Purim
King Saul had been commanded to kill out all the Amalekites. He did most of them but decided to spare the sheep. It was a moment of mistaken compassion, which he rationalized by saying he would use them as sacrifices in the mishkan. It turned out that the sheep were really Amalekites in disguise (whether by magic or not) and Shaul was punished because of his mistake.
Why do we dress up on Purim?
A common answer is that on Purim we recognize that hashem saved us in a hidden fashion and we dress up to show that we understand sometimes the ways of Hashem are hidden from us and we need to look further into things to see Hashem's presence.
I would like to suggest another answer, along a similar vein. That we dress up to show that not everything is as it appears to be. The amalekites "dressed up" like sheep and that fooled us originally, for which we paid a dear price. We need to recognize nto to take someone's appearance at face value. The external appearance is just that - external. We need to look behind the person's mask and see what is the makeup of the person. Who he really is and what he really is all about. We dress up on Purim to remember the first "costune" of amalek and internalize the lesson that we should not just look at the externals of a person.
Wednesday, March 15, 2006
Sometimes appropriate is better than righteousness
Megillat Esther
The Midrash relates a story regarding Zeresh telling Haman to build a gallows to hang Mordechai. At that time, Hashem called out to the trees and asked, "Which of you wants to be the one to be zocheh to supply the wood to hang Haman ha'Rasha upon?"
The Midrash goes on to say how each and every tree came forth with a very good reason why it should be selected as the supplier of the wood. The Grape vine, because Jews are compared to the grape, similarly the olive and pomegranate. The Etrog because a mitzva is dobe with it. the fig because bikkurim are brought from it, the cedar and fir because the Bet Hamikdash and mishkan were built from it, etc., etc. every type of tree came forth with a good reason.
The Kot (thorn bush) then came forth and said, there is nothing great and righteous about me. No reason to select me over anyone else. However, I am a Kotz. A thorn that causes pain. It is appropriate that this thorn (Haman) who causes pain and disturbance to the jews should be hung upon a kotz.".
Hashem accepted that argument and selected the kotz.
(this story is eerily similar to the storty of the selection of Har Sinai as the mount upon which the Torah was given - possibly similar lesons can be learned).
I think the idea is that nto always does one need to be the most righteous to do something, or the most worthy. There are some things which are appropriate and fitting to be done in certain manners. The Kotz hangs the Kotz, even if there are better and more worthy trees. The Jews are matim for eretz Yisrael (the midrash and gemara bring many times), as are other nations for their lands. We should nto always look for the most worthy to do things, rather for what is appropriate.
The Midrash relates a story regarding Zeresh telling Haman to build a gallows to hang Mordechai. At that time, Hashem called out to the trees and asked, "Which of you wants to be the one to be zocheh to supply the wood to hang Haman ha'Rasha upon?"
The Midrash goes on to say how each and every tree came forth with a very good reason why it should be selected as the supplier of the wood. The Grape vine, because Jews are compared to the grape, similarly the olive and pomegranate. The Etrog because a mitzva is dobe with it. the fig because bikkurim are brought from it, the cedar and fir because the Bet Hamikdash and mishkan were built from it, etc., etc. every type of tree came forth with a good reason.
The Kot (thorn bush) then came forth and said, there is nothing great and righteous about me. No reason to select me over anyone else. However, I am a Kotz. A thorn that causes pain. It is appropriate that this thorn (Haman) who causes pain and disturbance to the jews should be hung upon a kotz.".
Hashem accepted that argument and selected the kotz.
(this story is eerily similar to the storty of the selection of Har Sinai as the mount upon which the Torah was given - possibly similar lesons can be learned).
I think the idea is that nto always does one need to be the most righteous to do something, or the most worthy. There are some things which are appropriate and fitting to be done in certain manners. The Kotz hangs the Kotz, even if there are better and more worthy trees. The Jews are matim for eretz Yisrael (the midrash and gemara bring many times), as are other nations for their lands. We should nto always look for the most worthy to do things, rather for what is appropriate.
Sunday, March 12, 2006
Half the Kingdom!!??
Megillat Esther
The Megilla tells us in 5:3 that esther approached the King (to invite him to the first of 2 meals with Haman, at which she woul devetually reveal her requests). Ahashverosh asked what she wanted and he said, "Until half the kingdon you can ask and it will be given to you".
Rashi tells us (in hist first explanation), that Ahashverosh was saying you can ask anything aside from permission for rebuilding the Bet haMikdash. The Bet HaMikdash sat in the middle of his kingdom and he said until the item which is in the middle of my kingdom, you can ask and it will be granted.
My question is: Why did he assume she was going to ask for permission to rebuild the Bet HaMikdash? He did not know she was Jewish!!
We know when Esther originally went to the King to be selected as Queen, she hid her background from him. She never told him until now, and only at the second meal which would later take place does she actually reveal her Jewishness!! So how did Ahashverosh assume she would ask for the rebuilding of the Temple??
I, up tunil this point, have not thought of nor found an answer to this question.
If you have an answer, please post it in the comments, or email it to me at israeli.jew@gmail.com
After speaking to a couple of Rabbonim over the past couple of days, I have come to an answer. Rabbi's Malinowitz and Leff shlit"a have both given me similar answers (and Tal benschar in the comments section also quoted the same idea from a shiur he heard). I will elaborate on their answers.
The answer is that the bet hamikdash was not really a jewish issue. True the Bet Hamikdahs was most dear to the jews, but really all the nations benefitted from the Bte hamikdahs and it was really an "international issue", so to speak. It seems it was common for all sorts of people to request the permission for continuing to build the Bet Hamikdash. In Rav malinowitz's words, " it is like if Bush would give someone an audience and the guy would ask for a request. Bush might likely say, sure, whatever you want, just do not ask me to take the troops out of iraq". Iraq is Bush's issue and brings it up at every occassion. The Bet Hamikdash was Achashverosh's issue.
