Tag Archive for Shabbat

THE CENTER OF THE WORLD

June 2, 2016 Uncategorized No comments

This article was constructed with the help of either writings, lectures or shiurim of   Berel Wein, Noach Isaac Oelbaum, Asher Hurzberg, Yossi Bilus, Chabad.org  Shlomo Katz, Dina Yellen



TBack in the mid-nineties, a Jewish advertising executive in New York
came up with an idea. What if the New York Times – considered the
world’s most prestigious newspaper – listed the weekly Shabbat candle
lighting time each week? Someone would have to pay for the space of
course, but imagine the Jewish awareness and pride that might result
from such a prominent mention of the Jewish Shabbat each week.

He got in touch with a Jewish philanthropist and sold him the idea. It
would cost almost two thousand dollars a week, but the philanthropist
did it. Each Friday for the next five years, Jews around the world
would open the New York Times to see: “Jewish Women: Shabbat candle
lighting time this Friday is…”

Eventually the philanthropist had to cut back on a number of his
projects and, in June 1999, the little Shabbat notice stopped
appearing in the Friday Times. From that week on, it never appeared
again. However, there was one notable exception.

On January 1, 2000, the NY Times ran a Millennium edition. It was a
special issue that featured three front pages.

1. One had the news from January 1, 1900.

2. The second was the actual news of the day, January 1, 2000.

3. A third front page was projecting future events of January 1, 2100.

This fictional page included things like a welcome to the fifty-first
state: Cuba. As well, a discussion as to whether robots should be
allowed to vote, and so on. In addition to the fascinating articles,
there was one more thing. Down on the bottom of the Year 2100 front
page, was the candle lighting time in New York for January 1, 2100.
Nobody paid for it. It was just put in by the Times.

The production manager of the New York Times – an Irish Catholic – was
asked about it. His answer was right on the mark, it speaks to the
eternity of our people and to the power of Jewish ritual. “We don’t
know what will happen in the year 2100. It is impossible to predict
the future, but of one thing you can be certain, that in the year
2100, Jewish women will be lighting Shabbos candles”.

Interesting isn’t it, how non-Jews view our association with Shabbat
as an eternal inseparable bond? Do they make it more than it is?
Perhaps they feel that for us, or for that matter for all, that
Shabbat is the center of the world. There is certainly a respect they
feel about us and our bonding with Shabbat. Maybe they feel Shabbat is
a powerful force. They’re right!

Parshat Behar / Bechukotai happens to be my bar mitzvah parsha. When
late spring arrives and parshat Behar creeps up, it marks another
year, another quick year, that has whisked by. That’s a frightening
notion. My bar mitzvah video has more people on the other side of the
hill then here with us. When reflecting at the rather quick life we
are all experiencing it’s a sporty idea, an entertaining one no less,
to guess what purpose each one of us were brought in to the world.
What did a particular individual come here to fix? I try to guess
which one of my possible negative traits is the ‘jackpot’, the one I
was sent here to fic. Although if you ask my wife she’ll write up a
whole chaptered booklet of my deficiencies. “And yes, when you fixed
those look out for volume 2” my eshet chail would say.

Regardless of our personal “monkey on our shoulder” dilemmas, there is
another general major test that every Jew is confronted with. It
identifies and categorizes where we stand as Jews, whether in this
world or after we pass on. “Are you Shomer Shabbat?” Is a question
often asked? Shabbat is at the very center of Jewish consciousness. It
is repeated more times than any other mitzvah in the Torah, and it is
the only ritual observance which is part of the Ten Commandments.

Let’s not fool ourselves, one can be super kind and honest that’s
great! Brownie points reward is right at the doorstep however there is
no escaping the fact that “Did you keep Shabbat and to what degree of
honor did you give it?” will be one of the top questions we will be
asked after 120. It’s one of those majors and it is spelled out, black
and white in the Torah text.

What is so special about Shabbat and what powers does it have?

SHABBAT IS THE SEVENTH DAY

Seven is the official number representing the world. There are seven
days in a week; there are seven year cycles leading to the fiftieth
year Jubilee; the world is divided into seven regions. There are some
opinions that the Jewish calendar starts with the month of Nissan;
therefore the seventh month will come out to be Tishrei, the month
that the world was created and each year is judged.

The midrash (Vayikra Rabbah 29:9) states: All the seventh ones are
beloved always. Above, there are seven worlds, and the seventh is the
most favored. These worlds are: shamayim, shmei ha’shamayim, rakia,
shechakim, zevul, maon and aravot. We read (Tehilim 68:5), “Extol He
Who rides upon the highest heavens / aravot with His Name, `Kah’.”

There are seven terms for “land,” and the seventh is the most favored.
These terms are: eretz, adamah, arka, geh, tziyah, neshiyah and tevel.
We read (Tehilim 9:9), “And He will judge tevel in righteousness; He
will judge the regimes with fairness.”

Among generations, the seventh was favored. They were: Adam, Shet,
Enosh, Keinan, Mahalalel, Yered and Chanoch. We read (Bereishit 5:24),
“Chanoch walked with the Elokim”

Among sons, the seventh was favored, as we read (Divrei Hayamim I
2:15), “David, the seventh [son].”

SOURCE OF POWER

G-d designed the world in such a way that the source of power is
rooted on the seventh day.

“Ki sheshet yamim asa hashem et ha shamaim ve’et ha’aretz, u’vayom
ha’shvi’i shabbat va’yinafash.” that in six days the Lord made the
heavens and the earth, and on the seventh day he rested, and ceased
from his work.

This famous verse is said a number of times, including the morning
Shabbat Kiddush. Rabbi Noach Isaac Oelbaum sites many Sages asking an
obvious question. It should say B’SHESHET-in six days…..G-d created
the world. Why SHESHET? The fact that it says SHESHET implies that G-d
created the world for ONLY six days and the seventh, Shabbat has a
mission is to rejuvenate and give power to the next six days.

Those of you who have a custom to recite the Zohar for the Friday
night are reading this concept. The Sage imply how one acts and treats
the Shabbat would determine the bracha one gets the following week.

The opening commandment in this week’s parsha deals with shemitta –
the sabbatical year for the Land of Israel when the ground was to be
allowed to lie fallow and the farmer abstained from his regular
routine of work. As soon as the Jews settled in the Holy Land, they
began to count and observe seven-year cycles. Every cycle would
culminate in a Sabbatical year, known as Shemittah, literally: “to
release.”

The traditional commentators to the Torah emphasized that even though
the ground and farmer would benefit in the long run from the year’s
inactivity this was not the reason for the commandment. There are
always side benefits from obeying the commandments of the Torah but
these are never the reason or the basis for the commandment itself.

The underlying lesson of the sabbatical year is its obvious kinship to
the weekly Sabbath. Just as every seven days brings with it a holy day
of rest, so too does a holy sabbatical year bring with it a rest for
the earth itself. And, to continue this obvious comparison between
these two Sabbaths, just as the weekly Sabbath is meant to remind us
of God’s creation of the universe so too does the seven year Sabbath
testify to God’s omnipotence and presence in all of our human affairs.

OUR OBLIGATION

There is a story I read by Dina Yellen which I found touching and
worthwhile to retell. It’s one that many of us can relate to and it
defines our pride and resiliency towards our commitment to Judaism and
our love for G-d.

“As I settled into my seat on Flight 1272 bound for Chicago, I glanced
at the passengers filing down the aisle. My Jew-radar immediately went
off; in addition to the business travelers toting their laptops and
briefcases, and the pleasure travelers wearing shorts and Walkmans, I
spied several suede kippot, a striemel and ankle-length skirts.

Despite our shared heritage, I didn’t bother acknowledging them. They
were strangers. And I live in New York, where strangers seldom
exchange greetings, even if they recite the same prayers”

Many observant Jews raise the red flag when it comes to travel and
Friday. Everyone who is a Shabbat observer has this fear of something
going wrong and then having to break camp in some strange place.

“Well, the inevitable happened, the plane rolled toward the runway and
I waited for takeoff. No such luck. The pilot announced the flight was
being delayed three hours due to stormy weather conditions in Chicago.
I glanced at my watch nervously. Usually, I avoid flying Friday
afternoons for fear I won’t arrive in time, but on summer weekends
when Shabbat doesn’t begin until 8 p.m., I figured I’d be safe. I
figured wrong.

After we finally took off, a half-hour before arrival, the pilot
announced O’Hare Airport was shut down and we were landing in
Milwaukee until we could continue on. My stomach sunk. Candle-lighting
was an hour away. I’d never make it on time. Like most religious Jews
who work in the secular world, I’d experienced my share of close
calls. But I never knowingly violated the Sabbath. Now, I was stuck.

By now, the kippot and long skirts were huddled in the back of the
plane. They had been joined by others. Shabbat was bringing strangers
together.

It was time to introduce myself. We’re going to get off in Milwaukee,
a young man told me. The Chasid had called Milwaukee’s Chabad rabbi,
who offered to host any stranded passengers for Shabbat. Come with us,
he urged. I nodded with relief but returned to my seat crestfallen
since I had planned this weekend with my family for months.

My non-Jewish seatmate, noticing my despair, inquired what was wrong.
When I told him the story, his jaw dropped. “Let me get this
straight,” he said, “You’re getting off the plane in a town where
you’ve never been with people you don’t know to stay overnight with
complete strangers?”

I quickly realized I was among friends. As I attempted to carry my
bags off the plane, a woman insisted on helping me. When we crowded
into cabs to take us to the rabbi’s house, the Chasid insisted on
paying for me. And when the cabs pulled up at the home of the Rabbi
and Rebbetzin, they ran outside to greet us as if we were long lost
relatives.

The sun set on Milwaukee as they ushered us into their home, where a
long table was set for Shabbat with a white tablecloth, china and
gleaming kiddush cups. When I lit the Shabbat candles, a wave of peace
washed over me. With all that had transpired, I was warmed by the
notion that the world stops with the first flicker of Sabbath light.

