Tag Archive for Shema

Come and Hear

February 5, 2015 Uncategorized No comments
Dr. Allen Goldstein,  Dr. Robert Goldman, Rabbi’s Isaac Oelbaum, Yossi Bilus, Yitzchak Aminov, Akiva Tatz and from the teachings of the Lubavitcher Rebbe.

שְׁמַע יִשְׂרָאֵל

“SHEMA YISRAEL HASHEM ELOKANU HASHEM EHCHAD-Hear Israel, G-d is our G-d, G-d is one” is the most famous prayer that we Jews utter. It’s the first catch phrase we teach our children.
 The question is asked  why did G-d choose to use the sense of hearing  as opposed to seeing as the vehicle to achieve this lofty spiritual act.
Is hearing more powerful then seeing? What is the difference between them?
 In this weeks parsha we learn  that if a Jewish slave decides to remain a slave and stay with his master rejecting freedom, “then his master shall bring him to the court and shall bring him to the door or door post and he shall bore through his ears with an awl”(Shemot 21:6).               This is a symbolic punishment. We are rebuking him for not exercising his rights of freedom. We were taken out of Egypt primarily so we can be servants only to G-d, not slaves to man. By choosing subordination to flesh and blood one is depriving himself of basic Jewish rights and the ability to serve G-d properly.
  The sages asked why is the ear singled out? Our entire body experienced the revelation at Har Sinai. The nose, eyes,  arms, legs all were present when we received the Torah where we committed ourselves to serving G-d. Secondly , perhaps  we should hit the ear after every sin we make. If one desecrates the Shabbat just wack the ear. If you insult your mother-in-law the ear will get abused.  Why only in  this particular incident do we go through this procedure?
 I remember many years ago there would be frequent audio recording on a devise called a tape recorder where only sound can be heard.  Also in those days  home made movies had no sound. Today my son’s spy watch is more sophisticated then those recording devises of yesteryear. If one views and  hears those images and sounds  some time later, one can ask, which has more of an impact and conjures up stronger emotions, the sound of the tape recording or sight of the homemade silent films?
Lets understand sight and sound a little bit more deeply.
 One of the more puzzling passages in the Torah is when we were on mount Sinai  “All the people saw the sounds, the flames….” Rabbi Akiva interprets this verse to mean that the Jews then “saw that which is heard, and heard that which is seen.” Thus, “the sounds” which by nature are normally heard were literally seen, and “the flames” which are customarily seen were actually heard.
   The special effects were probably very neat. However, why did the Torah have to mention this point? What does this passage  mean?  How does it relate to us receiving the Torah?
 Also the expression NAASEH V’ NISHMA  “we will do and we will hear” was pronounced. The word “hear” is used where perhaps understand would be more fitting.
Our Jewish law favors sight more than sound. With regard to the person, sight has a more profound impact on the viewer than hearing has on the listener. Accordingly, the person who sees something is surer of the information conveyed to him by his sense of sight than the listener is of that which is conveyed to him by his power of hearing.
This fact results in the law that “a witness [to an event] may not serve as a judge,” for as the Gemara explains, since he actually saw the person commit the misdeed, it will be impossible for him to find extenuating circumstances and deal leniently with the perpetrator.
However, when a judge merely hears the testimony of witnesses, he is still capable of dealing leniently with the defendant by reason of extenuating circumstances. This is so, even when he is thoroughly convinced that the eyewitnesses are telling the complete truth, and that the person did indeed commit the misdeed for which he stands accused.
 Apparently, sight is seemingly more important then sound. However, in the Jewish court of law if one makes one deaf he has to pay full compensation for the person as opposed to blinding him, which receives a lessor penalty. If sight is more vital then hearing why is this so?  There seems to be a special mystique about hearing.
 Perhaps we can get enlightened by King Shlomo who said NATAN AVDECHA LEV SHMIAH-you gave your servant a heart that can hear. There seams to be a connection between the heart and listening.
  Many commentaries mention that Yitro, Moshe’s father-in-law, heard then internalized  all what had happened to the Jews. He then converted to Judaism.  As a physical being, man is naturally closer to the material than to the spiritual. It follows that he will grasp a material object – with his power of sight – more intimately and thoroughly than something spiritual. However, sound is soulful and can penetrate deep inside a person. Perhaps for this reason music has such a mesmerizing effect on a person.
 The ancient Greeks were very much into art and physical beauty; It was all about vision. The Jews, on the other hand, had a different approach. When the Talmud introduces a question, if one notices  the expression is TAH SHEMA-come and hear. Why not come and see?  The expression SHMA MINA- I would have thought” is also used. Hearing is closely associated with deep thinking and spirituality.
   We can identify more closely to the physical world of sight than the spiritual world of sound.  When the verse states “seeing that which is heard, and hearing that which is seen.” Spirituality is generally only “heard” by means of experiencing it from a distance. When G-d gave the Torah to the Jewish people, however, He raised them to a level where they became capable of “seeing” and grasping spirituality through direct perception.In contrast, the physical world, which had always been clearly seen by them, now became distant from them. Their heightened spiritual state made it difficult for them to “see” and fully grasp the material world; they were now only able to recognize it with their weaker sense of “hearing.”
 G-d had provided them with an opportunity to get close to him in the most intense way by bringing the spiritual sound in full sight.
 The Jewish slave is deprived of a lot of mitzvoth.
Here it is his option, his choice to continue in his servitude therefore forfeiting  his Jewishness,
his spirituality. Of all the organs of the body, the ears represent the spiritual aspect of a Jew. Therefore he is punished with that organ.
We have to internalize the words HASHEM ELOKANU HASHEM ECHAD-G-d is our G-d, G-d is one, and we accomplish this task with the most spiritual part of our body, through hearing. Because we know that  hearing is the medium in which belief and trust is internalized. It will penetrate the heart.