In Rav leff's words, the stopping of construction of the Bet Hamikdash is what defined Achashverosh's reign. That was the whole point of the party - to celebrate his control over it and that is why he used the vessels of the Bet hamikdash at the party. To show that he had the control to stop it. It was his issue and whenever anybody spoke to him, he likely said anything but the Bet Hamikdash.
The Megilla tells us in 5:3 that esther approached the King (to invite him to the first of 2 meals with Haman, at which she woul devetually reveal her requests). Ahashverosh asked what she wanted and he said, "Until half the kingdon you can ask and it will be given to you".
Rashi tells us (in hist first explanation), that Ahashverosh was saying you can ask anything aside from permission for rebuilding the Bet haMikdash. The Bet HaMikdash sat in the middle of his kingdom and he said until the item which is in the middle of my kingdom, you can ask and it will be granted.
My question is: Why did he assume she was going to ask for permission to rebuild the Bet HaMikdash? He did not know she was Jewish!!
We know when Esther originally went to the King to be selected as Queen, she hid her background from him. She never told him until now, and only at the second meal which would later take place does she actually reveal her Jewishness!! So how did Ahashverosh assume she would ask for the rebuilding of the Temple??
I, up tunil this point, have not thought of nor found an answer to this question.
If you have an answer, please post it in the comments, or email it to me at israeli.jew@gmail.com
After speaking to a couple of Rabbonim over the past couple of days, I have come to an answer. Rabbi's Malinowitz and Leff shlit"a have both given me similar answers (and Tal benschar in the comments section also quoted the same idea from a shiur he heard). I will elaborate on their answers.
The answer is that the bet hamikdash was not really a jewish issue. True the Bet Hamikdahs was most dear to the jews, but really all the nations benefitted from the Bte hamikdahs and it was really an "international issue", so to speak. It seems it was common for all sorts of people to request the permission for continuing to build the Bet Hamikdash. In Rav malinowitz's words, " it is like if Bush would give someone an audience and the guy would ask for a request. Bush might likely say, sure, whatever you want, just do not ask me to take the troops out of iraq". Iraq is Bush's issue and brings it up at every occassion. The Bet Hamikdash was Achashverosh's issue.
In Rav leff's words, the stopping of construction of the Bet Hamikdash is what defined Achashverosh's reign. That was the whole point of the party - to celebrate his control over it and that is why he used the vessels of the Bet hamikdash at the party. To show that he had the control to stop it. It was his issue and whenever anybody spoke to him, he likely said anything but the Bet Hamikdash.
watch what you say against Israel!
Megillat Esther
In 9:10 the Passuk tells us the Jews killed the 10 sons of Haman. Rashi says it is brought down in Seder Olam that these 10 sons of Haman had disparaged Israel, when Koresh had allowed the jews to return and begin rebuilding the Temple, then Ahashverosh took over and Haman came to power and he wrote accusations against the jews to stop them from returning and rebuilding.
The Megilla is indicating that they are singled out here as having been slain by the jews, despite many other people having been killed as well, specifically to tell us that they were slain as retribution for their false accusations against the jews and Israel.
Gods got our back, You want to mess with us, you are also messing with God. he particularly takes offense at those who disparage His nation and country. Do so at your own risk.
In 9:10 the Passuk tells us the Jews killed the 10 sons of Haman. Rashi says it is brought down in Seder Olam that these 10 sons of Haman had disparaged Israel, when Koresh had allowed the jews to return and begin rebuilding the Temple, then Ahashverosh took over and Haman came to power and he wrote accusations against the jews to stop them from returning and rebuilding.
The Megilla is indicating that they are singled out here as having been slain by the jews, despite many other people having been killed as well, specifically to tell us that they were slain as retribution for their false accusations against the jews and Israel.
Gods got our back, You want to mess with us, you are also messing with God. he particularly takes offense at those who disparage His nation and country. Do so at your own risk.
rebounding when down
Megillat Esther
After Haman leads Mordechai on horseback through the streets of Shushan, Haman goes home shamed. He tells over what happened to his wife Zeresh and family. They all tell him that being that Mordechai is a Jew you will surely fall before him.
Rashi explains their words to Haman. She said to him “This nation has been compared to the stars and to the dust. When they descend, they descend to the dust, and when they ascend, they ascend to the sky and the stars.”
In other words, previously you had a chance. The Jews looked like they were down for the count. But that's the thing with the jews - they are never down for the count. They can have momentary lapses where they can be overcome by their enemies, but they always rebound and when they do, nobody can overcome them.
It is a lesson repeated throughout history. The Jews get oppressed, but eventually God picks us up and we recover. Once that happens we overcome and emerge victorious over our enemies.
That is the story and lesson of Purim, in brief. if we take this lesson from Purim, we have gotten the point.
After Haman leads Mordechai on horseback through the streets of Shushan, Haman goes home shamed. He tells over what happened to his wife Zeresh and family. They all tell him that being that Mordechai is a Jew you will surely fall before him.
Rashi explains their words to Haman. She said to him “This nation has been compared to the stars and to the dust. When they descend, they descend to the dust, and when they ascend, they ascend to the sky and the stars.”
In other words, previously you had a chance. The Jews looked like they were down for the count. But that's the thing with the jews - they are never down for the count. They can have momentary lapses where they can be overcome by their enemies, but they always rebound and when they do, nobody can overcome them.
It is a lesson repeated throughout history. The Jews get oppressed, but eventually God picks us up and we recover. Once that happens we overcome and emerge victorious over our enemies.
That is the story and lesson of Purim, in brief. if we take this lesson from Purim, we have gotten the point.
Going like sheep to the slaughter? all in the attitude!