Over a traditional Shabbat feast, the rabbi enchanted us with tales of
the Baal Shem Tov and informed us that our re-route to Milwaukee was
due not to the world of weather but of Divine providence.

We lingered over our meal, enjoying our spiritual sanctuary in time
after the stressful day. Zemirot (Shabbat songs) filled the room. We
shared disappointments about our unexpected stopover. Most of the
group was traveling to Chicago for their friend’s aufruf (“calling up”
the groom to the Torah on the Shabbat before a wedding) and wedding
and were missing the aufruf. The Chasid and his wife were missing a
bar mitzvah.

We pondered the meaning of the departure from our journey and marveled
at the coincidences. I had attended camp with my roommate, a couple
had conducted business with my father, a man had studied in yeshiva
with my cousin, the chasid used to work in my hometown of Aurora,
Ill., and I had once spent Purim in Crown Heights with my hosts’ son.
Exhausted as we were, everyone was hesitant to leave the table to go
to sleep.

The next morning, a lively tefillah was followed by a leisurely meal
where we exchanged stories about our lives, careers and dreams. We
nicknamed ourselves the Milwaukee 15 and wondered if future
generations would retell the story of the flight that didn’t make it
in time for candlelighting.

The story does not end with a bang. No, the airplane that was delayed
and left without the fifteen observant Jews did not crash. There is no
proclamation “You see, if we would have violated Shabbat and taken the
flight we would have been doomed.” The story end quite ordinary, but
it bring some important points about our obligations to G-d and how we
observe and obey as a nation, a chosen nation.

“Saturday night, we made a regretful journey to the everyday world.
But before we began the final leg of our journey, I called my husband
to tell him all that had transpired.

“Who did you spend Shabbat with?” he asked worriedly. I pondered how
to explain who these former strangers were who had given me object
lessons in Shabbat hospitality and in the power of Shabbat in bringing
Jews together.

And, then as swiftly as a 747 can leave the tarmac on a clear day, I
realized the truth: miles away from my parents, husband and home, I
had accomplished what I set out to do when I booked my ticket: I had
spent Shabbat with family.

YOVEL

The Jubilee year is the year at the end of seven
cycles of shmita (Sabbatical years), and according to Biblical
regulations had a special impact on the ownership and management of
land in the Land of Israel; there is some debate whether it was the
49th year (the last year of seven sabbatical cycles, referred to as
the Sabbath’s Sabbath), or whether it was the following (50th) year.
Jubilee deals largely with land, property, and property rights.
According to Vayikra, slaves and prisoners would be freed, debts would
be forgiven, and the mercies of God would be particularly manifest.
Therefore the standard six year term of slavery would be prematurely
terminated with the advent of Yovel. Even those who had voluntarily
committed themselves to continued slavery upon the conclusion of their
six year term were slaves no longer once Yovel arrived. Over the
course of time, many family fields would be sold. Yovel would
automatically return the land to the original owners.

Business, Wall street, the Diamond district, Real Estate, money, our
lines get blurred when it comes to ownership. That’s mine. I’ve earned
it. I’ve got to earn more. Life gets so busy; we find that we never
have a free moment. Time is money.

We see that Yovel was certainly a proclamation of freedom for many but
why is it described as a proclamation of freedom for all of its
inhabitants? How do all Jews benefit from Yovel?

WE HAVE TO EARN IT. TO GET CLOSE TO G-D THROUGH THE SHABBAT

Shabbat is the Jewish tool to make sure we don’t misunderstand our
place in the universe. Refraining from work is the first step toward
accomplishing this goal. God gave mankind the power to manipulate and
change the world. Because of this, we are easily lulled into thinking
that we are in control of the world.

Then comes Shabbat. Once every seven days, we step back from the world
and make a statement to ourselves and humanity that we are not in
charge of this world. We stop all creative work and acknowledge that
it is God’s world, not ours. We can manipulate the world, but we don’t
own it. God gives us clear guidelines for how we may shape the world,
but it’s not ours to do with as we see fit all the time.

When we refrain from work on Shabbat, we regain clarity and
understanding as to Who is the true Creator.

According to Rav Moshe Shternbuch, Yovel grants a person a clear
perspective. I’m the master over no one and no thing. Hashem appoints
me for a stint and then it passes on to someone else. I got a great
deal on that field, now it goes back to its owner. This servant really
had my home running smoothly, he now returns to his home. The soul had
become subservient to the physical needs being over-filled – it is now
freed.

On the fiftieth year, freedom is proclaimed in the land for all of its
inhabitants. Each and every individual prioritizes. There’s a sense of
freedom

The foundation and basis of all of Jewish faith and belief in its
Torah is the necessity of human acknowledgment of God’s role in our
lives and in His ability to instruct us how to live. Since the weekly
Sabbath sometimes is taken for granted for it becomes such an
accustomed and regular part of our existence, the seven year Sabbath
comes to jolt us out of our complacency and to have us recognize
clearly, once again God’s rule over us.

The only way to get close to G-d is if we take the first step.
Interestingly ever notice why on Shabbat we learn Torah better, the
food is more delicious. The reason is there is no intermediary, no
angels between us and the Master of the Universe. For this reason we
recite Shalom Alechem in the beginning of the Shabbat. We say
BTZETCHEM L’SHALOM we escort the week day angels out of our house for
now it’s us and him just the two of us.

Regarding that according to the Torah Shabbat is an OT – a sign, the
Chofetz Chaim tells over a parable:

When one passes by a store front and the doors are locked, he assumes
they are closed. When he passes by the next day and sees the fixtures
missing, he does not jump to conclusions that perhaps they’re out of
business, maybe they’re are doing renovations. But, when he sees that
the sign is no longer there then he comes to the conclusion they are
out of business.

When the world sees that the Jews are keeping the Shabbat they know
the sign is up and they’re still in business.

The closer you are to G-d

CREATIVITY, MAN’S GIFT

March 12, 2015 Uncategorized No comments
CREATIVITY, MAN’S GIFT
A 197 feet long table, with room for more the 300 participants, was assembled by the Bnei Brak-based Coca Cola Israel company, in what is said to be the longest Shabbat dinner setting ever. Arranged on it was the traditional Shabbat fixings, including china plates, crystal goblets, Kiddush wine, challa bread, and, of course, dozens of Coca Cola bottles.
 
Many of us have dealt with people who are never satisfied. These people often complain and are critical about everything. They’re not happy with anyone, including themselves for that matter. I guess it’s impossible to not be subjected to this kind of negative energy of these personalities. Perhaps it comes with the territory; territory called – LIFE. Does this sound familiar?
           Rabbi Simcha Bunim (1767-1826) was a beloved Chassidic Rabbi whose many disciples would flock to be with their Rebbi. They would see him during the week or make arrangements to spend a Shabbat with him. One such devoted chassid, a very bitter and critical individual, traveled to see Rabbi Simcha but he arrived after Shabbat was over. When the Rebbi asked  where he had been, he replied with an attitude that he had actually been detained so many times that he had to spend Shabbat elsewhere. The Rebbi listened to this harsh man’s story and told him the following: “Shabbat is actually a very kind and gracious host and it treats its guests with dignity. For example, when Rosh Chodesh (1st day of the New moon) comes on Shabbat, Shabbat is kind enough to give up both the regular reading of the MAFTIR (Torah portion) and the MUSAF prayers to its guest – Rosh Chodesh. When YOM TOV (holiday) occurs with all its joy and splendor, Shabbat not only steps aside for the reading of the MAFTIR and its recitation of MUSSAF, it also gives a way for the reading of the Torah itself.
When Yom Kippur comes and brings with it the wonderful opportunities of pardon and forgiveness, not only does Shabbat give a way to the Mussaf prayer and Torah reading, but even the Shabbat meals themselves are set aside in Yom Kippur’s honor. However, when the somber Tisha Be Av with its unwelcome sadness and depression tries to come on Shabbat, a different attitude prevails. The Shabbat says: “No, you wait and come after Shabbat!! Perhaps you’re not making it here this Shabbat is a message from above! Unhappiness, and those who bring it are not welcome until the joy of Shabbat is over. Change your ways and Shabbat will welcome you as well!”
What’s all the hoopla that the day of Shabbat should be happy, special and relaxing? What about Sunday? Perhaps, with one’s hectic schedule, make the day of rest every other week? Why must we have the constraints of not turning on the lights or going for a drive?
The answer is that it is physically installed within us to Relax on Shabbat!
       Augustus the emperor of ancient Rome wanted to improve the economic conditions in his time. So he implemented 10 days a week instead of our customary 7. The Roman emperors operated on chutspah and lunacy. (By the way, ever wonder why August has 31 days, as opposed to 30?- it ruins the sequence of every other month having 31 days?! This is because Augustus was jealous of  Julius Ceaser (July), who got 31 days in his month while he, Augustus, would only have 30. After some time of the 10 day work load, the authorities saw – the efficiency rate decreased! They realized that it’s built in in every human the propensity to rest every seventh day!
Let’s ask another question found in the Zohar about Shabbat and then we’ll be able to shed some light on the topic of Shabbat…
It says VAYEH’VARECH HASHEM ET YOM HASHEVI’EEY-G-d blessed the seventh day. If we go out to work from Sunday to Friday – shouldn’t G-d bless the workdays instead? Why is He blessing the day of rest?
In this week’s parsha is the focal point of not performing work on Shabbat. It’s interesting because the language the Torah uses is MELACHA-work. The reason why  the other, more popular word – AVODA is not used is because, linguistically, although in English they both mean “work”, they translate differently in Hebrew. Any act can be called AVODA, even if it involves no skill and changes or improves nothing. Such acts include carrying stones or running.
By contrast, by and large, MELACHA applies only where change is effected for the purpose of improvement. Such acts include building, destroying in order to rebuild and erasing in order to write. Study and knowledge must proceed MELACHA. We must know – when and with what tool to work. It includes every means of improving the world!
 
