Tag Archive for Yitro

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.

Modesty

August 23, 2013 G-d and Us, Tzniut- Modesty No comments

The following are excerpts from the lectures of Rabbi Isaac Oelbaum.

          A man waltzes into synagogue one Sunday morning grinning from ear to ear, boasting that “I just came here with my brand new Lexus, it’s parked right in front”. During the course of the services while everybody was standing with their siddurs open, he was busy describing to them how he had bargained with the car dealer and how he got his price, and eventually startling the man by putting all the money down up front. “You should have seen his face when I wrote the check” he said with a snicker. One sure knows how to feel good when purchasing a fancy shmancy car!! Perhaps that is why G-d created friends, just so that one can show off in front of them!
          However, as they all walked out of synagogue, he was horrified to discover that someone had carved and scratched on to his front windshield the words MAZAL TOV!!
          In tractate Brachot, the Gemara relates an unusual story about Rav Nachman who approached a community eulogizer after he eulogized one individual as being modest. Rav Nachman asked “was he modest when he went to the bathroom?”
          Is covering up ones nakedness and being low key in the bathroom a barometer for being modest? That’s news to me! What about reading the New York Times in the bathroom for an extended period of time, is that considered violating the modesty laws in the lavatory? How about just the sports section?! Torah cannot be learned in the bathroom, so one has to read something, No?
          In order to properly understand the meaning of the Gemara’s statement, we have to explore modesty-TZNIYUT a little further.
          The commentaries say that modesty is extremely important and is actually a form of intelligence, because it resembles G-d’s traits. The Torah discusses an incident regarding Moshe after he saved Yitro’s daughters from the nasty shepherds by the well. Yitro’s daughters came to their father and informed him of what had happened and how they were saved by this unknown and mysterious man.
          Yitro’s response was AYO HAISH- where is the man. The fact that the man didn’t come to claim a reward, not bragging about how he protected the damsels in distress, means that he must be from the genealogy of Sarah. Sarah was the Jewish matriarch who modestly stayed in the tent while her husband Avraham hosted the guests, the three angels. In that incident, the Torah uses a similar word to the one Yitro used. The angels asked, “AHYEY SARAH ISHTECHA- where is Sarah your wife?”. They then blessed Avraham and Sarah that, G-d willing, by next year you shall have a boy.
          Yitro, knowing this, exclaimed, “don’t leave this man outside, bring him in quickly!!. Perhaps one of you may marry him. After all, the bracha comes from the modesty that Sarah, had shown.” As a side, this is one of the reasons Sarah merited having a son. The Sages emphasize that on Yitzchak’s behalf the whole world stands. And he only came into existence thanks to modesty. That’s the power of modesty.
          The Torah teaches us that the whole essence of a bracha is the fact that it’s hidden and modest. To prove this, one can simply observe that God himself remains not revealed. One cannot see G-d and no one ever did, at least not his face. Additionally, we know that there are no open miracles anymore. So too, bracha is best not revealed. The most holy and spiritual things are PNIMI-inward, hidden. Anything that is open and outwardly, one will not find a bracha there. Astonishingly, the Sages say that there is no bracha unless something is under the radar, in other words away from the eye, for perhaps it is the evil eye. A human, every human, has a bracha attached to it, and it is conceived in the confines of a private place. No eye sees the conception of the seed of bracha.
          But shouldn’t a bracha (on a fruit, for instance) be said out loud and not concealed?
          Yes, the bracha should be recited out loud, however it doesn’t go into affect until the fruit is swallowed, because that part is concealed and only then will the bracha kick in.
          In this week’s parsha  we read again about Kohanim. In Tractate Yoma the Gemara tells us about an extraordinarily modest woman named Kimchetuh. She was asked, “how did you merit to have seven sons and all served as High Priests? That’s quite an accomplishment!!”
          She answered, “I did not let the walls of my house see one speck of my hair uncovered”. WOW! As her reward, her boys will enter the holy of holies, where no one can enter and no one can see. Again, tzniut, modesty. It’s so important. The Kohen Gadol speaks to G-d privately, again in the most modest way. Tzniut, modesty, PNIMIUT, it’s crucial.
          The bathroom is the antithesis of PNIMI. It’s the most external act one can experience. Still, Rav Nachman was trying to emphasize that if one is modest  and private even in the most external act that a human can do, then and only then he can be labeled modest.