Megillat Esther
When Haman convinced King Ahashverosh to issue a decree allowing the people to attack and plunder the Jews, it says nothing about not allowing the Jews to defend themselves. Yet near the end of the megilla, after Esther and Mordechai issue a new decree that Jews should defend themselves (because they could not repeal the previous decree), the Megilla relates the joy among the Jews that they could defend themselves, and how they gathered together to fight against the attackers and how nations feared the Jews because of their right to defend.
Pretty amazing the metamorphasis the jews went through. They were about to be slaughtered and obviously felt they could not defend themselves. they would have gone like sheep to the slaughter, excuse the terminology. Yet suddenly they have a boost of confidence. Suddenly they are defending themselves and valiantly at that! The goyim are afraid of the Jews!! Amazing! The goyim were about to walk over the Jews with no problem, and suddenly the tables have turned.
All it takes is some confidence and a change of attitude.
When Haman convinced King Ahashverosh to issue a decree allowing the people to attack and plunder the Jews, it says nothing about not allowing the Jews to defend themselves. Yet near the end of the megilla, after Esther and Mordechai issue a new decree that Jews should defend themselves (because they could not repeal the previous decree), the Megilla relates the joy among the Jews that they could defend themselves, and how they gathered together to fight against the attackers and how nations feared the Jews because of their right to defend.
Pretty amazing the metamorphasis the jews went through. They were about to be slaughtered and obviously felt they could not defend themselves. they would have gone like sheep to the slaughter, excuse the terminology. Yet suddenly they have a boost of confidence. Suddenly they are defending themselves and valiantly at that! The goyim are afraid of the Jews!! Amazing! The goyim were about to walk over the Jews with no problem, and suddenly the tables have turned.
All it takes is some confidence and a change of attitude.
For the love of Israel!
Megillat Esther
The Megilla tells us in 2:6, "Asher hagla m'yerushalayim im hagola asher haglsa im y'chonya melech yehuda, asher hagla nebuchadnezzar melech Bavel." (my translation) That [Mordechai] was exiled from jerusalem with the exile that was exiled with ychonya the king of judah, who was exiled by Nebuchadnezzar king of Bavel.
The Gr"a points out that the passuk repeats the term "was exiled" three times in that same verse to indicate to us how beloved Israel and Jerusalem were to Mordechai. He was exiled 3 times (!) from Israel. He was exiled and went back and exiled again and went back and exiled again! He did not want to be outside of Israel so badly that he kept going back and trying to live there.
The Megilla tells us in 2:6, "Asher hagla m'yerushalayim im hagola asher haglsa im y'chonya melech yehuda, asher hagla nebuchadnezzar melech Bavel." (my translation) That [Mordechai] was exiled from jerusalem with the exile that was exiled with ychonya the king of judah, who was exiled by Nebuchadnezzar king of Bavel.
The Gr"a points out that the passuk repeats the term "was exiled" three times in that same verse to indicate to us how beloved Israel and Jerusalem were to Mordechai. He was exiled 3 times (!) from Israel. He was exiled and went back and exiled again and went back and exiled again! He did not want to be outside of Israel so badly that he kept going back and trying to live there.
Sunday, March 05, 2006
Becoming a partner in the Mikdash
Parshat T'rumah
The Torah relates Hashem telling Moshe to take donations from the people Mikol Asher Yidvenu Libo (from all whose hearts donate) you should take the donation.
The purpose of this donation is for the building of the Mishkan.
The use of the term "Whose heart donates" is very unusual. Just say that from whoever gives a donation you should take it? Why Asher Yidvenu libo?
I think the idea is that this is not the same as the regular mitzva of tzedaka. Normally you have a mitzva of tzedakka and you give sometimes reluctantly and sometimes happily. A guy shows up at your door and asks for tzedaka and you either give him or don't, but if you do he takes it and you have fullfilled your mitzva of tzedaka, even if you gave it reluctantly.
Here we are dealing with the building of a sanctuary for Hashem. A mikdash. This applies to the Mikdash, as well as to the mikdash me'ats we are obligated to build, in the form of shuls, yeshivos, day schools, and our own homes dedicated to the ideals of the Torah. This is not like the average mitzva of tzedakka. This is special. this is the foundation of the Jewish nation. Everything comes from the Mikdash in all its forms.
Donations cannot just be accepted from anybody who was pressured into donation and coerced into giving. This has to come from the heart. People have to want to participate in the building of the foundation of the jewish nation. Not be coerced into it. When the building of our mikdashei me'at are done from goodwill and desire of participation, they have the greatest chance of success and continuation, as that makes everybody a partner in the mikdash.
The Torah relates Hashem telling Moshe to take donations from the people Mikol Asher Yidvenu Libo (from all whose hearts donate) you should take the donation.
The purpose of this donation is for the building of the Mishkan.
The use of the term "Whose heart donates" is very unusual. Just say that from whoever gives a donation you should take it? Why Asher Yidvenu libo?
I think the idea is that this is not the same as the regular mitzva of tzedaka. Normally you have a mitzva of tzedakka and you give sometimes reluctantly and sometimes happily. A guy shows up at your door and asks for tzedaka and you either give him or don't, but if you do he takes it and you have fullfilled your mitzva of tzedaka, even if you gave it reluctantly.
Here we are dealing with the building of a sanctuary for Hashem. A mikdash. This applies to the Mikdash, as well as to the mikdash me'ats we are obligated to build, in the form of shuls, yeshivos, day schools, and our own homes dedicated to the ideals of the Torah. This is not like the average mitzva of tzedakka. This is special. this is the foundation of the Jewish nation. Everything comes from the Mikdash in all its forms.
Donations cannot just be accepted from anybody who was pressured into donation and coerced into giving. This has to come from the heart. People have to want to participate in the building of the foundation of the jewish nation. Not be coerced into it. When the building of our mikdashei me'at are done from goodwill and desire of participation, they have the greatest chance of success and continuation, as that makes everybody a partner in the mikdash.