One should know, there is a very important fundamental concept in Judaism. The Torah writes VEH’HALACHTA BEDRACHAV-and we should follow in (G-d’s) ways.  Therefore we can deduce,  to the area of creativity as well: G-d is a Creator and therefore each of us must be a creator like Him. G-d said, “Let there be light,” and so we have to bring light where there is darkness; He created a world, so too must we summon all our powers of creativity to advance civilization – be it in medicine, engineering, technology or any other human endeavor. We must use our creativity and ingenuity to improve the world for the benefit of all humankind. In so doing, we imitate G-d; just as He is the Creator, we become creators as well.
       We learn – the Torah forbade on Shabbat, by and large, only creative work.
      Rabbi Yehuda – the prince, who was the author of the MISHNA, happened to be good friends with Mark Anthony, the Roman High in command. One Friday night Anthony made a spontaneous surprise visit to Rav Yehuda. Rav Yehuda said: “Please, come, join me for Shabbat dinner”. Anthony was amazed and delighted at the delicious soup that he had at the meal. He asked Rav Yehuda: “This is the most delicious soup I had ever tasted. What’s  the recipe?
       Rav Yehuda replied:  “If you’d like – my chefs will give over to your chefs the recipe after Shabbat”.
       After Shabbat Rav Yehuda’s chefs did exactly as instructed. Six Months later, though, Mark Anthony visited Rav Yehuda, however he was very cold and distant. Rav Yehuda asked: “What’s wrong?” Anthony replied: “I could not duplicate the delicious taste of the soup. Even though my chefs duplicated the exact  instructions, it didn’t come out the same. What was the missing ingredient?” He was almost demanding!
      Rav Yehuda smiled and said: “The missing ingredient is Shabbat!”

      Let’s try to understand – why we should be happy on Shabbat and what is so special about the foods.  The Torah says -SHABBAT VAYINAFASH. Shabbat means to return! Where are we returning to? We are returning to the ROOTS! What is the meaning of the ROOTS?  At the Roots – WE ARE UNITED WITH OTHER SOULS!

      What does the word –  VAYINAFASH mean?  VAYINAFASH means – to REVIVE! We revive – what is important in life!
Let’s explain: the key word is creativity! There are two kinds of creativity, external and internal, and both are important. Sometimes we need to stop the external activity so that we can be internally focused. The internal creativity is to create a bond to our family and brethren. It’s a chance for unification and understanding.
       Judaism is all about the family! Our busy schedules, in hectic New York, doesn’t allow us to communicate properly with the ones we love.  If one ever notices a family sitting together at the dinner table during the week, it’s rare that they’re all together to begin with, everyone is in their own world. One is entranced in the laptop that’s placed on the table; one is talking on the cell phone to his friend. HELLO!! Is this Family Time? No, its just a bunch of individuals eating at a table!
       At the Shabbat table, if done properly, there are no electronic gadgets. One is forced to look at the person next to him. As a matter of fact, he might even listen to what he or she has to say. WOW!! On Shabbat we are not tied to a schedule, therefore, prone to connect to the family!
       We learn – when our forefather, the newlywed Yitzchak, brought his bride, Rivka, into his deceased mother’s tent, the candles in the tent were re-lit once again! It was lit from one Friday night to the next! The Torah hints – the “family” was re-established and revived through the building relationships of Shabbat!
       The Shabbat table is all about love! We read,  before the beginning of the meal, ESHET CHAIL, woman of valor, written by King Solomon (Shlomo). Shlomo took excerpts from the eulogy recited by Avraham to his wife Sarah. The tradition is 4000 years old! We see again, it’s designed  to enhance the love between husband and wife!
       Shabbat, though, is not the end means. If one communicates at the Shabbat table with his children and gives them the proper CHINUCH-education, then the family lineage, the Torah Mesorah, the Torah message continues!
       For this reason G-d blessed the seventh day – VAYEVARECH! IF ONE HAS PEACE AND UNDERSTANDING WITH HIS FAMILY AND FELLOW JEWS ON THIS DAY, THEN HE WILL BE BLESSED ETERNALLY THROUGH HIS POSITIVE INFLUENCE ON HIS CHILDREN AND HIS BRETHREN! For this reason – THE SOURCE OF THE BLESSINGS – BRACHA- FOR THE ENTIRE WEEK IS FROM SHABBAT!
      Once, when I was a senior in high school, many of my friends were planning on going to the Billy Joel concert. Many were planning to attend including a few girls of interest. This artist was the hottest ticket back then. The problem was it was on a Friday night! I was Shommer Shabbat! I knew – my father wouldn’t approve of me going, however, he was not the type to force me to stay home. He was not like that. During the moment of making a decision, I kept on envisioning my father with a disappointed look if I went. I decided to STAY HOME and have a Shabbat dinner with the folks! Nevertheless, I was upset, to say the least, and it showed a bit. I felt miserable in the beginning of the night. However, as the night progressed, with my parents loving warmth and good food, I began to applaud my decision!
       Shabbat table has that effect –  if done right!

A special gift any spouse would love

March 9, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of  Rabbi Yissachar Frand
How wonderful it would be if our wise human nature can be intuitive enough to appreciate what life’s gifts are. It’s sometimes a shame that one realizes after the fact. What often happens, when we pursue that what we rejected and then afterwords try to reconnect again, however, by then it’s too late.
After hearing this fascinating story from Rabbi Yissachar Frand, I realized something about myself and my family and realized how the Torah is the Emet. The two stories main message, I believe,  are the essence,  of my personal existence.
Rabbi  Yissachar Frand found this particular story from the Sefer  Otzrot HaTorah:
A Jew named Rav Simcha Kaplan was a Rabbi in Tzfat. When he was younger he studied in the Mir Yeshiva in Poland and he recalls the following story. He used to board by a couple who lived near the Mir Yeshiva. One Friday morning, he heard the wife repeat to her husband several times “Make sure you come home early for Shabbos. When Simcha arrived later in the day, he saw that the wife was waiting by the window and she was full of anxiety. He asked her, “What are you so worried about?” She says “I’m worried about Shabbos!” He said, “It is not going to be Shabbos for another 4 hours, what are you so worried about?”
She responded with the following story: We were childless for many years. Finally, we had a child. We raised the child, but he was sickly. He did not grow, he did not eat, he was weak, he did not walk until he was much older. He was very frail. We consulted with the doctors here in Mir. They sent us to a specialist in Vilna who told us that the child had a heart problem. The specialist said “There is nothing I can do for this child. He will only live a couple of more years. There is nothing more anyone can do for this child. Do not waste your money. Do not waste your time. You will only have the child for a couple of more years.” They were heart-broken. Someone advised them that on the way back from Vilna to Mir, they should stop in Radin and ask the Chofetz Chaim for a blessing. This was late in the life of the Chofetz Chaim. He was already very weak and was not seeing people. They were not able to arrange a visit at first, however, with some difficulty they finally were able to see him. They told the Chofetz Chaim their situation about their son and begged him to do something for them. The Chofetz Chaim said “There is nothing I can do for you. I am very sorry.” The person who arranged the meet, who had accompanied them, then yelled out, “but it is their only child!” The Chofetz Chaim said”, “It is an only child? Then I will tell you what to do!” He spoke to the mother and said “I want you to accept upon yourself from this day on that every Erev Shabbos by noon you will have the table already set for Shabbos and have the candles ready to be lit. I want that from the time you light Shabbos candles, nobody in the house will do any melacha [forbidden labor].” (Even though according to the strict law, when a woman lights candles 18 minutes before sunset, other members of the household can still do melacha until sunset.) The woman readily accepted this proposal.
By the time they arrived back in Mir — a two day journey from Radin – the child was already showing signs of improvement. He started eating, he started gaining weight, and so forth. They brought the child back to the doctor in Mir and he was astounded by the improvement. He insisted they go back to the specialist in Vilna to show him the child and paid for their journey. The specialist saw the child’s improvement and refused to believe that it was the same child.
But this story is somewhat perplexing. Why is it that the Chofetz Chaim only seemed to have mercy for the child when he heard that it was an only child? What if she had 10 other children? Would the Chofetz Chaim not have been sympathetic to the plight of the parents and the sickly child in that situation? Furthermore, what kind of “segulah” is this business of being ready for Shabbos at mid-day, several hours before the halachic arrival of Shabbos? The whole story requires explanation!
Rabbi Frand heard an explanation of what this story is all about from Rav Mannis Mandel. Rav Mandel said the Chofetz Chaim was not a Chassidic Rebbe and he was not a miracle worker. But the Chofetz Chaim understood the meaning of a pasuk in Chumash. “And the Children of Israel shall observe the Shabbos (v’Shamru), to make the Shabbos an eternal covenant for their generations (l’Dorotom)…” [Shmos 31:12]
Rav Mannis Mandel explains that the word “v’Shamru” has two meanings. It can mean – you have to OBSERVE it (meticulously) or it can mean – you have to ANTICIPATE it (as in the pasuk “And his father SHAMAR et haDavar” [Bereshis 37:11]). The Chofetz Chaim interpreted: You want “l’Dorotom” – the preservation of your generations (through this only child). If this child will not live, then you will not have future generations. But the Torah says that if there is – v’Shamru- to observe and anticipate Shabbos, there will be l’Dorotom – future generations. Therefore, fulfill “v’Shamru” according to both meanings. The simple interpretation of v’Shamru is observing it. When you light candles, no one in your house should do any more melacha. But beyond that, v’Shamru also means to anticipate it. From noon on, I want you to expect and anticipate the Shabbos. Therefore, the table must be set and the candles need to be ready.
This is why the woman stood at the window. It was 12:00 o’clock and sunset was not until 5:00 o’clock. She was anxious — where is my husband? What was her problem? The answer is because she accepted upon herself to do more than merely observe the Shabbos. She needed to anticipate the Shabbos as well. That is the interpretation of the story: She fulfilled both aspects of “v’Shamru.” Therefore, they saw in their family “l’dorotom” (future generations).
After reading this story, I’m compelled to inform the readers of my personal story.
One of the reasons my parents settled in the United states arriving in 1960 is because they had difficulty in having children. They were married for ten years before they made the  pilgrimage to New York. After a year they went to see the Lubavitcher Rebbe for a bracha. The Rebbe said to my parents “commit to be total Shabbat observers right at this very moment and you’ll have a baby boy in nine months.”.  My parents committed. A month before I was born my father visited 770, the Lubavitch head quarters, motzei Pesach-end of Pesach, where the custom is to celebrate, where the Rebbe called out in the crowd my father’s name, signaling him to come over. He then, assured my father everything is progressing well and that my parents will have, G-d willing, a baby boy next month.
Although, at times, one is guided by messengers, in the right path, and in this case it was, a great tzadic, the Lubavitcher Rebbe, who pushed my parents to be Shabbat observers, however, it could, very well be others. Nevertheless, the message is clear, Shabbat is powerful!! Shabbat is a game changer, Life changer!!

