Tag Archive for Shimon and Levi

Why is 13 the age of bar mitzvah?

March 23, 2016 Uncategorized No comments
Why is 13 the age of bar mitzvah?

Receiving the Torah is no simple matter. You have to be ready. You have to believe that he can take the responsibility, you have to believe that you can take on the task of the 613 commandments; it’s important to believe in yourself that you can do it no matter what!! Otherwise, without that “vote of confidence” within you, your resolve will just wither away. You have to say: I was born a Jew and therefore it is ingrained in me to perform what is required, to receive and pass the tradition of our ancestors.

In this week’s parsha we see how G-d injects that vote of confidence to his people. Just fifty days prior to the giving of the Torah, they were slaves. They had no self-worth. It is a tremendous psychologically hurdle to ‘jump’ from the lowest part of society to the highest, to be the “king of the hill”, to reach the point where every nation is looking at you in awe and fear. Yet, G-d does it. How did G-d bolster their vote of confidence?

(Shemot 19, 6) “You shall be to me a kingdom of ministers and a holy nation.” G-d is elevating them from slaves to kings. When a person see’s himself as “significant”, then he will be more confident and thus accept the Torah. This past week our family celebrated the bar mitzvah of our oldest son Yaacov. Similarly, just like our ancestors made the significant jump in accepting the Torah and all the trimmings of being a Jew, a bar mitzvah boy also accepts responsibility in accepting the Torah, mitzvot and all the trimmings of being a Jew.

But there is a looming question. Why is 13 the age where one crosses the threshold of taking on such responsibilities? Does a bar mitzvah boy have the self-confidence to take upon himself the commandments?
Let us explore this concept. The age 13 is around the time when most young adults typically begin to physically mature and reach puberty. Additionally, when a boy turns 13, they are considered to have reached the “age of maturity,” a time when they have developed enough understanding to be responsible for their actions. Therefore, he is called bar mitzvah, which literally means a “son of the commandment,” or a “man obligated to do mitzvahs,” since he is now responsible for keeping the Torah and its mitzvoth. Some explain that, like most other halachic measurements (Jewish law), the fact that the age of maturity is 13 is simply an oral tradition that G d imparted to Moses on Mount Sinai (commonly called Halachah L’Moshe MiSinai).2

There is, in fact, another source from where we know the origin of when maturity, and self-confidence with it, kicks in. The age of da’at-the ability to make decisions is derived from Genesis 34:25, in the Torah’s account of the destruction of the city of Shechem by Shimon and Levi, two of the twelve tribes, in retaliation for the rape of their sister, Dinah. The verse reads: “On the third day… Jacob’s two sons, Shimon and Levi, Dinah’s brothers, each man took his sword, and confidently attacked the city…” The term “man” (ish) is used to refer to both brothers, the younger of whom, Levi, was exactly thirteen years old at the time.1 Thus we derive that the Torah considers a male of thirteen years to be a “man.”2

However this is a strange way to derive the laws of maturity, patience, and knowledge. Shimon and Levi’s act seems hardly the best example of da’at; Yaacov denounced their actions.3 4 Yaacov’s disproval was amplified when at his deathbed he proclaimed. “Let my soul not enter their council….Their anger is mighty….I will separate them”. This was a harsh statement which Yaccov conveyed to his sons. Yet this is the event that the Torah chooses to teach us the age of reason, maturity, responsibility and commitment to the fulfillment of the mitzvot! Does that make sense?!

We know from life’s experiences that nothing is what it seems. Their actions, although brutal for Jewish standards, while not outwardly approved, received much support among the commentaries and, for that matter, the Torah itself. Yaacov himself did not actually denounce their act, he merely disapproved at the way they did it. Remarkably if we read the verses carefully, the Torah describes a positive reason for their action when we are told “they were distressed” the Torah adds “because an abomination had been done in Israel”. In regard to the trickery, the Torah adds “because he had defiled their sister”. And it notes the same thing in regard to their looting. And as to Yaacov, who complained that they were too hasty, the Torah ends with Levi and Shimon’s reply to Yaacov being “Shall our sister then be made a harlot!”. These statements all come to stress that where there is chillul Hashem – disgrace of G-d, one does not take into account one ‘s subjective matters.
Rabbi Samson Rafael Hirsh strengthens this idea further “Had we not been Jews, the inhabitants of the land would have never permitted themselves to act this way! Only to respect to the Jews do they think everything is permissible and that they can do whatever they want without fear and punishment”

Or Hachaim adds “On the contrary, we will be in greater danger among the nations if they see a single despicable person rule over the daughter of Yaacov and did as he wishes and desired. Now that we responded, the nations will be petrified and will fear us” The Lubavitcher Rebbi answers: As Shimon and Levi replied to Jacob5, the situation that prompted their action did not allow them the luxury of rational consideration, or of its consequences. The integrity of Israel was at stake, and the brothers of Dinah could give no thought to their own person–not to the jeopardy of their physical lives, or to the jeopardy of their spiritual selves by the violence and impropriety of their deed. In the end, their instinctive reaction, coming from the deepest place in their souls–deeper than reason, deeper than all self-consideration–was validated; G d approved their deed and came to their assistance”.6

Now that we have validated the brothers’ actions, let us attempt to understand the nature of Shechem. In so doing we will understand why 13 is the age of self-confidence.