Wednesday, February 22, 2006
Bribes affect even the most moral of people
Parshat Mishpatim
The Torah tells us in Mishpatim 23:8 not to take bribes, as bribes "blind the eyes of the wise and corrupt the words of the righteous" (my own translation).
Rashi tells us some interesting points, that even if you are being paid off to judge righteously it will corrupt and even if you are a great scholar and a righteous person you will be affected.
The Gemarah is replate with stories about Judges and Rabbis who refused to judge cases that came before them from people they had received favors from, even the most inane and indirect, for fear of not being able to judge objectively.
Nowadays people feel they are better and more moral and more objective and they can apply their objectivity despite having received small or large favors from people. Just look at all the investigations going in in our political scene. The Torah tells us that that is not the way ti works. no matter how objective you think you are, the moment you take a penny, even indirectly, your judgement is clouded.
The Torah tells us in Mishpatim 23:8 not to take bribes, as bribes "blind the eyes of the wise and corrupt the words of the righteous" (my own translation).
Rashi tells us some interesting points, that even if you are being paid off to judge righteously it will corrupt and even if you are a great scholar and a righteous person you will be affected.
The Gemarah is replate with stories about Judges and Rabbis who refused to judge cases that came before them from people they had received favors from, even the most inane and indirect, for fear of not being able to judge objectively.
Nowadays people feel they are better and more moral and more objective and they can apply their objectivity despite having received small or large favors from people. Just look at all the investigations going in in our political scene. The Torah tells us that that is not the way ti works. no matter how objective you think you are, the moment you take a penny, even indirectly, your judgement is clouded.
Get the "Juke" out of your head
Mishna Megilla 4:8
The Mishna says that one who insits he will only lead the services dressed in colored clothes , should not be allowed to lead in white clothes either. If he says I will not lead in sandals (i.e. only barefoot), he should not be allowed to lead barefoot.
The reason explained is twofold: First of all, these are specific issues the apikorsim of those times were stringent about, and we therefore suspect him of being an apikores for insisting on such behavior. Second of all, because he is insisting on conditions that people are generally not specific about, we suspect him of Apikorsus because a "Juke" must have entered his head and gave him crazy ideas.
We commonly find this practice nowadays where people insist they will not lead the davening unless they are wearing a jacket, or hat or tallit, etc.. The Mishna tells us not to be so finicky and get the "juke" out of your head. If it is not a requirement, you have no right to insist on it. Do what needs to be done and get the crazy ideas out of your head.
The Mishna says that one who insits he will only lead the services dressed in colored clothes , should not be allowed to lead in white clothes either. If he says I will not lead in sandals (i.e. only barefoot), he should not be allowed to lead barefoot.
The reason explained is twofold: First of all, these are specific issues the apikorsim of those times were stringent about, and we therefore suspect him of being an apikores for insisting on such behavior. Second of all, because he is insisting on conditions that people are generally not specific about, we suspect him of Apikorsus because a "Juke" must have entered his head and gave him crazy ideas.
We commonly find this practice nowadays where people insist they will not lead the davening unless they are wearing a jacket, or hat or tallit, etc.. The Mishna tells us not to be so finicky and get the "juke" out of your head. If it is not a requirement, you have no right to insist on it. Do what needs to be done and get the crazy ideas out of your head.
Thursday, February 16, 2006
Sheva Brachos drasha
The mishna in Taanis says that Tu B'Av and Yom Kippur were the 2 happiest days of the year. Tu B'av for a number of reasons - mostly to do with marriage: the girls would go out dressed in white and offer themselves for marriage, also that is the day the shevatim were allowed to intermarry (between shevatim), among other reasons.
Regarding Yom Kippur it brings a passuk that says "Daughters of Israel go out with the crown on the day of the wedding and the day of happiness." "The day of the wedding" refers to Yom Kippur, as that is the day Hashem married the Jews (because of mattan Torah taking place on Yom Kippur) and the day of happiness because on Yom Kippur our sins were forgiven (by receiving the second Luchos on Yom Kippur, Hashem showed us that he had forgiven us for the golden calf).
This is a very interesting juxtaposition between Tu B'Av which is obviously a happy day and Yom Kippur, on which one rarely sees a smile on anybody's face and can hardly be thought of as being described as a happy day. But the happiness is similar and they are both based on the ideas of marriage. on Tu B'Av we are happy because of marriage and on Yom Kippur because of a metaphorical marriage.
Another point is that on the day of one's wedding, it is brought down in the seforim that all of his sins are forgiven and he fasts (similar to Yom Kippur).
I think the connection between these different days is this idea. Marriage is an opportunity. It is similar to the opportunity we are given on Yom Kippur. On Yom Kippur we repent and we are given a new start with a clean slate. On Yom Kippur, the day we start with a clean slate, we were given the Torah. The Torah is the users manual for a Jew's life. It tells us how to live and how to act. When you are starting anew, you should be coming without any pre-conceptions and pre-existing ideas of how things should be done. You must read the users manual for instructions how to live properly.
Marriage is the same. You are being given a fresh start. Your past is behind you and your future is what lies ahead of you. Until now you were a single guy without a care in the world. You could wake up late, you could hang out all day, you could be productive or not. It affected mostly just yourself. Now you have someone else in your immediate circle. You are starting anew, with your wife. Everything you do now will affect not just you, but her. When you are considering doing something, you have to think about it differently than you did previously. You have to consider if it is appropriate and proper for your wife as well.
The new beginning, presenting you with new opportunities, is what effects the great simcha.