Some Insights into the Mezuzah

September 17, 2013 Mitzvot and Traditions No comments

 

In this week’s Parsha, G-d commanded that the Israelites inscribe the Torah on twelve gigantic stones.  Some say it was written in seventy languages; some say only the commandments were written. What’s the purpose of this commandment which was placed in Gilgal, at the entrance to Eretz Yisrael?

 

One answer is the stones signified that one was about to enter the land of Torah. Just as a Jewish home is distinguished by the mezuzah at the doorpost; so a huge monument at the border of Eretz Yisrael reminds the traveler that the purpose living there is to keep the Torah.

 

We have 613 commandments in the Torah, do’s and don’ts. There are only two mitzvot where one gets severely punished if one does not do a “do it”….and that is brit milah and korban Pesach (sacrifice). Seemingly, these two commandments are very important and it’s the first two commandments we had. The brit – Avraham was commanded to do on himself and his children. The korban Pesach was mitzvah number two. G-d said whoever did not perform circumcision cannot participate in the korban Pesach. Therefore, that night, many Jews, who were lax in this area, circumcised themselves. Then they were instructed to put the blood of the brit milah and korban Pesach on the doorpost which protected them from death of the first born. G-d skipped over the doorposts with the blood.

 

G-d said, because you did these two mitzvot you will be redeemed.

 

The RAMBAM writes, by walking in and out of our houses we kiss the mezuzah to remind us of the fundamental principles of our religion. We are reminded of going out of Egypt. The brit mila is also a declaration acknowledging G-d and the korban Pesach – a declaration to do the commandments. These declarations which consists of the Shema and VEHAYA IM SHAMOAH is found in the parchment in the Mezuzah. 

Somewhere Over the Rainbow

August 20, 2013 G-d and Us No comments

 

 

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

Tidbits on Parshat Eikev

August 6, 2013 The Gift of Speech No comments
   

 

As we discussed in the highlights section of this newsletter, the second passage in the Shema, Ve’haya im sha’moa, which is one of the most famous prayers, is found in this week’s Parsha. It is written here, that these words should be recited twice daily. It emphasizes one should take upon himself the acceptance of G-d’s commandments. Generally, this section, as opposed to the previous section, G-d promises supernatural rewards (rain and prosperity) for fulfillment of the Mitzvot, and punishment (drought and exile) for their abandonment, is written in plural form. It’s implying that the reward and punishment are conferred only in response of the majority.

 

Interesting to note, the Gemarah in Brachot 15:b, derives from the word ve’limaditem –  and you should teach them – which implies that your studies shall be pure – that one must pause between those words that tend to be attached. My grandfather, who was a chazzan, would emphasize to me, to be clear and look up when you talk. Here the Gemarah implies that we should enunciate the words flawlessly. Indeed, we find in many of the siddurim, one of which, here, is Sharai Tsion, where there are warning signs where one could err. If one notices in the picture, some words where it could be problematic, there is an asterisk on an ending letter of a word and one at the beginning letter of the next words. Implying, one should stop and be careful in the pronunciation and not crunch them together. Many are careful in reciting the Shema.