Every word in the Hebrew language is not just a label, but describes the essence of its subject. The word shechem means “segment” or “portion” describes both the person shechem and the place. Each person in Shechem wanted his own portion in life to be significant and not just part of a larger entity. Shechem was a place that influenced its dwellers and those who came traveled to and through it its perimeters would feel that heighten importance and worthiness.
This trait heralds tremendous power. It could be the greatest and worst of all attributes. On the good side the individual is exhorted by Chazzal “the whole world was created just for him”. The feeling of personal worth in this content is extremely valuable in the mitzvah system especially one entering Torah and mitzvoth!! The down side is, however, one can be very destructive. A person who misuses this characteristic becomes completely self-oriented; he feels he must stand up for his principles whatever cost. Arrogance is his game he becomes completely beyond any rebuke or correction. This is the age, bar mitzvah, when one enters da’at-knowledge where it’s vital for a boy to develop a strong sense of personal worth. It’s an age where one leaves the toys behind and starts to appreciate adult topics. For the most part, it’s a very vulnerable time and a jolt of confidence, a jolt of Shechem is needed to build self-confidence, self-esteem to formulate a healthy adult mind. These are the tools that a young adult needs to go out in this world, to do mitzvoth, to be a someone, and to make for himself a portion.

Freedom of Choice
            King David was quoted as praising Yitro, Moshe’s father-in-law, as a very smart man who has a tremendous insight into G-d and was able to fully comprehend the miraculous events that occurred to the Israelites. This was evident by some of the definitions of his seven names, in which Rashi and many commentaries say he was called by. What was it about Yitro, which impressed David and warranted such praise?
              It’s only natural in a successful marriage that more and more matrimonial matches spurt up between the two sides; Moshe’s nephew, Elazar, marries one of Yitro’s daughters. But what’s odd when we are introduced and informed of the union, is Rashi’s description of Potiel, the father of the bride, Yitro’s other name; he describes a man “who fattened calves for idolatry” and “from the seed of Yosef who conquered his passion”. Now I understand the compliment of the comparison to Yosef, that’s very nice; however, why bring up “he fattened calves”? It’s very demeaning not just for Yitro but for Elazar as well. One can only imagine the mazal tov section of the weekly Synagogue newsletter stating ‘Mr. and Mrs. Potiel, the ones who fattened calves for idolatry.’ It doesn’t have a nice ring to it, don’t you think?
              In this week’s Parsha, our ancestors received the Torah and we read the Ten Commandments. One has to ask, why did G-d emphasize these ten as opposed too many others he could have mentioned? Furthermore, G-d wanted to give it to the other nation as well; but His reply to their question of what’s in it, always played on their weakness. For example, to the Arabs he emphasized ‘do not steal’; to Edom, ‘do not kill’; G-d knew perfectly well that it would be difficult for them.
              Rabbi Oelbaum says that the fundamental importance of the Torah is to enable us to overcome and do the opposite of our nature, to break the one aspect of our personality that we have a tough time overcoming. This is the primary goal of life.
               Perhaps this is what G-d intended when approaching the nations and asking, are you ready to accept for real, and therefore you would have to eradicate stealing or murder or what ever weakness one has.
                Rav Eliyahu Lopian teaches an important awareness of freedom of choice. This is an important aspect of man. However, one should know the definition of freedom of choice is not that one can do whatever he wants. If that was so, what is man’s superiority over animals? They too can do whatever they want. The definition of freedom of choice is that he’s able to choose himself and go against his nature, against his natural instincts and animals cannot do this.
             Perhaps this is the greatness of Yitro; his weakness was idol worship to an extent where he couldn’t control himself. However, he was able to persevere and see G-d where many couldn’t. We must bring another definition of Potiel and that is ‘sheniftar me-avoda-zara’, he was able to disassociate, break off from idol worship.
              These Ten Commandments were chosen because they are the fundamental building blocks of the Torah, of life. If we strengthen our character traits and not get sucked in like a magnet, we would have done our duty and we would be able to exercise our true freedom of choice.