Regarding Yom Kippur it brings a passuk that says "Daughters of Israel go out with the crown on the day of the wedding and the day of happiness." "The day of the wedding" refers to Yom Kippur, as that is the day Hashem married the Jews (because of mattan Torah taking place on Yom Kippur) and the day of happiness because on Yom Kippur our sins were forgiven (by receiving the second Luchos on Yom Kippur, Hashem showed us that he had forgiven us for the golden calf).
This is a very interesting juxtaposition between Tu B'Av which is obviously a happy day and Yom Kippur, on which one rarely sees a smile on anybody's face and can hardly be thought of as being described as a happy day. But the happiness is similar and they are both based on the ideas of marriage. on Tu B'Av we are happy because of marriage and on Yom Kippur because of a metaphorical marriage.
Another point is that on the day of one's wedding, it is brought down in the seforim that all of his sins are forgiven and he fasts (similar to Yom Kippur).
I think the connection between these different days is this idea. Marriage is an opportunity. It is similar to the opportunity we are given on Yom Kippur. On Yom Kippur we repent and we are given a new start with a clean slate. On Yom Kippur, the day we start with a clean slate, we were given the Torah. The Torah is the users manual for a Jew's life. It tells us how to live and how to act. When you are starting anew, you should be coming without any pre-conceptions and pre-existing ideas of how things should be done. You must read the users manual for instructions how to live properly.
Marriage is the same. You are being given a fresh start. Your past is behind you and your future is what lies ahead of you. Until now you were a single guy without a care in the world. You could wake up late, you could hang out all day, you could be productive or not. It affected mostly just yourself. Now you have someone else in your immediate circle. You are starting anew, with your wife. Everything you do now will affect not just you, but her. When you are considering doing something, you have to think about it differently than you did previously. You have to consider if it is appropriate and proper for your wife as well.
The new beginning, presenting you with new opportunities, is what effects the great simcha.
Tuesday, February 14, 2006
impetus for Achdus
Parshat Yisro
The Torah tells us that the Jews travelled from their encampment at Rephidim and they camped in the desert. "Va'Yichan Sham Yisrael neged ha'har" - and he [Yisrael] camped there opposite the mountain.
Rashi tells us they camped as one person - k'ish echad b'lev echad. All were united s one person. this was a pre-requisite (according to some) to receiving the Torah (and to others at least an important lesson about achdus).
What happened that all of the sudden they are praised for being together as one? We just read numerous times how there was fighting and complaining and murmurring and non-stop kvetching. What happened that all of the sudden they are one?
To figure this out, we must analyze what they did last. It says they left Rephidim and then they camped as one. Something must have happened at Rephidim to cause them to be one. If we look back to Parshat B'Shelech, what happened in Rephidim was the battle with Amalek.
Amalek had the guts to attack the jews, despite everything that had happened pretty much attesting to the fact that the jews were untouchable. But an interesting thing happened during the battle. The Jews did not automatically come out victorious, decimating the Amalekites. It seems that the Amalekites fought ferociously and even won some of (many of?) the various skirmishes and battles. The Torah tells us that when Moshe would raise his hands the Jews would look up and remember Hashem and they would then win, but when Moshe's hands were down they would loose (seemingly because they forgot Hashem and would think they were waging their own war). The war was a real fight, not like what happened with the Egyptians.
We see even in modern day times that when there is a common enemy to rally against, it does wonders for solving internal strife. The troubles presented to the Jews by Amalek, allowed the Jews a chance to ignore the various problems and issues and differences between them and work as one towards the common goal.
That was the prerequisite to Kabbalas Ha'Torah - being able to overlook everyone else's differences, which they had not been able to do up until then. Amalek is what allowed us to do that.
The Torah tells us that the Jews travelled from their encampment at Rephidim and they camped in the desert. "Va'Yichan Sham Yisrael neged ha'har" - and he [Yisrael] camped there opposite the mountain.
Rashi tells us they camped as one person - k'ish echad b'lev echad. All were united s one person. this was a pre-requisite (according to some) to receiving the Torah (and to others at least an important lesson about achdus).
What happened that all of the sudden they are praised for being together as one? We just read numerous times how there was fighting and complaining and murmurring and non-stop kvetching. What happened that all of the sudden they are one?
To figure this out, we must analyze what they did last. It says they left Rephidim and then they camped as one. Something must have happened at Rephidim to cause them to be one. If we look back to Parshat B'Shelech, what happened in Rephidim was the battle with Amalek.
Amalek had the guts to attack the jews, despite everything that had happened pretty much attesting to the fact that the jews were untouchable. But an interesting thing happened during the battle. The Jews did not automatically come out victorious, decimating the Amalekites. It seems that the Amalekites fought ferociously and even won some of (many of?) the various skirmishes and battles. The Torah tells us that when Moshe would raise his hands the Jews would look up and remember Hashem and they would then win, but when Moshe's hands were down they would loose (seemingly because they forgot Hashem and would think they were waging their own war). The war was a real fight, not like what happened with the Egyptians.
We see even in modern day times that when there is a common enemy to rally against, it does wonders for solving internal strife. The troubles presented to the Jews by Amalek, allowed the Jews a chance to ignore the various problems and issues and differences between them and work as one towards the common goal.
That was the prerequisite to Kabbalas Ha'Torah - being able to overlook everyone else's differences, which they had not been able to do up until then. Amalek is what allowed us to do that.
everybody can listen to advice
Parshat Yisro
Yisro advised Moshe to change the court system from being a one-man show (Moshe) to a series of different level courts, upon which moshe would preside and be the ultimate arbitor.
The Torah then says, "and Moshe listed to his father in law and did all he had said."
Moshe obviously did not do all this just because Yisro made a suggestion and he felt it respectful to listen. He obviously weighed the ideas presented by Yisro and decided they were worthy for implementation.
Moshe, the leader of Israel, took the time to listen to a new method of doing something he was already doing, and changed his ways because of it. This was not something Hashem told him to do differently, rather a person who had not experienced everything with the Jews. Moshe could easily have dismissed it thinking that Yisro does not know what they are really like, he only just joined us, give him some time, it won't work, or any myriad of possibilities.