Parshat B’haalotcha

August 4, 2013 Highlights on the Weekly Parsha No comments
First Portion
* B’haalotchaa means to elevate. This terminology was used instead of beh-hadlikatcha – to light. G-d elevated Aharon, the high priest, by appointing him to prepare and light the Menorah. In the last Parsha, the nesi’im (leaders) of the twelve tribes inaugurated the Mishkan’s alter (Temple) with their sacrifices. It seemed the Levy tribe was left out. Apparently, G-d has saved the best for last. This honor, lighting the Menorah, will be passed down through generations of Kohanim, most notable, the Maccabees. The Maccabees were victorious over the Greeks who wanted to destroy the Jews spiritually. G-d is hinting, by the kohanim gaining elevation through doing this particular commandment, that the Jews through the generations will always get spiritually elevated.
Second Portion
* For the most part, in all the trials and tribulations of the Jewish people, the tribe of Levy always remained loyal and never doubted G-d. This is true whether it be in Egypt or the incident of the golden calf or many other occasions. As a reward, they were chosen to be G-d’s messengers, or a more appropriate term, liaison, between G-d and the Jews. The job was taken away from the first born who failed to prevent the golden calf disaster to occur and given to them.

Third Portion

* There was a group of fine good samaritan Jews who came to Moshe and to Aharon to voice a complaint. “We are impure, because as agents of the Jewish nation, we guarded and carried the coffin of Yosef. Should we be deprived of the mitzvah (commandment) of the Pesach sacrifice because we carried the coffin on behalf of the community?” The law is that someone who is impure cannot bring a Pesach offering. G-d then instructed the laws of Pesach Sheni, the second or minor Pesach. If a Jew is impure or is far from the sanctuary, he offers a sacrifice on the Fourteenth day of the month of Iyar, a month later. Today, we commemorate Pesach Sheni by eating Matzoh on the fourteenth of Iyar. Just like G-d showered brachot at those who did His commandments with sincerity and self-sacrifice to an extent where he added a second Pesach on their behalf. So too He should he look at us with favor for doing His commandments.

 

 

* G-d was impressed with the Jews of the desert having to move sometimes on the spur of the moment. It is most difficult to travel (schlep) with children and the elderly and, one can just imagine, the Israelites did it quite often in the wilderness without complaint. They followed the cloud of glory which has instructed, and was their compass. This trait remained with us as we are called the “traveling Jews”. It’s quite important not to lose ourselves, not to lose our identity on business trips or vacations. We still have to maintain the same degree of excellence and modesty as our ancestors did in the desert.

 

 

Fourth Portion
* Moshe’s status was one similar to a king. Therefore, G-d instructed that trumpets be made on His behalf. Two trumpets were made, both out of silver, and they were exactly identical. The trumpets were blown by each departure in the wilderness, as well as assembly callings. Later, they were blown when the Israelites were going into battle against their enemies. Music, or more accurately in this case, instrumental sounds, were made to arouse the people and to get them in the proper frame of mind. These trumpets were hidden before Moshe’s death and never found.

 

Fifth Portion
* Yitro informs Moshe, his son-in-law, of his plans to return to Midyan. Although he converted to Judaism and was extremely sincere in belief in G-d, Yitro had an un-orthodox way of strengthening his belief in Judaism. He put himself in challenging situations, daring, and testing himself constantly. While many of us, and evidently so, try to protect ourselves by living in a Jewish neighborhood and sending our children to Yeshivot, Yitro put himself in un-spiritual dangerous situations and conquered his evil side, escaping unscathed. He was one of the extreme minority to be successful in this philosophy; a unique person with tremendous gifts. This explains how he was able to persuade Moshe to permit his son to travel with his grandfather. He expected his grandson to be strong like himself. Although Yitro was able to overcome, his grandson was not as fortunate.

 

 

Sixth Portion
* There is a prayer we say every time we open the Ark, “Vayehi binsoah Aron”. This prayer is recited every time we open the ark to take out the Sefer Torah. It’s strange, the Maharsha gives an answer why there is an inverted form of the letter nun. Just like in the prayer Ashrai which is composed of consecutive letters of the entire alef bet with the exception of the nun; the reason is, nun represents nefila – fall of Israel. Similarly, here, the nun represents the downfall of Israel. G-d shows through the inverted letters that He will turn the downfall nun into a triumphant rise.
* The Israelites, in the desert, were eating mann, heavenly food. However, this was not enough. Some bad apples in the basket influenced the rest. The nation started to complain of lack of food and a shortage of meat. They complained, “We had such delicious tasting meats in Egypt, and those days are sorely missed.” G-d got angry and punished them accordingly. Sometimes what one wants is not what he needs. In fact, that ‘want’ could eventually be the punishment itself. He instructed Moshe to tell the people they will have meat for thirty days straight.

 

Seventh Portion
* G-d punished the people with death after an abundance of quails landed at their doorstep and they ate.
* The laws of speaking negative about someone is not a double standard; it applies to all whether it be the leaders as well.