I found a very interesting observation by the Sfat Emet-Yehudah Aryeh Leib Alter (1847-1905)
We are focusing here on the word “shamor”. The pasuk that “shamor” calls up in our minds is: ‘Shamor et yom Ha’shabbot…’ That is: ‘Take proper care of Shabbot’.) (Devarim, 5, 14).
The Sfat Emet reacts to this idea with astonishment. He asks: Why does Shabbos need special care? He replies by alluding to a classic Medrash (a body of exegesis of Torah texts along with homiletic stories as taught by Chazal (Rabbinical Jewish sages of the post-Temple era) that provide an intrinsic analysis to passages in the Tanakh.). Although This Medrash may seems a bit corny and not very understandable, however, after seeing this definition, it brought an entirely new perspective of the Medrash. The Medrash describes how, after the first week of creation, all the days of the week paired up with each other. Yom Rishon paired with Yom Sheini (Sunday with Monday), and likewise all the other days of the week — except Shabbot, which could find no mate. When Shabbot

 told  G-d how unhappy she was for lack of a mate, G-d replied: “Klal Yisroel-the Israelites will be ben zugeich (your marriage partner).” Thus, the Sfat Emet is telling us that just as a wife is given to her husband to provide her with proper care, (“husband” actually means “to take care of”), so, too, does Shabbot need us to take proper care of her. And, continues the Sfat Emet, our relationship with Shabbot is reciprocal; i.e., it goes in both directions. Thus, we are commanded (Shemot, 35: 3) to observe Shabbot wherever we live (“be’chol moshe’votei’chem”). So, too, Shabbot has stuck loyally with Klal Yisroel in all of our distant dwellings. Further, Shabbot gives chiyut (vitality; vibrancy) to all creation.  It is the source of all the brachot in the world and especially those who observe it amongst the Jewish people. In other words it’s like a marriage where each partner takes care of the other.
Interestingly, a marriage has to have its loyalty between the spouses. The Mechilta in Parshat Ki Sisa states that the words -Baynee u’bein Bnei Yisrael (which is also recited in the kiddush and prayer) imply that Shabbos is a covenant between G-d and the Jews, to the exclusion of being a covenant between G-d and idolaters. Now, this seems peculiar. We do not need a special drasha [exegesis] to teach that a Gentile is not commanded to observe the Sabbath. We know that there are 7 Noachide laws, none of which involves a Gentile keeping Shabbot.
In fact, by Shabbot – there is a unique prohibition. The Talmud [Sanhedrin 58b] teaches that not only is a Gentile not commanded to observe Shabbot, but on the contrary, a Gentile is not permitted to purposefully keep Shabbos! So the question is, why does the Mechilta find it necessary to marshal a special pasuk “Baynee u’bein Bnei Yisarel” to tell us that the mitzvah of Shabbot only applies to the Jewish people?

  The Rambam  writes in his Mishna Commentary that a Gentile who performs any of the commandments, receives some reward as one who “is not obligated but nevertheless fulfills”. In other words, if we were to see a Gentile putting on Tefillin, he has fulfilled a mitzvah and gets “some reward”.
However, the Brisker Rav points out, Shabbot is not like that. Shabbot is two things: It is a mitzvah [commandment] and it is a matanah [gift]. The Talmud [Shabbot 10b] quotes the Almighty telling Moshe “I have a wonderful present in my Treasure House and its name is Shabbot”. The present was given to the Jewish people. Any nation that was not a recipient of this present is not able to observe Shabbot and even if they go through the motions of observing it, they have not fulfilled any mitzvah.
Tzitsit is not a present. Matzah is not a present. Tefillin is not a present. Shabbos is! The novelty of the idea of the Brisker Rav is that in order to fulfill the mitzvah of Shabbot, one needs to be included among the recipients of the present. This idea is  emphasized in the  portion of the Shachris Amidah on Shabbot.
It is for this reason that a Gentile may not observe Shabbot. He is taking something that doesn’t belong to him!
Rav Moshe Shapira suggests that this is precisely what the above referenced Mechilta means. Baynee u’Bein Bnai Yisrael means “it is my present to you” — to the exclusion of a Gentile who is not even eligible to receive a reward as one who is not commanded but observes.

The matana – present is the bride!! She is given as a wedding present by G-d to the chattan (Jewish people) and only the chattan!!. A wife is not shared. Both Israel and Shabbot have to be loyal to each other. No outsider is allowed; loyalty in the marriage is expected. Both spouses have to take care of each other. Both infuse their input into the marriage and both have to commit to each other.
Rabbi Simcha Kaplan’ landlords commited to take care, to anticipate the Shabbot; they commited. In turn, Shabbot committed to them and revived their child. My parents also committed to Shabbot and in return Shabbot committed to them, G-d willing, for generations! Amein!

When the dreamer collides with the realist….BOOM!!!

December 16, 2014 Chanuka, Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s , Berril Wein, Yissachar Frand Noach Isaac Oelbaum, Yossi Bilus, and Dr. Abba Goldman
Boro Park 1963 and Alexanders on Queens Blvd where many of our mothers shoped

My parents immigrated, from Israel, to this great big country in 1960. They had hopes and dreams like many settlers who stepped on American soil. My father, whose dream of coming to the United States ever since he was a teenager, was so disappointed after the first three months of arriving, he wanted to go back. However, my mother firmly objected, stating “we are here and we’ll make the best of it”. Their sleeping arrangement was quite difficult back then; they used the living room drapes to cover themselves in the Boro Park apartment shared by relatives; my father slept on the floor while my mother slept on the couch. Money did not grow on the trees as it was thought and they struggled mightily in the early years.

There is a photo, which I recall, in my parents pictures archives, where they were sitting in the living room with our basement tenant, a single guy from Israel, a very recent immigrant, in our Rego Park home in the early 60’s. It seamed they were all excited, full of energy; they were hungry, eager, full of hope, to sink their teeth into the American workforce. My parents and their friends, who came around the same time, like many wanted to express to their loved ones, back home, that they made it!!; they were successful in the land of opportunity.


In this week’s parsha we learn a very valuable lesson about life. It becomes evident from the beginning that there is a clear difference between Yosef and his brothers. Yosef is the classic dreamer, his head in the stars and his youthful high spirits and certainty in the truthful outcome of his dreams becomes very irritating to his siblings. The brothers, on the other hand, have their feet firmly implanted on the ground, in the reality of the world in which they exist.

Yosef feels the brothers have been unjust for rejecting his dreams immediately and they in turn are convinced that he and his dreaming constitute a veritable danger to the unity and survival of Yaakov’s family.

By carefully analyzing the conflict between Yosef and his brothers, and for the most part, Yehuda, since he’s the leader, the underlying message is the difference of inspirational theory of Judaism and it’s sometimes day to day practice of practical reality – of what can be achieved even though it is not exactly what one dreamt of achieving. Although it presents itself as two separate entities, Yosef and his brothers, it is our utmost responsibility to combine both.

The Jewish people in its long and difficult history have somehow been able to fuse together the spirit and dreams of Yosef with the hardheaded realism of his brothers. Both traits are necessary for our survival and accomplishments, both as individuals and as a nation. Someone without dreams and ambition, who refuses to reach heavenward and conquer the stars, will never be a truly creative or original person. However, if this drive is not tempered by a realistic sense of the situation and the society that surrounds us, then all dreams are doomed to eventually disappoint.

Our celebration this week of the holiday of Chanukah is based on the kindness of G-d for performing the great miracles on his chosen people. However, it’s vital that we should not rely on miracles; one cannot sit back expect G-d to deliver; one has to put effort; it’s quite important that one has to use brains; he has to be clever to handle any situations that’s presented. If after all the efforts are exhausted then and only then may he turn to G-d.

The Macabees were a small band of untrained individuals, clearly the underdogs, with the dream of beating the most powerful nation in the world. They had the hope, the dream, the drive of Yosef combining the ingenuity and practicality of Yehuda and the brothers. The Macabees found a method where they were able to inflict a wound under the elephant, the Greeks most powerful and deadly weapon. There is a soft spot in the location of the elephant, where the Jewish warriors were able to inflict a devastating knife wound. Although, one of Matityahu’s (the Jewish leader) sons was killed in an attempt, the huge animal trampled him. The experience, although at a terrible price, had enabled them to refine the method of attack. The motivation and dream of regaining the holy Temple with the ingenuity of finding the right clever warfare approach led to the Jewish victory. It’s incredible!! The Macabees subdued the greatest empire in the world. This band of Kohanim organized an effective military.

 

A VISION OF YOSEF IS IMPLANTED

In the Shabbat morning Amida (Shemoneh Esrei) we read “YISMACH MOSHE BEH MATANAT CHELKO”, Moshe was happy. What exactly Moshe was happy about?

It says in tractate Baba Kama(10:2) that G-d was speaking to Moshe and said ” I have a present in my secret chamber and it is Shabbat, and I want to give it to the Jewish people. So please, Moshe, go and bring the good news to them”. It was for this reason that “Yismach Moshe”, that Moshe was ecstatic to be the one to deliver the news.