But he did not. The greatest man alive took the time to listen and weigh Yosro's advice.
Everybody can gain from taking a moment to step back and re-analyze things. Sometimes you are too close and subjective to what you are doing and your methods and cannot really see the full picture.
By being open to listen to someone else's advice and ideas, you only stand to gain. At least listen and consider it. You do not have to act on it if you feel it will not work, but at least give it enough of a chance that you listen.
Yisro advised Moshe to change the court system from being a one-man show (Moshe) to a series of different level courts, upon which moshe would preside and be the ultimate arbitor.
The Torah then says, "and Moshe listed to his father in law and did all he had said."
Moshe obviously did not do all this just because Yisro made a suggestion and he felt it respectful to listen. He obviously weighed the ideas presented by Yisro and decided they were worthy for implementation.
Moshe, the leader of Israel, took the time to listen to a new method of doing something he was already doing, and changed his ways because of it. This was not something Hashem told him to do differently, rather a person who had not experienced everything with the Jews. Moshe could easily have dismissed it thinking that Yisro does not know what they are really like, he only just joined us, give him some time, it won't work, or any myriad of possibilities.
But he did not. The greatest man alive took the time to listen and weigh Yosro's advice.
Everybody can gain from taking a moment to step back and re-analyze things. Sometimes you are too close and subjective to what you are doing and your methods and cannot really see the full picture.
By being open to listen to someone else's advice and ideas, you only stand to gain. At least listen and consider it. You do not have to act on it if you feel it will not work, but at least give it enough of a chance that you listen.
Yisro and the Cubs.
Parshat Yisro
The Torah relates to us that Moshe told to Yisro all that Hashem had done to the Egyptians. "Va'Yichad Yisro". Rashi explains this in two ways. 1) Yisro was happy when he heard how the Jews had been saved or 2) Yisro got goose bumps when he heard what had happened to his former nation.
Basing himself on the second method of explaining the verse, Rashi tells us Yisro was distressed over the downfall of Egypt, as it used to be his nation.
Sometimes a person makes it as if his past never happened. We often find this by people who have become Baalei teshuva, or more Haredi than they had been previously. They will try to hide their past and act as if nothing they ever did had actually been done and experienced by them.
Rashi tells us that no matter how hard you try to bury your past, it will always be with you, even if only latently. There can always be something to trigger some feelings from the past.
That is why I will always love the Cubs, even though it makes no sense.
The Torah relates to us that Moshe told to Yisro all that Hashem had done to the Egyptians. "Va'Yichad Yisro". Rashi explains this in two ways. 1) Yisro was happy when he heard how the Jews had been saved or 2) Yisro got goose bumps when he heard what had happened to his former nation.
Basing himself on the second method of explaining the verse, Rashi tells us Yisro was distressed over the downfall of Egypt, as it used to be his nation.
Sometimes a person makes it as if his past never happened. We often find this by people who have become Baalei teshuva, or more Haredi than they had been previously. They will try to hide their past and act as if nothing they ever did had actually been done and experienced by them.
Rashi tells us that no matter how hard you try to bury your past, it will always be with you, even if only latently. There can always be something to trigger some feelings from the past.
That is why I will always love the Cubs, even though it makes no sense.
Sunday, February 05, 2006
Don't mess with the Jews.
Parshat B'Shalach
Hashem told Moshe that he will harden Par'oh's heart and cause him to chase after the Jews. Hashem will then take His revenge on Par'oh and the Egyptians and they will know that I am Hashem.
Didn't they know that already? They are not chasing the Jews already just because they were so beaten by the plagues that they were aware of the God of the Jews and chose not to start up with Him again. Why does Hashem have to force them to forget that knowledge and chase after the Jews, just so He can beat them up again. Is that not like kicking the guy in the ribs on the floor after you have beaten him senseless? What was the point? The Even Haezer even says Hashem had to make them forget the plagues in order to get them to chase after the Jews! It seems so superfluous - the knowledge of God had already been achieved!
The Ramban says that Hashem wanted them to see one more miracle, that being the splitting of the sea. Not just the splitting of the sea, but the craziness that after witnessing the splitting of the sea (and all that he had done before that up until then), they still had the idea that they should follow the Jews through the sea.
Were they crazy? What were the Egyptians thinking after all that they had been through? How could they not realize that they were about to be decimated? When would they decide they had had enough? It could only be because Hashem hardened their hearts and caused them to forget all that had happened already. But why do all this?
I think Hashem is just letting everybody know there is a new guy on the block. Don't pick on the Jews. I've got their back. However you want to put it, Hashem was telling the nations of the world that these are not people to be messed with. By totally destroying them time after time with miracle after miracle, this extra event was like putting an exclamation point on the Exodus.
Don't mess with the Jews. Gods got my back.
Hashem told Moshe that he will harden Par'oh's heart and cause him to chase after the Jews. Hashem will then take His revenge on Par'oh and the Egyptians and they will know that I am Hashem.
Didn't they know that already? They are not chasing the Jews already just because they were so beaten by the plagues that they were aware of the God of the Jews and chose not to start up with Him again. Why does Hashem have to force them to forget that knowledge and chase after the Jews, just so He can beat them up again. Is that not like kicking the guy in the ribs on the floor after you have beaten him senseless? What was the point? The Even Haezer even says Hashem had to make them forget the plagues in order to get them to chase after the Jews! It seems so superfluous - the knowledge of God had already been achieved!
The Ramban says that Hashem wanted them to see one more miracle, that being the splitting of the sea. Not just the splitting of the sea, but the craziness that after witnessing the splitting of the sea (and all that he had done before that up until then), they still had the idea that they should follow the Jews through the sea.