Our Honored guest Eliyahu Hanavi

July 16, 2015 Uncategorized No comments
This article was constructed with the help of either writings, lectures or shiurim of Rabbi’s Yissachar frand, Berel Wein, Tzvi Patinski, Yossi Bilius and Dr. Abba Goldman
Imagine being served bagels and lox for breakfast, every morning, for the last 3000 years. That is the custom menu for a brit milah (circumcision) and what Eliyahu Hanavi has been subjected to as he predictably appears as the honored guest, with the front row seat. Every nuance of the ceremony automatically is recognized by him; any cookie or bagel tasted by him can easily be linked to the caterer. He’s an expert on all aspects of the brit milah ceremony. Though, he would probably welcome something a little different after all these years.   Eliyahu was a prophet and a wonder-worker in the northern kingdom of Israel during the reign of Achav (9th century BC).  We know that at every Brit (Circumcision) there is an area set aside as the “Chair of Eliyahu” right where the actual circumcision takes place. Eliyahu is, as it were, the distinguished guest who appears at every Brit Milah.
Why is Eliyahu at every brit?  Why is Eliyahu Ha’navi such a central figure at a brit milah? After all, this is a mitzvah associated with Avraham Avinu, as demonstrated by the blessing we recite–“To bring [the child] into the brit /covenant of Avraham Avinu”!
Furthermore, better late than never, we open the door for Eliyahu towards the end of the Pesach seder and pour an extra cup of wine dedicating it to him. Is there a common bond between the Pesach seder invite and Eliyahu attending every brit?
   This week’s parsha begins as a continuation of the incident at the end of last week’s. We read how Pinchas was enraged with the actions of Zimri ben Salul, who challenged Moshe’s authority by taking a non-Jewish woman into the tent, in front of the entire nation to have an illicit relationship. Pinchas was so furious with the audacity of Zimri that after receiving permission from Moshe, he entered the tent and speared the two sinners to death. His brazen act of zealousness was praised by G-d and he was rewarded greatly.
 The courageous act that Pinchas performed was one of zealotry. It’s defending G-d’s honor!! It’s an act of tremendous love towards G-d par excellence. Is he a role model for others to follow? Are we to learn how to be a zealot from his actions? Is there a course, perhaps a home study edition on how to be a zealot?
  Apparently, it seems like the Talmud and Jewish traditions are of the opinion that only Pinchas’s act of zealotry is to be admired. All other acts of unilateral zealotry in Jewish society in later generations are to be shunned. The prophet Eliyahu, who in Jewish tradition is identified somehow with Pinchas, is chastised by Heaven to moderate his zealotry and despair regarding the acknowledged evils of Jewish behavior in his time.
 Our history seems to support this view. Shimon and Levy, number three and four from the twelve tribes, though heroes to their brothers, were reprimanded by their father Yaakov for wiping out the city of Shechem for allowing the rape of their sister Dina. It seems from the last will and testaments of Yaakov, which was disclosed in parshat V`yechi, that it’s not quite a popular idea to be a zealot.
 According to Jewish tradition Pinchas was, in fact, Eliyahu Hanavi. Eliyahu Hanavi is one of the most fascinating people in Tanach and Rabbinic literature. Ironically, he appears in our Rabbinic literature as an old cute grandfather type, who is a beloved guest at our every holiday and life cycle event. We even sing a song about him after Havdalah (end of Shabbat).
However, this is far removed from the persona of Eliyahu in much of Tanach. We find a very interesting comment from our Sages pertaining to the famous showdown with Eliyahu and king Achav and Queen Izevel’s false prophets at Mount Carmel [Melachim I Chapter 18]. Eliyahu challenged the false prophets of Baal to bring down a fire from Heaven to accept their offerings. They were unable to do this. However, Eliyahu succeeded in bringing down a fire from Heaven to accept his own offering. All the people fell on their faces, prostrated themselves, and declared “Hashem, He is G-d.” This is the famous proclamation that reverberates throughout our synagogues at the conclusion of Yom Kippur.
This story is told in the Haftorah of Parshas Ki Tisa. The Haftorah ends with those words: “Hashem hu haElokim.” However, that is not how the story ends in Tanach. The narration in the book of Melachim continues “Eliyahu said to them, ‘Seize the prophets of Baal! Let none of them escape!’ So they seized them. Eliyahu took them down to the Kishon Brook and slaughtered them there.” [Melachim 1 18:40] The wicked Queen Izevel heard what Eliyahu did to her prophets and sent a message pledging to do the exact same thing to him that he did to the prophets of Baal. Eliyahu is forced to flee to the desert where he sees a vision of G-d on Har Horeb (Har Sinai). In a series of questions, G-d first asks Eliyahu what he is doing there.
 Eliyahu indicts the Israelites for their wicked deeds. He gets down on his own people!! The honor of G-d overrides the compassion of the Jewish people. Was he right?  G-d then proceeds to show him a vision of Wind, Thunder, and Fire in which G-d is in none of these, followed by a soft still voice in which HE appears. As the Malbim explains, G-d is trying to communicate to Eliyahu through this vision that the proper approach of a prophet towards his people should not be one of harsh rebuke and stinging indictment but rather to pull them with cords of love and soft words.
 G-d’s persuasion, however, is gone unnoticed. Eliyahu is a zealot and will not change this about himself. The honor of G d has been defiled!!
  Eliyahu seems to hardly be the cute old smiley little grandfather that he is depicted in rabbinic literature. Based on this portrayal, it’s doubtful that we would want to invite him to our Brit Milah or Seder.
  G-d’s question to Eliyahu implied some measure of criticism. G-d chastised Eliyahu for not talking properly about His people. “Do not say about My People ‘they have not kept Your Covenant!’ Do not talk that way about Jews! You should have said, “They are Your children, descendants of Avraham, Yitzchak, and Yaakov.”
 There was never a more ‘for the sake of Heaven’ zealot in the history of the world than Eliyahu the prophet. He is the paragon of the proper form of zealotry. G-d rewarded him for it. But even that zealot was less than perfect because at the same time that he defended the Honor of G-d, he was too harsh in his attitude toward the Jewish people. The Jews had to be admonished, true, but he was just a little too strong. He should not have said “They have forsaken Your Covenant (Brit).”
We are told that Eliyahu the prophet attends every circumcision (Bris) of Jewish babies. Part of the ritual is to reserve a chair for Eliyahu. The reason why he must attend every Brit is a decree from G-d. Eliyahu must attend every Bris in order to recognize that he was wrong. The nation of Yisrael does keep the Covenant (Brit)!
 This is the difficulty of being a zealot. Balancing Kavod Shamayim-love and honor of G-d with love of one’s fellow Jewish brothers can be challenging to say the least. We have experienced how individuals for the love of G-d believe they have a license to trample other Jews. This is a common stumbling block of being a zealot. One tends to overlook that perhaps, their actions are not so pure and possibly motivated by self-interest.
  Interestingly, Eliyahu is mentioned in Tanach one more time. Eliyahu makes one last crucial appearance in Tanach in the last chapter of the Prophets.
 “Behold I will send for you Eliyahu the prophet before comes the Day of the Lord, the Great and Awesome Day. And he will turn the hearts of the fathers to the sons and the hearts of the sons to the fathers lest I come and destroy the land totally”. What this statement seems to imply is the answer to our introductory questions.
SEDER NIGHT AND THE CUP OF ELIYAHU
Let’s explain: Concerning the Cup of Eliyahu that we pour on the Seder night, it has a strong basis because the reason for preparing the Chair of Eliyahu at the time of the Milah and giving Eliyahu the nickname the Malach HaBrit-angel of the covenant is because… the mouth who indicted Israel stating that they forsook the Brit is the very mouth who will give testimony in support of Israel and become their defense attorney when he sees that they are keeping the Brit.
 A famous Midrash which states that since Eliyahu was the prosecutor against the Children of Israel accusing them of forsaking the Brit, his Tikkun for all eternity is that he will attend every Brit Milah and be able to testify forever that in fact the Jewish people have not forsaken the Brit. He will testify that through all generations even in times of great persecution and personal sacrifice, the Jews have kept the Brit.