When the Jews were in Egypt, Moshe saw how torturously overworked they were, so he convinced Pharaoh to give them one day off to rest. He reasoned that ” if one wants to maximize the production of his workers, one has to give them a day of rest. That day was the seventh day, Shabbat. Therefore, Moshe was happy.

This day, Shabbat, which Pharaoh gave them to rest, was a very significant day for them in the spiritual growth and hope for the redemption. They would congregate and read from Megilot (scripts) about how G-d was going to redeem them; it was a very inspirational day. It gave them a vision for the future. However, when Pharaoh discovered what was being conducted on these Shabbat gatherings (not sure if Cholent was served!!) he discontinued them. After this disclosure, he made them work double on Shabbat with no straw to work with.

But it was too late; the seed was planted. The Jews in Egypt now saw beyond the bricks and straws. They saw the future, a bright one. This was due to the ability to hope. The Yosef in each Jew began to flourish.

 

YOSEF AND YEHUDA

This story of Yosef and his brothers, particularly the roles of Yosef and Yehuda, does not end with the narrative of the Torah here in Bereshit. In later Jewish history, after the death of King Shlomo, the Jewish nation is split into two sections – the kingdom of Israel (Yosef) and the kingdom of Yehuda (the house of David.) Thus the competition between the two leading sons of Yakov’s family, Yehuda and Yosef, survived centuries of attempted unity. And the eventual result of this split within the Jewish nation was disaster for both sections of that nation. Both sections of the nation were weakened.

The Rabbis of the Talmud divided the Messiah himself into two personages – Moshiach ben Yosef and Moshiach ben Dovid (a descendant of the tribe of Yehuda.) The former was to pave the way for the latter, but both were part of the envisioned messianic process. Apparently, Jewish redemption and fulfillment is dependent on both Yosef and Yehuda and is destined to realization only if both are full participants in the process.

Yosef remains a holy Jew, in spite of his being exposed to the decadence of the prevailing Egyptian culture. He is an integral part of the Egyptian court and world, but he really is only an outsider looking in and not really desirous of “belonging” to the culture that surrounds him. Yosef is the model for the Jew who is successful in the general world but doggedly determined to remain faithful to his own soul, tradition and destiny as a son of Yakov. Yehuda is much more cautious and conservative. He has seen the outside world, the general society and is frightened to become part of it. Yehuda has lost sons, has suffered tragedy and disappointment, has made errors and risen from sin, and is willing to sacrifice all to remain Jewish and save other Jews. Yehuda does not wish to be Yosef. He sees Yosef’s way as being too dangerous, too risky – certainly for the masses of Israel. Yosef, on the other hand, cannot see a future for Israel if it is completely isolated from the general society, of which it is a part, no matter what Israel’s preference in the matter may be.
Yosef takes the risks and is successful in maintaining his Jewishness and in raising holy children and grandchildren, in the midst of the squalor of Egyptian culture. But Yehuda is also successful in his way and Yosef and Yehuda therefore march in lock step throughout Jewish history. They remain competitors and sometimes they have harsh things to say to and about each other and their different paths. But in the end, they are both the pillars of Jewish survival and society. They complement each other even if many times they do not utter compliments about each other. They are partners in the messianic and redemptive historical process of Jewish history. They are both still here with us today in our own personal and national struggle to build a Torah nation and a good world. We should appreciate their presence and influence upon us.

That generation of builders, our parents, are now the great grandparents of today’s young. What were the results of their dreams?

If the achievements of the dreams and hope of Yosef were planted with the skillful practicality of Yehuda, there is a good chance that success was imminent. As Theodore Roosevelt said “I want men to fix their eyes on the stars, but they must not forget to feel the ground on which they walk”

After World War II, the future Rosh Yeshiva (headmaster) of the Ponevezh Yeshiva, one of the largest Yeshiva in the world today, Rabbi Yosef Kahaneman, was quoted as saying , as he stood on a hill where the future yeshiva stands overlooking Bnai Brak Israel, “I am going to build B’H a tremendous Yeshiva”. He was told “you must be dreaming”. He answered back “I’m dreaming, however I’m not sleeping”.” One has to work on his dreams in order to be successful!!!”

Parshat Vayakhel/Pekudei

August 28, 2013 G-d and Us, Highlights on the Weekly Parsha, Tefilla/ Prayer No comments

 

 

A deeper understanding of a portion of our prayers

 

The most important prayer we have is the Amida, otherwise known as the Shemonai Esrai. We stand in silence with our legs together. The Amida consists of three sections: the praising of G-d, asking for one’s needs and expressing our gratitude to HIM.

 

Unfortunately, throughout our history some of our brethren were not exactly well versed in reading our holy Hebrew siddur. In order for them to fulfill the requirement of the Amida, the Chazan-Cantor repeats the prayer and the individuals say Amen after every bracha that is recited. By answering AMEN, he fulfills his obligation. The congregation should remain silent during the repetition and concentrate on the Chazan’s pronunciation of the words as if he is saying the words himself.

          Today, where we have siddurim readily available in every language one can possibly think of, it is very easy for one to follow and pray all the prayers. It should therefore follow that the Chazzan should not be required to repeat the prayer. Nevertheless, we still repeat the Amida because the Sages’ enactment of the law still stands and cannot be changed.
          WHY DO WE STILL HAVE THE REPETITION!!?  AREN’T THE PRAYERS LONG ENOUGH?
          PERHAPS, AS COMPENSATION FOR A LONG PRAYER, WE SHOULD FOLLOW WITH A NICE KIDDUSH!!  A  RULE SHOULD BE IMPLEMENTED -THE LONGER THE PRAYER THE BIGGER THE KIDDUSH!
          Interestingly, it seems like our Sages intended another more important reason for the repetition of the Amida.  Apparently, the repetition is just as important if not more so then the silent version.
          The silent Amida has its benefits; there is privacy, “do not disturb” etc. That’s what makes it special, it’s between you and G-d and a time when one can pour his/her heart out. Therefore, the silent prayer can get quite intense.
          One’s vocalization of the prayer should be low.  It’s designed that way because of privacy, which we discussed, but also because of another important reason. There are negative forces that specialize in disturbing the connection between you and G-d. Our prayers would be susceptible if they were said in a normal tone of voice.
          Although the concentration in the repetition version is not as strong as the silent one, it’s considered more powerful.
          So what makes it so powerful?
          In order to understand why, one must be aware of a number of factors. Firstly, the name of G-d is not pronounced the way its written: YUD, HAY, VOV, HAY. It is pronounced AH DOH NAI.
          Secondly, we must use the popular science of Gematriya, where one adds up the letters of the words (ALEF is 1, BET is 2 etc.). The gematriya of MAYIM-water, for example, is 90 (MEM is 40, YUD is 10 and MEM again is 40).
          The name of G-d, YUD, HEY, VOV, HAY, in gematriya = 26, and the word AH DOH NAI=65. They together equal to 91 which is equivalent to the numerical value of the word AMEN.
          The reason why the repetition of the Amida is more important is because every time one says Amen, in essence, he says both versions of G-d’s name. We say it in unison during the repetition of the Amida.       Therefore, one thereby reaches tremendous spiritual heights. There is no fear that the prayers will get intercepted by the evil forces. One does not say Amen in the silent Amida, therefore it’s not as potent.
          In parshat Pekudai, ” KA’ASHER TZIVA ET MOSHE” as Moshe was commanded, is repeated 18 times.
          Why does it repeat it so many times?
          HERE IT REPEATS THE PHRASE EIGHTEEN TIMES!!
          G-d gave a gift to Moshe for attempting to protect the Jewish people when they sinned. When defending them, he would often say “MECHENI NA”-erase me please from your book. As a reward, Moshe’s name is repeated over and over. We try to borrow from the gift by having eighteen brachot in the most powerful prayer of service. What about the nineteenth blessing, which was added latter in our history? There is a phrase specifically for that one as well, KA’ASHER TZIVA  HASHEM ET MOSHE, which is also found in the parsha.
          Another interesting note about the Amida, if one adds up the words of each signature bracha, for example,  BARUCH ATTA HASHEM MAGEN AVRAHAM, BARUCH ATTA HASHEM SHOMAIA TEFFILLA etc, one would come up with 113 words. There are also 113 words in the Tefilla of Chana, who was praying to have children and was answered. It is probably considered one of the most intense and powerful prayers we have.  All this also coincides with the 113 times it says LEV-heart in the Torah. This infers that one should and needs to pray with deep concentration and all his heart.
          The Amida has many deep meanings and should be said both with intensity and deep concentration, both in the silent and repeated version.
                              
Extracted from the shiurim of Rabbi Isaac Oelbaum
MAIN THEME
          The parshiot  describes how the Mishkan-Tabernacle was constructed.
          The Sages find an allusion to the thirty-nine categories of work prohibited on Shabbat. The Torah states:”These are the words which G-d commanded us to do” (Shemot 35:1). and Rav Yehuda Hanasi comments (Shabbat 97b):  HA DEVARIM the words EH LEH HADEVARIM -these are the words”. This refers to the thirty-nine work prohibitions handed down to Moshe at Sinai. DEVARIM being plural, implies at least two. The preflex HEY OF HADEVARIM adds one, making three. The numerical value of ELEH is thirty six, for a total of thirty nine.
          Rashi states that Vayakhel’s warning of Shabbat (35,1-3) proceeds the section of the MISHKAN to teach that the building of the MISHKAN does not take precedence over Shabbat.
          PEKUDEI-meaning account, refers to the account taken of how the donated gold, silver and copper were used in building the MISHKAN
First Portion: 
* We’re all cooped up in this body playing the game of life. One of the many aspects of this existence is to fix our mistakes whether it is transgressions done in this lifetime or in previous ones; reincarnation is an essential part of Jewish philosophy. However, if we’re able to atone for our mistakes in our lifetime, then we are very fortunate. In this week’s Parsha, we start off, “Moshe gathered the people.” This particular gathering is to fix the gathering of Aharon when the Jews sinned with the golden calf.
* Why, again, does the Torah repeat the different aspects of the Mishkan? We went through a detailed course in Parsha Teruma and Tetzave. The RAMBAN addresses the question proclaiming a theme for the book of Shemot ‘exile’. The RAMBAN explains the exile doesn’t end until the Israelites reach the spiritual level of the Patriarchs Avraham, Yitzchak, and Yaacov. G-d left specific instructions about the construction of the Temple and its leaders. Only G-d picks an intermediary. He picked Moshe, as well as the Keruvim, in the Holy of Holies. The keruvim’s golden baby-faced angel-like statues, whose gestures indicated the spiritual level of the Jews. It was only picked by G-d if a human exercised the right to choose; otherwise, it would have been considered idol worship and going against G-d. The instructions were clear and should have been followed to the letter of the law; it was not. Therefore, the instructions had to be repeated.
* There are thirteen times where the topic of Shabbat is mentioned in the Torah. The Torah doesn’t repeat for any reason. There is a purpose for every mention.
* We derive from the fact that the topic of the Mishkan is found next to the topic of Shabbat, that there is a connection between the two. There are 39 melachot activities that were performed in the Temple. The term melachot is mentioned in the Shabbat context of “one should not do activities”. Therefore, these activities were prohibited on Shabbat.
* The women were extremely enthusiastic and played an important role in contributing to the Temple. Their gold and silver were given generously this time as opposed to their reluctance to give to the golden calf.