Were they crazy? What were the Egyptians thinking after all that they had been through? How could they not realize that they were about to be decimated? When would they decide they had had enough? It could only be because Hashem hardened their hearts and caused them to forget all that had happened already. But why do all this?
I think Hashem is just letting everybody know there is a new guy on the block. Don't pick on the Jews. I've got their back. However you want to put it, Hashem was telling the nations of the world that these are not people to be messed with. By totally destroying them time after time with miracle after miracle, this extra event was like putting an exclamation point on the Exodus.
Don't mess with the Jews. Gods got my back.
Hashem takes care of us
Parshat B'Shalach
The Torah tells us that Hashem led the Jews through the desert by day with a pillar of cloud and by night with a pillar of fire.He did not move the cloud from its position by day nor the fire by night.
Rashi explains that this means there was an overlap of a few moments. By day Hashem brought the pillar of cloud and then removed the fire and by night He brought the fire and then removed the cloud.
Why is this such an important fact that it needs to be mentioned in the passuk? What is the lesson taught?
I think the idea is that the jews were not left unportected even for a moment. Here they are leaving the "comforts" of home, going into the unknown of the desert with the possiblity of war and who knows what other troubles would arise. The Jews naturally would be nervous. Are we doing the right thing? How do we know Hashem wil protect us? And all sorts of similar questions.
The passuk is telling us that Hashem was calming the fears of the Jews. He wants us to know that we are never left unprotected even for a moment. Sometimes it may appear as though Hashem has abandoned us and we have troubles of various sorts, but we have to be aware that we just do not recognize His presence and do not understand His plan. Hashem does not abandon us.
Hashem created an overlap in the desert just so the Jews would be aware that they were protected at all times. Normally He does not go so far as to let us know that, but those were unusual times and He chose to let them know. The lesson for us is that even when we are not told specifically, we should still be aware that it is still true.
The Torah tells us that Hashem led the Jews through the desert by day with a pillar of cloud and by night with a pillar of fire.He did not move the cloud from its position by day nor the fire by night.
Rashi explains that this means there was an overlap of a few moments. By day Hashem brought the pillar of cloud and then removed the fire and by night He brought the fire and then removed the cloud.
Why is this such an important fact that it needs to be mentioned in the passuk? What is the lesson taught?
I think the idea is that the jews were not left unportected even for a moment. Here they are leaving the "comforts" of home, going into the unknown of the desert with the possiblity of war and who knows what other troubles would arise. The Jews naturally would be nervous. Are we doing the right thing? How do we know Hashem wil protect us? And all sorts of similar questions.
The passuk is telling us that Hashem was calming the fears of the Jews. He wants us to know that we are never left unprotected even for a moment. Sometimes it may appear as though Hashem has abandoned us and we have troubles of various sorts, but we have to be aware that we just do not recognize His presence and do not understand His plan. Hashem does not abandon us.
Hashem created an overlap in the desert just so the Jews would be aware that they were protected at all times. Normally He does not go so far as to let us know that, but those were unusual times and He chose to let them know. The lesson for us is that even when we are not told specifically, we should still be aware that it is still true.
Wednesday, February 01, 2006
Guilt by attitude
Parshat Bo
The Torah recounts for us how the plagues have reached the climax and all the first-borns of Egypt are being smitten. The text of the verse tells us, From the first born of Par'oh sitting on his throne, until the first born of the captive sitting in the pit [jail] etc.".
Why did the first born of the hostages need to be smitten along with the Egyptians? They were in the same boat, more or less, as the Hebrews! What did they do to deserve punishment?
Rashi explains that they had rejoiced in the torture of the Jews. For that they deserved punishment.
We know that God has to punish us for our wrongdoings. That punishment has to be meted out by someone, somehow. The Egyptians were chosen, for whatever reasons, as th eones who would mete out the punishment to the children of Jacob. They went at it with a vigor and went beyond the call of duty that was necessary and therefore they deserved punishment, for their harshness towards the Jews. The children of the captives had no obligation to be involved, yet instead of commiserating with their fellow hostages and feeling their pain, theuy rejoiced in the torture they saw the Jews receiving. Therefore they were punished. They were guilty by attitude.
We must keep our attitudes in check and understand when is appropriate for different emotions to manifest themselves. There is a time for rejoicing and a time for depression. A time for happiness and a time for anger. If you have the right attitude of objectivity, you can empathize properly and display the appropriate emotion.
The Torah recounts for us how the plagues have reached the climax and all the first-borns of Egypt are being smitten. The text of the verse tells us, From the first born of Par'oh sitting on his throne, until the first born of the captive sitting in the pit [jail] etc.".
Why did the first born of the hostages need to be smitten along with the Egyptians? They were in the same boat, more or less, as the Hebrews! What did they do to deserve punishment?
Rashi explains that they had rejoiced in the torture of the Jews. For that they deserved punishment.
We know that God has to punish us for our wrongdoings. That punishment has to be meted out by someone, somehow. The Egyptians were chosen, for whatever reasons, as th eones who would mete out the punishment to the children of Jacob. They went at it with a vigor and went beyond the call of duty that was necessary and therefore they deserved punishment, for their harshness towards the Jews. The children of the captives had no obligation to be involved, yet instead of commiserating with their fellow hostages and feeling their pain, theuy rejoiced in the torture they saw the Jews receiving. Therefore they were punished. They were guilty by attitude.
We must keep our attitudes in check and understand when is appropriate for different emotions to manifest themselves. There is a time for rejoicing and a time for depression. A time for happiness and a time for anger. If you have the right attitude of objectivity, you can empathize properly and display the appropriate emotion.
Thursday, January 26, 2006
It is not enough to do the right thing. One must also do it the right way.