Based on this, we have reason to establish the custom of Israel on the night of Pesach to prepare a cup of wine and a place at the table where we fulfill the Pesach [for Eliyahu]. Because one of the laws [of the Karban Pesach] is that an uncircumcised male cannot eat it. And on the first night that they fulfilled this mitzvah of eating the Pesach sacrifice, they first needed to fulfill the mitzvah of Brit Milah as it says in Yechezkel (16: 6) and I saw them steeped in blood [and I said, through your blood shall you live, through your blood shall you live]. Our rabbis teach us [that this double reference to blood] refers to the blood of the Milah and the Pesach. [The first two mitzvot the Children of Israel fulfilled prior to the Exodus from Egypt.]

We see here the clear connection between the Chair of Eliyahu and the Cup of Eliyahu since the mitzvah of Milah and the mitzvah of Pesach are interconnected. A male cannot perform a Karban Pesach unless he has a Brit Milah.
This beautiful idea can answer our seemingly contradictory portraits of Eliyahu. Eliyahu was and always will be a zealot for G-d. However, once he comes to every Brit Milah and every Pesach Seder for all generations his attitude towards the Jewish people will change. Not because he has changed but because the the reality of the situation, has changed. Once he sees that we never forsook the twin covenants of Milah and Pesach, he will become our greatest advocate. There is no doubt that the blessing of Eliyahu will come to every Jewish house to see that they have fulfilled both the Pesach and Milah. This will go up to heaven as a positive testimony to hasten the final redemption speedily in our days.

Zealotry is such a dangerous trait that even the noble Pinchas-Eliyahu can overdo it, by uttering just a single word that is too strong. This demonstrates how delicate and careful one must be when wielding the sword of zealotry.