Second Portion: * Betzalel, although, a very gifted young man, enhanced his skills through Divine spirit. He was chosen because his grandfather, Chur, tried to stop the catastrophe by the golden calf.

Third Portion: * The golden menorah was made from one piece of gold to symbolize unity among the Israelites. It was Aharon who was later picked to light the Menorah. This honor was very appropriate, for it was he who was instrumental in making peace between Jews and unifying husbands and wives and man and his brethren. “Peace” is one of the main themes of the Temple.

Fourth Portion: * We mentioned earlier how the women’s contribution to the Temple was exceptional. The Sages say they brought their own personal copper mirrors for the construction of the kiyor, the laver. These mirrors were used by our mothers in Egypt to entice their husbands for the purpose of reproduction and to continue the existence of our great nation. It was an especially difficult task considering how tired the husbands were after being worked to the bone by their Egyptian persecutors. Their devotion of preserving the family made these mirrors, theses contributions, valuable. The waters that came out from the kiyor were used for the waters of sotah. Since the Jewish women of Egypt had proper intentions and used these mirrors for kedusha, therefore, the sotah women will be tested with these pure waters to determine if they were pure and holy like their mothers.
* The kiyor was a source of bracha; it brought down rain. This is the reason we should be very careful in washing our hands, especially for bread because it’s a great segula for parnasa.

Fifth Portion: * The avney shoam – stones of the breastplate, which would light up, hinting to the Kohen gadol various answers to vital questions that were asked. Each stone contains six letters to symbolize that the world was created in six days, is found upon the 12 tribes. The total of 72 letters corresponds to the 72 letter Divine names, which maintains the existence of the universe. G-d does kindness to maintain the world. In fact, the numerical value of chessed – kindness is 72. We all know that the Friday night Kiddush has a tremendous spiritual impact. If one adds all the words of the kiddush, he will come up with 72. If one says Friday night Kiddush sincerely with all his heart, he will bring down chessed to himself from G-d.

Sixth Portion: * The mitznefet or migba’at – turban is what the Kohen Gadol wore on his head. The mitznefet atones for arrogance. G-d said let it atone for the sin of holding the head to high. G-d hates arrogance. Jews, for this reason, for generations, have always, traditionally, worn a covering on their head.

Seventh Portion: * With the mishkan complete, the Israelites are now ready to atone for their sins and to get closer to G-d

Parshat Behar/Bechukotai

August 23, 2013 Highlights on the Weekly Parsha No comments

 

First Portion: * In most democratic countries, there is a clear distinction on many issues between church and state. However, the church (religion in general) and the business world, though don’t exactly mesh very well and often collide. Such is the case in this week’s parshiot where the belief of G-d is tested big time by the gurus of the economic world who give us sound advice.
* In this week’s parshiot, the Torah introduces the concept of shmita, where man works the land for six years and leaves it barren on the seventh. If one notices, there is a pattern that the Torah develops. G-d created the world in six days and rests on the seventh. So too, man works for six days and rests on the Sabbath. Seven is the official number representing the world. There are seven days in a week; there are seven year cycles leading to the fiftieth year Jubilee; the world is divided into seven regions. There are some opinions that the Jewish calendar starts with the month of Nissan; therefore the seventh month will come out to be Tishrei, the month that the world was created and each year is judged.
* During shmita, all private ownership of the produce of fields and vineyards are nullified. The crops become free for all. The proprietor may eat of the produce of his field like any stranger, and bring home for one day’s meal, but he cannot harvest the entire crop, for that would signify his claim to ownership. It is a year of rest from farm labor. Only a bare minimum care is permitted to prevent plants from dying. All the fruits and vegetables which grew in the shmita year possess kedusha; therefore it may not be sold commercially, and may not be exported to a country outside Israel. All of the above mentioned laws are in effect today.
* Yovel – the jubilee – having counted seven cycles of the shmita years, the Sanhedrin proclaimed the 50th year holy as a yovel year. The yovel was characterized by three obligations placed upon the Jewish nation. 1.) No farming just like shmita. Every 49th year, therefore, there were two successive years of rest for the land. 2.) Unconditional freedom for any Hebrew slave 3.) The return of all fields to their original owners, even if the fields were passed through several hands.
Second Portion: * G-d  promises that he will give blessings upon one who does not work the fields in the shmita year. He will provide for him on that year and the years following as well. Therefore, if one works his field during the shmita year, he demonstrates a lack of trust in G-d. Similarly, if a Jew works on Shabbat, he apparently lacks the conviction that G-d will provide him a livelihood.
Third Portion: * We know a Torah commandment is a lot more stringent than a rabbinical one. Here we see the importance to help a fellow Jew out in their time of need. It says “if your brother becomes improvised, you shall strengthen him.” It’s not just kindness one does to his fellow, but even more so, he has an obligation to put ‘his brother’, a more intimate term then just fellow, on his feet…..and “you shall strengthen him”. No matter how low his fellow brother sinks, it’s a requirement and an obligation to help. We often learn one should be makdim b’e mitzvah hasten – one should have zeal in conducting a commandment. We learn one should have foresight in detecting his brother’s financial situation before reaching the so-called ‘alarming level’ and acting fast in strengthening him.
Fourth Portion: * We begin the second of the two parshiot, Bechukotai, where G-d promises, if you will follow my laws, I will shower you with blessings from ‘alef ad taf.’ My blessing will be such that it will encompass the entire alphabet, from the beginning until the end. This is hinted at the beginning of the Parsha, which is the beginning of the brachot; it starts with ‘Im bechukotai’. ‘Im’ starts with the letter alef and the end of the brachot ends with ‘komemut’ (26:13). The last letter of komemut is taf which is the last letter of the alef-bet.
Fifth Portion: * G-d uses the word ‘hithalachti’ –  I will walk with you. It’s a term often used when He wants to give his bracha in abundance. Similarly, the term was used to Yeravam ben Nevad, who was a potential star gone astray. G-d approached him and urged him not to give up the tremendous potential he possessed, repent!! “Come walk with me and Ben Yishai (referring to King David) and we will take a stroll in Gan Eden.”
* If you do not listen to me…..This is one of a few parshiot that has klalot – curses.
* In many communities, either the Rabbi, chazzan, or even the gabbai, go up to the Torah for this and other undesirable aliya, because no want wants it. As compensation, they also get the prime real estate like Az Yashir, ten commandments, Yevarech Avarechecha.
Sixth Portion: * When in danger, it is considered proper for a Jew to pledge money for tzedakah for “charity rescues from death” (mishlai 10:2). After the reproof, which speaks of critical times, the Torah describes how a Jew should act if, in such critical circumstances, he promises to give money to charity. One type of charity is donating the value of someone’s life to G-d. G-d regards the donation of the monetary value of a person as if his life has been offered, saying “if you donate the value of a person, I will consider it as though you sacrificed him.”
Seventh Portion: * We conclude the sefer – book of Vayikra – with Chazak Chazak Ve’nitchazek.

Why is it so Special to Eat Fish Friday Night?

August 20, 2013 Hakarat Hatov No comments

From the lessons of Rabbi Isaac Oelbaum:

Noach worked very hard in the ark, catering to the animals. For one year, he fed and took care of them. When Noach finally came out of the ark and was on dry land, G-d rewarded him and mankind for his devotion and hard work, by giving him the opportunity to eat meat (The George Foreman grill was now on the market!). Until that juncture in time, man was on an exclusive grain diet. How exciting that must have been. The question is asked, as gratitude for taking care of the animals, man had them for supper, however the fish weren’t part of the package. Noach didn’t take care of them. Was he allowed to eat them and if yes, why, and when?

The fish did not partake in the degradation of the world. Therefore, they were led to a certain section of the ocean called Okinus where the waters were bearable and not boiling hot. The reason they were saved is that they were not, in any way, participants of the sin and therefore, they are the symbol of protection against the evil eye. They were under the radar gun, invisible.

So what about eating fish? In many Jewish cultures, fish is a tremendous delicacy that people wait all week for. Interestingly, many commentaries say that Jews were not allowed to eat fish until MATAN TORAH – the receiving of the Torah. G-d rewarded the Jews to eat fish, a gifted species, not blemished by sin on that glorious day of MATAN TORAH. The receiving of the Torah happened to occur on Shabbat. So one should be honored to eat this gift on Friday night. Free from an evil eye, symbol of receiving the Torah – WOW!! It has tremendous spiritual benefits. Try it!!

Bribing the Judge

August 18, 2013 Honesty No comments
This article was constructed with the help of Rabbis Baruch Dopelt and Jay Shapiro.
 