Mashnayot Shekalim
The Mishna in 3:2 says The one donating the shekalim should not come in to the shekalim chamber in various modes of dress such as with shoes or with teffilin or wearing a long cloak. The Mishna explains the reason so that people should not suspect the he possibly stole money from the chamber and hid it in his cloak or these other items. What is wrong with that? The Mishan explains that if he should possibly at some point become poor they will say that it is a punishment for having stolen the money from the chamber. if he became rich they will say it is because he stole that money. The Mishna then proves from some pesukim that one must always be conscious of his good reputation amongst people, just as he is careful about his actions in relation to Hashem.
It is not enough to do the right thing. One must also do it the right way.
This does not mean that one should cater to everyone's preferences. Just because some people feel something should be done one way over another, etc. you do not have to do what they want. What I am saying as an explanation of the Mishna is that you should be careful to do the right thing (as you understand it or with the psak and advice of your Rabbonim) and you should be careful to do it with honesty and integrity in a way that nobody can suspect you of having done something wrong.
The Mishna in 3:2 says The one donating the shekalim should not come in to the shekalim chamber in various modes of dress such as with shoes or with teffilin or wearing a long cloak. The Mishna explains the reason so that people should not suspect the he possibly stole money from the chamber and hid it in his cloak or these other items. What is wrong with that? The Mishan explains that if he should possibly at some point become poor they will say that it is a punishment for having stolen the money from the chamber. if he became rich they will say it is because he stole that money. The Mishna then proves from some pesukim that one must always be conscious of his good reputation amongst people, just as he is careful about his actions in relation to Hashem.
It is not enough to do the right thing. One must also do it the right way.
This does not mean that one should cater to everyone's preferences. Just because some people feel something should be done one way over another, etc. you do not have to do what they want. What I am saying as an explanation of the Mishna is that you should be careful to do the right thing (as you understand it or with the psak and advice of your Rabbonim) and you should be careful to do it with honesty and integrity in a way that nobody can suspect you of having done something wrong.
What happened to Par'oh?
Parshat Va'Era
By all the plagues the Torah describes in fairly thorough detail what happened and how Moshe warned them and how they beseeched Moshe to remove the plague. The 2 exceptions to this seem to be dever and sh'chin. The description of the actual plague and how Moshe delivered it is fairly descriptive, but after describing it the Torah then just simply tells us that Par'oh "hardened his heart" and did not send out the Jews.
Why did he not beseech Moshe to remove these plagues, as he did in the plagues prior to those and he will do in the plagues after those? Were these plagues not so bad that he did not feel the need to beg Moshe to reverse the plague? Did he not or was the Torah just using brevity as a style of writing? If the Torah was being brief, why only in these 2 plagues?
I do not, at this point, have a satisfactory answer to these questions.
If you have an answer, put it in the comments, or email me at israeli.jew@gmail.com
By all the plagues the Torah describes in fairly thorough detail what happened and how Moshe warned them and how they beseeched Moshe to remove the plague. The 2 exceptions to this seem to be dever and sh'chin. The description of the actual plague and how Moshe delivered it is fairly descriptive, but after describing it the Torah then just simply tells us that Par'oh "hardened his heart" and did not send out the Jews.
Why did he not beseech Moshe to remove these plagues, as he did in the plagues prior to those and he will do in the plagues after those? Were these plagues not so bad that he did not feel the need to beg Moshe to reverse the plague? Did he not or was the Torah just using brevity as a style of writing? If the Torah was being brief, why only in these 2 plagues?
I do not, at this point, have a satisfactory answer to these questions.
If you have an answer, put it in the comments, or email me at israeli.jew@gmail.com
Wednesday, January 25, 2006
self sacrifice for ulterior motives
Parshat Va'Era
In the second plague, Moshe and Aharon bring frogs forth from the water to disturb the Egyptians. Par'oh calls Moshe and Aharon and pleads with them to pray to Hashem to remove the frogs. Moshe says fine and asks when he should ask for them to be removed. par'oh responds they should be removed the next day.
That is very weird! He should have said daven to get rid of them right now. I want them gone in 10 minutes! Why did he only say to remove them "tomorrow"?
Par'oh, it seems was really angling to set up Moshe. The commentaries say Par'oh really thought Moshe was using some form of magic to do this and he had to do things within certain time parameters. Par'oh felt that by askign for him to do it tomorrow, Moshe would not be able to do it because it was outside of the time window and that would prove Moshe wrong.
Look at that. Par'oh was willing to suffer for at least another day, if not longer (if Moshe would not be able to do it "tomorrow", Par'oh would have to wait until the next time window, whenever that would come. He was willing to continue suffering (and make his people suffer) just for the slight chance that he could have an opportunity to prove Moshe wrong. Look how strong the motive of revenge is. What happens to me is not important, as long as I prove him wrong.
In the second plague, Moshe and Aharon bring frogs forth from the water to disturb the Egyptians. Par'oh calls Moshe and Aharon and pleads with them to pray to Hashem to remove the frogs. Moshe says fine and asks when he should ask for them to be removed. par'oh responds they should be removed the next day.
That is very weird! He should have said daven to get rid of them right now. I want them gone in 10 minutes! Why did he only say to remove them "tomorrow"?
Par'oh, it seems was really angling to set up Moshe. The commentaries say Par'oh really thought Moshe was using some form of magic to do this and he had to do things within certain time parameters. Par'oh felt that by askign for him to do it tomorrow, Moshe would not be able to do it because it was outside of the time window and that would prove Moshe wrong.
Look at that. Par'oh was willing to suffer for at least another day, if not longer (if Moshe would not be able to do it "tomorrow", Par'oh would have to wait until the next time window, whenever that would come. He was willing to continue suffering (and make his people suffer) just for the slight chance that he could have an opportunity to prove Moshe wrong. Look how strong the motive of revenge is. What happens to me is not important, as long as I prove him wrong.
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