 
In the verse (10:12), “What does your G-d ask of you,” “what” in Hebrew is pronounced ‘ma’. Ma is also defined as a hundred. So it could be read “A hundred is what G-d asks of you.” The verse alludes to a Rabbinical ordinance requiring each Jew to recite a hundred brachot daily. This ruling was instituted due to the following events:          In King David’s time, G-d caused a plague which tragically took the lives of 100 Jews each day. Searching for the reason of this punishment, David perceived through prophesy that the Jews failed to bless G-d sufficiently for His daily kindness to them. David, therefore, decreed that every Jew recite 100 blessings daily. The plague then stopped.

 
It’s a bit difficult to achieve this daily. A few helpful tips is the brachot we say first thing in the morning (about 15) and the Amida – silent prayer – both in silent and the repetition (about 38).

 

Parshat Eikev

July 31, 2013 Highlights on the Weekly Parsha No comments
First Portion
*COMMANDMENTS! COMMANDMENTS! COMMANDMENTS! We, the Jews, have plenty of those. In fact, it’s quite confusing to keep up with them, whether it be daily, weekly, and yearly. Which one is of more importance? Well, one of the lessons in this week’s Torah reading is that one should not stomp with his feet, or more accurately, heel – alike the ones in which he deems not so important. Because, the commentaries say, those which you think are not so important can very well be significantly crucial in your life. This will be apparently disclosed to us in the olam ha-emet – the world of truth – after 120 years. So a simple washing of the hands with a bracha can earn you a significant amount of brownie points. Another interpretation, if one handles with care the ones which are deemed “insignificant commandments”, then G-d will reward him the same as the difficult commandments.
* A very interesting observation has been brought up by a good friend, David Isaacoff, who quotes Rabbi Dovid Cohen on the topic of Aikev – heel. In terms of the generations, society, we are on the heel, the last stop, before the Mashiach arrives. It’s called Pirud at ikvessi hamashiach – which is intended to prevent the final Jewish souls from being born. This is the reason, in today’s times, there’s a tremendous difficulty to get married and for that matter, stay married. It’s astonishing that we have a large community of singles and a high rate of divorce.Second Portion
* We continue with a topic which we began at the end of the first portion. It says that after one eats and gets satisfied, he should bless G-d right away. Human nature is such that after being satisfied, he tends to feel more confident in himself; that it was his own expertise that led to his success without divine intervention. That’s what a good pastrami sandwich can do to a person. Man tends to rebel against G-d only when he is satisfied and prosperous. If we bless G-d soon after we eat, it would infiltrate the psyche and instill a sense of awareness of G-d’s significance. According to Jewish law, one is not allowed to eat before praying because of this reason. When a person is a little hungry, he is more humbled; this is the ideal frame of mind one should have when praying.Third Portion
* Moshe tells the Israelites, “Don’t think it’s because of your merit that you inherited the land, but rather the promise G-d made to your ancestors Avraham, Yitzchak, and Yaacov. We learn from here the significance of our ancestors. When we pray, we can ask G-d to grant us our request through their merits. It’s a powerful tool to use in order to get our requests granted. One should think of the incidences in which our forefathers persevered, and with that find favor in the eyes of G-d and mention to Him proudly that these are my ancestors. It wouldn’t hurt to throw in a few of your recently deceased relatives who were righteous and what they have done. Using our ancestors is a powerful method of prayer.

Fourth Portion 
* The Jews were instructed to create a temporary temple that is portable. Symbolically, that’s life; we’re here on a temporary basis.  In fact, that’s one of the lessons of Succot. We build our huts which lasts us for eight days. In some sense, that’s how we should feel about life, our property, and our physical body. We’re not here that long, therefore we should make the best of this existence.

Fifth Portion
* The basic components of believing in G-d is love and fear. Each one, love and fear, has different levels. One of the basic questions one can ask, how one can love or fear G-d? Well, this is discussed among the commentaries throughout the Torah.

Sixth Portion
* Vehaya im shamoah, “and it will come to pass” is the second paragraph of the Shema, the most famous of our prayers. It is connected to the first paragraph of Ve-ahavta because they both have the commandment of “reading it in the morning and night”. Unlike the first paragraph of Shema, ve-ahavta, though, specifies the duty to perform my commandments and teaches when the nation is righteous it will be rewarded with success and prosperity. When they sin, however, they must expect poverty and exile. Another connection between the two paragraphs is that it both talks about the acceptance of G-d’s sovereignty.

Seventh Portion
* The Parsha concludes with a warning to be careful to keep the commandments. It also repeats that the Israelites should expel all the nations from their midst. The current inhabitants will not make good neighbors.