Rashby said, “I want People to celebrate my yartzeit with tremendous joy”. Well, I sure did.
Sincerely,
Rabbi Avi Matmon
Spark of Jewish Experience