       FAIR? IS THE GAME FAIR? ARE YOU PLAYING A FAIR GAME? HOW OBJECTIVE ARE YOU ABOUT OTHER PEOPLE? ABOUT YOURSELF? ABOUT LIFE? DID YOU EVER TAKE A BRIBE? DID YOU EVER OFFER A BRIBE?
DO YOU BELIEVE IN OUR JUDICIAL COURT SYSTEM?
DO YOU THINK IN THIS DAY AND AGE JUDGES JUDGE FAIR?
IS BRIBING THE BUYER AT WORK CONSIDERED A CRIME?
…and you shall not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked.(16:19)
We learn something fascinating in the Talmud:
Rava asked: What is the reason for the prohibition against taking bribes even if the judge is sincerely trying to render a fair judgment?
Because once a person receives a gift from somebody he establishes a bond, and the giver becomes like him, and no one ever finds fault with himself. What is the meaning of the word SHOCHAD, “BRIBE”?  SHO-HU-CHAD the recipient and the giver are like one person.” (Ketubot)  Approximately, 150 years ago lived a young Rabbi, Rav Chaim Halberstam, who auditioned for an esteem pulpit position in one particular town. In his later years, he rose to prominence by writing a master piece book called “Divrai Chaim”.
There were many notable rabbis who were vying for this position. However, one of the highly regarded and wealthy congregant who was on the board of directors took a strong liking toward the young Rabbi Halberstam and campaigned for him vigorously to win the position. The businessman was relentless in his quest to secure Rav Chaim to be” thee Rabbi” and eventually he succeeded.
However, after a few months the Rabbi was put in an awkward situation to say the least when someone approached him claiming that the same wealthy businessman who  singled handily got him the position, owed him money. He intended on taking him to Bet Din-Jewish court.
It was Rav Chaim responsibility, since he was the chief Rabbi, to customarily send a messenger to the defendant and order him to court to face charges. Although the rich businessman helped him tremendously nevertheless Rav Chaim proceeded with the necessary protocol.
The messenger, though, returned and answered the Rav with a respond of “he is too busy to come”.
The Rav sent the messenger again and that he should insist that the businessman should come right away; it’s a matter of urgency!
However, once again the response from the businessman was “I do not have time to come, my apologies.”
Rav Chaim send the messenger again with a very stern message “I am following proper protocol and asking you for the third and last time; it is in your best interest to come. If you do not honor us with your presence I would have no choice but to put you in CHEREM-banishment.
The businessman realized that Rav Chaim was dead serious in his threats, had no choice but to came to court.
Rav Chaim asked both the accuser and the businessman to rise as he read the complaint. Rabbi Halberstam then suggested a fast day for himself the accuser and the defendant and each one should pray that the outcome should be a fair one.  He then asked the businessman about the charges.
The response was “there are no charges.  Everyone looked at each other. The people in the Judge’s chambers were bewildered by the businessman’s response. “I hired this man, the accuser to voice his grievance against me to see if you will honor the Torah and hold true to the court of law or perhaps you will be weak and be too embarrassed to act with me in the proper way, because you owed me a debt of gratitude.  However, I see now that I was correct in pursuing you and insisting you to be the Rabbi. You held your grounds, were not impartial, and have proven to be the right choice. 

       To be a judge and perform your duties correctly is not a simple task. Many times judges are faced with bribes, and have to carefully dance around the temptation of accepting it.
       This lesson can be applied instantaneously in our everyday life. We too are judges and have to make decisions on a daily basis. Some of those decisions are not only daily business decisions but also deeply philosophical religious ones whose outcome are affecting our lives at present and will affect the lives of our children.
Evil holds the biggest poker chip, the biggest bribe of all and that is the notion that we are free to do whatever we want in this life. Evil would like us to believe we don’t have to answer to anyone.
        A precious psalm that was created by Adam, the first man, and is recited at the Friday night Shabbat services Mizmor shir l’yom hashabat, has a profound line pertaining to our subject matter:
“Mah gadelu ma’secha HASHEM, me’d ameku machshehvotecha”
How great are your deeds G-d, exceedingly profound are your thoughts.
What thoughts is Adam taking about that is profound?
       Let us not forget, Adam said this just hours after sinning. He was licking his wounds, resting. This praise was said, while under the protection of the Shabbat.
It’s a bittersweet statement:
Adam was impressed by the thought put in and the clever way G-d was able to use evil to create a self deception in man that he should wonder if G-d exists and if the Torah is true.
IT’S SO OBVIOUS OF G-D POWER, JUST LOOK AROUND!! and yet there’s is a mechanism in us to doubt.
G-d gave evil a weapon. The ability to bribe man that if he denies him he can be free to do whatever he pleases.
That is the ultimate bribe we have to reject.
Decisions for a judge can be difficult.
These are a few pitfalls one might face. Although it seems obvious, it’s very prevalent.
*He must not be sympathetic with a poor person just because the other party is rich
*He should not favor the rich, and say I’ll declare him victorious just not to embarrass him and in private I will tell him he should really compensate the other party
*He should not hear one testimony with the other not present. Human nature is one favors the undisputed first testimony he hears.
ONE HAS TO REALIZE A VERY IMPORTANT LESSON ABOUT MAN
       Rabbi Shmuel Shtrasson, otherwise known as the RASHASH, who has a commentary on the Talmud, once lend a large amount of money to an individual. The loan was for 6 months. The man promptly came to re-pay the loan when it was due, however, Rav Shmuel who was known to delve deeply and entrance himself in his studies, received the money for the loan while he was very involved in his learning. He forgetfully placed it in one of his books after the individual left. The man didn’t want to disturb the Rabbi studying so he did not ask him for a signature that he returned the money.
        A few days later Rav Shmuel looks at his ledger and realizes that this person did not repay the loan. However, the person said he returned the money a few days ago when the Rav approached him. “I don’t remember you doing so” the Rabbi said. For the next week, he searched all over his house but no envelope with the money was found.
       The Rabbi had no choice but to take this man to Bet Din.
In front of Bet Din the man swears that he returned the money. Yet there was no document to prove the money was returned.
       Rabbi Shtrassonn rationalized since this person, who was a trusted upstanding citizen, would swear under oath that he returned the money, then it must be that he did. So in court the Rav forgave the loan. Nevertheless when the towns people got word that the Rabbi forgave the loan even though there was no evidence that he returned the money, they rationalized that this man was dishonest in dealing with the Rav. Soon the entire town knew about this incident; people did not want to do business with him; his business plummeted where he had no choice but to close up shop. His reputation was ruined. Nobody wanted to marry his children. The rabbi’s plea to the townspeople to let the incident pass was to no avail. The person was forced to move out of town.
       One day The Rabbi was cleaning for Pesach and low and be hold he finds the envelope with the money in the book. He immediately locates the person and pleads to him to move back. “I’ll make an announcement that I found the money” the Rabbi said. The person replied “they’ll never believe you. You’ll be looked upon as a tzadik trying one last ditch effort to rectify the situation.”
       The Rabbi thought and came up with a solution. “If our children agree I would like to have my child marry yours. This is the only way the world would realize that you gave back the loan. They would say he would never give his child to marry his if there was any sort of ill feelings.
       There is a very valuable lesson we learn from this story. People, even the smartest and most prominent, make mistakes. No one is immune from forgetfulness or from reading a person incorrectly; we are human after all.
To whom does the negative commandment of bribery apply to?
        In my old industry bribery was not only random it was mandatory. The buyers of companies, banking officials, post office workers would all get compensated, some very nicely, at the end of the year.
 Is that considered a bribe?
       Although bribing some of the mentioned above is not considered the negative commandment of bribery, some may argue that it is considered though as steeling. This is because the buyer might buy a better deal from another vender, yet due to your nice gift, they’re buying from you. They are not supplying the best product for their company.
 The negative commandment of bribery is only when bribing Judges.
       It seems like G-d passes  down a big responsibility to the leaders and Judges of his Jewish people. They have to act in a dignified manor because they become a representative of HIM. They  have to earn the respect of the people. In essence when one bribes a judge he becomes an extension of the one who gave the bribe as we mentioned earlier. In other words he, the one who bribes, is judging himself. This is unfair and it makes a mockery of the judicial system. G-d is embarrassed of an unfair court because it demeans his authority; it demeans justice. without justice society inevitably will break down.
       So what starts with a  mere small payoff to the judge can lead to severe ramifications  down the road

Around the Shabbat Table – Parshat Bereishit

August 16, 2013 Emunah/ Belief in G-D, Kid's Section No comments

By Rabbi Gedalia Fogel

 

 

Hi! This is Rebbe speaking:

We have just experienced the most holy and important days of the year. We had a chance to repent, ask for forgiveness and pray for a year of health and prosperity. But we must remember to hold on to all this throughout the year. Each and every day we must try to keep the commitments that we have undertaken and we must not despair when we fail for we can and should try again. All the blessings will stay with us if we believe that Hashem has forgiven us and we are starting with a clean slate.

Many people go to a Rabbi for a blessing. It seems that some of those blessings do not bear fruit. But a great Rabbi once said, “All those blessings are legitimate and have the power to come true, but some lose them on their way out, at the door, others the next day and some a week later. We must really believe that Hashem will and can perform those blessings, in order for them to be fulfilled. If those who received the blessings would truly believe, then their blessing would be fulfilled.

This week’s parsha, Parshat Bereishit, speaks about the wondrous creation. Hashem created the world in six days and on the seventh day, Shabbat, he rested. So too, we work all week, but on Shabbat we rest.

In the time of the Rambam, Reb Moshe ben Maimon, (Maimonides) there were a group of people that did not believe that there was a creator. They assumed that the world just happened by chance. The holy Rambam wanted to teach these people a lesson. He hired a professional artist. He had him paint a room. Then he invited these people to come see this artwork, but he did not tell them about the artist.

They entered the room and glanced at the wall they were facing and were amazed. It looked like a forest with all sorts of wild animals. It looked so real they reached for their bow and arrow to shoot at the animals. They then noticed the wall to their right, a glorious scene of water with all wondrous fish and underwater plants. It was breathtaking. They took a look at the ceiling and could not believe that they were indoors. It depicted a clear blue sky with fluffy white clouds scattered throughout. Beautiful birds of all sizes and a large eagle were there too. Wow!

Who created all these beautiful paintings? It was then that they noticed a small table in the center of the room. On it was a paper, an inkwell, a feather, brush, and paints. The paper had a beautiful scene of glorious mountains, some with water running down its sides. Truly astounding! They looked around for the Rambam to ask him who the master of these magnificent paintings was. But the Rambam had stepped out of the room and allowed them to ponder this thought for a while.

The third wall was a scene of a stunning garden, plush green grass with flowers of every color adorning it. They even bent down to smell the scent of the flowers since they looked so real. The final wall was a field of wheat and an orchard with flourishing tall fruit trees.

Who created all this? At that moment the Rambam returned. “Who painted this room, created a truly magnificent, real setting? The Rambam responded, “Don’t you see the feather, ink, brush and paints? Why, they created these scenes by themselves. It just happened by chance.” “Of course that can’t happen.” They retorted. “There must be someone that used these tools to paint this room.”

“You’re right. There was an artist that made these paintings, which only look real but in essence it is not. But come on men, if this room could not manifest itself do you really believe that a world so intricate with so many wondrous creations can be created by itself?!” The point was clear and each man left the room a believer.

The word בראשית is written with a big ב. The dot in the ב is like the letter י. This is to show that the entire world was created for כלל ישראל, for the Jews. It is our job to use what Hashem has created to do His will.

 

What have we learned today?

 

What are some ways that we can keep the spirit of the days of Tishrei, from Rosh Hashana through Simchat Torah, with us throughout the year?

We can try to think of one thing that uplifted us throughout these days. Was it the time that you heard the Shofar that you were inspired? Was it the dancing with the Torah? Was it when you shook your lulav and etrog? Or was it when you stood and prayed on Yom Kippur? If you pinpoint the time that you felt uplifted, you can reminisce this feeling throughout the year as a reminder of repentance and belief that Hashem forgives and we can change.

 

How can we strengthen our Emunah, belief in Hashem?

If we just look around us and notice all the things that Hashem has created we will strengthen our belief. When you go to the zoo, look at all the amazing animals and you will be reminded that Hashem is the creator. On a bright clear day, glance up at the glorious blue sky and remember that Hashem created this outstanding world. When taking a walk take notice of how many different shades and shapes of leaves there are and how many different types of flowers.

Keep your eyes open and you will surely notice that there is a masterful creator that created this amazing world.

 

Parshat Bereishit

August 16, 2013 Highlights on the Weekly Parsha No comments
First Portion

* A very important lesson we learn from the beginning part of this Parsha is the unique task, in which, each part of creation is responsible for. The world is like a symphony where every individual, every creation has their and only their song, sound, expertise to add. Perhaps this is the reason G-d is also consoled, besides the immediate family, when someone passes away. When one says the kaddish, “nechemata”-  “console” is referring to G-D. He just lost an individual sound which was part of the ensemble cast which cannot be replaced. If man can only realize that his contribution in this world matters, then he would pay more attention and sensitivity to what his gifts are and how he can allocate it to the best of his ability.

 

* Why did G-d start the Torah with the letter BET, the second letter of the alphabet? It should have started with ALEF, the first letter. After all, if we are describing the creation of the world, it’s only fitting to begin with the first letter. We put a tremendous importance on the letters; they are the building blocks of the world. In actuality, the sequence of events are indeed in order, the ten commandments which represents the Torah starts out with an ALEF. The Torah is the blueprint of the world; it came first. Therefore, it received the first letter while the creation followed.

* Interesting to note, it says in the first portion G-d created light – “OR”. However, in the fourth portion, the scripture informs us that G-d created two big lights, the sun and the moon. So what light, OR, is the Torah referring to? The sun or the moon? Neither. It’s a special highly spiritual light in which G-d took away and hid. Ever wonder why we read the Torah on a KLAF – parchment – skin of an animal. Skin is also called OR. Here, OR – skin – starts with the letter AYIN. We are in essence transforming the OR – animal skin which is the vehicle where the Torah is read, to OR – light, the hidden light. Apparently, the Torah is the hidden light. It is said in the commentaries with the hidden light one can see clear from one end of the world to the other. The wisdom of Torah, one opens up the mind and can envision concepts of the creation. This can only be accomplished through the OR – light of the Torah.

* G-d created five groups of angels: the Airalim, Malachim, Ofanim, Serafim, and Chashmalim.

* “It was evening, it was morning…” Here we find the source that according to Judaism the day starts at night.

* If one notices, at the end of the second day, G-d does not write KEE-TOV – it was good. The reason is that He made division between the waters. Every time there is division – MACHLOKET – strife, it cannot be good.

 

Second Portion

* There was a stream coming out from Gan Eden and flowing throughout the world. This is the reason the Torah puts such an importance to Mikvah. After a woman immerses herself in the purified water, she has the connection with Gan Eden and therefore more susceptible for child bearing. Also, it’s important to drink water from the sink on Motzei Shabbat after the Shabbat is over because that’s when G-d kicked out or escorted out Adam and Chava out of Gan Eden. So one should get a final last taste of SHABBAT-GAN EDEN to power himself for the week.

 

Third Portion

* G-d created woman, man’s helper. The scripture states “ezer kenegdo”– a helper opposite him. Why does it have to say “kenegdo” – opposite him? The reason is, she, the wife, should not be a ‘yes lady’, an obedient Stepford wife type. Man doesn’t need that; he needs someone with an opinion; he needs someone with backbone, although this doesn’t give the wife the license to be disrespectful. Respect is a very key ingredient to maintain marriage. A wife’s opinion is vital in man’s growth.

* The snake waited till Adam was asleep before going through with his plan to seduce Chava.

* The prohibition of touching the tree was not G-d’s instructions. It was construed by Adam to safeguard eating from it. Adam was so pleased with his idea that he neglected to mention to Chava this crucial footnote. This is the opportunity Evil was seeking, a slight shade of egoism displayed by Adam.

* After the sin, Adam and Chava were ashamed of their nakedness and sought out giant leaves to cover themselves. A high ranking officer committed treason. Although, the King should have killed him, since he liked him he decided to spare his life with one condition – he and three generations of his descendants would have to wear blue badges all their lives, as a punishment. At first, the children of the offender thought it was embarrassing for the family. Eventually, though, generations later, many of the descendants forgot what the badge was for; it even became a status symbol. They actually wore it with pride and honor; “look at our family”. We take pride in our designer clothes, even though it was a status of shame; hurray for Madison Avenue!!

* When Adam sinned, G-d asked “Ayeka?” Where are you? Didn’t G-d know where Adam was? Perhaps AH YEA KA comes to teach us something about human behavior. One should not go straight for the kill. If G-d would have approached Adam by accusing him right away of his wrongdoing, he would have been startled; he would have totally lost his composure. The approach was a bit more subtle. Eventually, after the preliminaries, G-d then questioned Adam if he ate from the tree. One should always ease into the news, whether good or bad. Man does not take startling news very well.

 

Adam

* Instead of admitting his guilt, Adam answered back, “It was the woman which you gave me,” insinuating the woman was a bad choice. G-d would have forgiven him if he would have admitted his guilt and said “I’m sorry.” However because Adam came across unappreciative of the gift which was given to him (his wife) he was punished. How important it is to appreciate what one has.

* Sweat of your brow you shall work” (see article).

 

Snake

* A number of punishments were given to the snake; two of which are: ” You will slide on your belly.” This is retribution for having brought death on mankind, causing people to walk, stooped in grief, and mourning for their dead. Secondly, all the food will taste like dust. The question is asked, why is this a punishment? It seems like the snake has an abundance of food; dust is everywhere. Prayer is an important part of getting close to G-d. When do we pray? When there is something lacking in our lives. G-d was so disgusted with the snake that the most cruelest punishment would be not giving the opportunity, the option for a prayer; for getting close to G-d.

 

Chava

* “He will dominate you.” “You will cling to him.” As punishment for the woman, it’s designed that man should always have the upper hand. Rav Henoch Leibowitz, z”l, discusses why is it 90% of grooms walking down the aisle are not sure if they’re doing the right thing or not. He says, it’s designed that way. The bride, though, has to be sure that this is the guy she wants. By wanting the guy more, the woman succumbs to his wishes, “She will cling to him”, therefore giving him the upper hand. Although man has to find his potential wife attractive, a good person, and potential mother to his children, however, the strong feelings of being sure has to come from the woman. If it’s the other way, the couple are doomed for disaster.

* G-d gave three commandments to atone for

Chava’s sin: She has the commandment to light candles before Shabbat. Chava extinguished the light of the world by inducing Adam to sin. It is, therefore, the woman’s task to rekindle the light which was lost. The woman has a commandment to separate challah from her dough since she defiled the challah of the world (Adam). The woman has to observe the laws of Nida, in order to atone for the sin of having caused Adam’s blood to be spilled.

 

Fourth Portion

* Kayin was the one who formulated the idea to give a sacrifice to G-d out of appreciation. Kol Hakavod to him. However, he did not give from the best of his lot. Therefore, it was not accepted. Kayin, though, did not react very well to rejection. He denounced G-d’s existence and killed his brother. Sometimes life is difficult causing one to fall easily and behave in a negative fashion; one can lose himself in despair every easily.  It’s therefore very crucial to know how to deal with adversity. Here, Kayin was the first one to appreciate what G-d has done for mankind, though he did a complete about face when faced with the negative reaction from G-d.

 

Fifth and Sixth Portion

* Hanoch was a tzadik, a very righteous person among the wolves. G-d did not want him to be influenced by society, therefore, he took him away early. The question is asked, if he’s able to withstand the degenerate, derelict society till now, then kol hakavod to him! What makes you think he’ll falter now? One should never put himself in a challenging situation. At any given moment, a combination of an aggressive evil and a vulnerable you, and the balance of power is changed.

 

Seventh Portion

* The narrative is setting up the next chain of humanity, Noach.
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