Time is everything - Mussar from the Parsha - SHEMOT

Time is everything - Mussar from the Parsha - SHEMOT

Pharaoh commanded that "Let the workload be made heavier on the men and let them do it; and let them not be occupied with idle talk".

The Ramchal - Rabbi Moshe Chaim Luzzato is one of the most renowned authors of works of ethics and rebuke - Mussar - the most famous of with is Mesilat Yesharim - Path of the Just.

In the "Path of the Just", the Ramchal writes that one of the cunning techniques of the evil inclination is to keep a person so busy with sinful and destructive activities and thus to deny him the opportunity to actually stop, think and ponder the direction his life is taking, and where he wants it to go.

"For the evil inclination knows that if people had the time to stop and plan their life plan carefully they would feel regret for their sinful actions, and eventually transform their lives into lives of righteousness and goodness."

This is the same principle as Pharaoh's plan. By keeping them preoccupied with their back-breaking labour they had no time to focus on serving God or their redemption from slavery.

However, the Shem MiShmuel points out that this exact same stratagem can be inversely used for the good. By filling up one's time with constructive and useful good deeds, one has no time to sin. When one is so absorbed in good, it is just impossible for any sliver of wickedness to creep in.

The Talmud relates that Rava, the 4th generation Babylonian "Amora" Talmudic sage was once so engrossed in his learning that he failed to realise that a bench had falled and completely crushed his foot to a pulp. He did not even notice this severe fose of excruciating pain.

Similarly, the great Chassidic Master, Rabbi Menachem Mendel of Kotzk told his Chassidim - followers:

"I want you to refrain from sinful activity not because you are repelled by its defilement and baseness, but simply because you have no time for it."

We are all so busy these days, running to and from work, school, home, etc but we have to set aside time for the things that really matter to us in life.

A recent global campaign was held a few months ago which encouraged users to disconnect from all digital devices - iPhones, Blackberries, iPads, Android, Windows mobile devices - you name it - and devote one hour - smartphone-free - for the things that really matter; from spending time with the family to volunteering at an old-age home or an institution distributing food for the needy. The principle was that we should fill our time with what is good and important - and we should just open our eyes and realise what is what.

Commencing with Pharaoh and continuing with all the "Pharaohs" that have been around since, they strive for our spiral into despair. We must only move uni-directionally.

And that way is up.

Ethics from the Parsha - Vayechi

Ethics from the Parsha - Vayechi

OPEN YOUR EYES - VAYECHI

This week’s Torah portion entitled Vayechi is unusual in one respect; it continues without pause from the previous Torah portion of Vayigash, which we read last week. Usually, there is a gap or pause between two portions, which indicates where each one starts and stops. But not so for Vayechi. Why is this so?

The biblical commentator Rashi explains that the Torah portion is “closed” – meaning that it continues from last week’s portion and there is no gap or indicative spacing in the text, is because the “eyes of the Jewish people were closed.”

In today’s world, we are truly witnessing amazing phenomena. The strides the world has taken in politics, economy and technology, amongst other fields is outstanding.

On a daily basis we witness sighs of redemption in the world; but not always do we realise this and take note of what is happening.

One such sign that redemption is on its way is the general treatment of the Jewish people by would leaders. More Jews than ever now have full access to Judaism, with no regimes such as the Soviet Union to restrict religious observance.

The fact that there is also a Jewish state; one in which religious observance is unhindered and where one can fully live like a Jew in the open without the existing levels anti-Semitism that is still prevalent even in civilised western countries is another such sign.

The Jewish perception in the world is another such sign. Whilst persecution of the Jews was ripe even until just before the Second World War and beyond; where a religious Jew couldn’t even hold a job in America as working on the Sabbath was required. Today one can see Jews sporting traditional Jewish garb on the executive boards of major global companies and corporations.

However, what is painful is that many of us take these signs for granted. The world is changing and it is changing in the path of eternal good.

The longing of thousands of years is no longer an unrealistic dream - it is within grasp.

All we have to do is open our eyes.

Only then will we be able to usher in the ultimate redemption.

Shabbat Shalom.

Setting Realistic Goals

Setting Realistic Goals

This week’s parsha, as do the next few parshiyot of the Torah as well, combines in its text exalted hopes and blessed situations as well as dire predictions and warnings of wretched events that will somehow all occur to the Jewish people. There are wonderful blessings and predictions of happiness and stability and unlimited success in the parsha. But there are also almost unspeakably dire predictions of how close the Jewish people will come to annihilation and disappearance in the future.

It is as though, so to speak, on the surface of the text, the Torah cannot make up its mind regarding the Jewish future and destiny. And it must also be noted that the Torah makes little provision in its statements for an “ordinary” existence. It always seems to be an “all or nothing” situation for the Jewish people – great moments of triumph and/or desperate times of persecution, discrimination and potential destruction.

Part of the main unfulfilled hope of secular Zionism was to make the Jewish people “normal” – to avoid the extreme swings of Jewish life and history. But it is obvious that the State of Israel, the crowning achievement of Zionism, has not succeeded in making us “normal.”

We are not Paraguay or Australia. In the short space of sixty-two years of Israel’s as an independent sovereign nation - only a blink of an eye in terms of history - it and the Jewish world has experienced soaring moments of success and miraculous accomplishments as well as terrible times of tension, pressures, fear and loss. Apparently this pattern is destined to continue and it has truly been the hallmark of Jewish life over the past century of our existence.

As the Torah indicates, the end of the pendulum we will be on is partially dependent upon us - on our behavior and spiritual thoughts, plans and acts. Just as the events of Jewish life always appear to us as being somewhat extreme, so our goals and behavior are also judged in the extreme, so to speak.

We always have to aim high for ourselves - very high - when it comes to matters of personal development, spiritual attainment and Torah observance. The status quo is an unacceptable state of being in the matter of spirit and tradition. A business that does not grow at least incrementally will surely sink. The same is true for human beings in their spiritual growth.

This is essentially the message of Elul and the High Holy days now upon us – the message of how to attain blessings. Even though spirituality and faith exist in extremes, as I have pointed out above, all extremism must be tempered by the recognition of one’s true self and capabilities. Reasonable and reachable goals should always be our true agenda.

Religious life is not a sprint race. It is a long marathon requiring pace, consistency, training and commitment. There will be a day of greatness and tranquility for the Jewish people. So we are told by our prophets who have never misled us. But we have to do our part to make that promise a reality.

Building Fences

Building Fences

The idea of the necessity of a fence on one’s roof and exposed staircases and high landings is a very logical and realistic one. The Torah itself advances this simple reasoning by stating that otherwise one may fall from that exposed area with painful if not tragic consequences. However halacha and practicality indicate that not everyone is obligated in this mitzvah and that there are physical instances where such a fence is impossible to construct or is even unnecessary.

Nevertheless, the moral imperative that drives the mitzvah seems to be omnipresent and always operative. A house, a home, a family always needs to be protected, both physically and morally. Just as negligence in failing to erect a fence around one’s exposed roof is a cause for monetary and even criminal liability, so too negligence in failing to construct the moral fence to protect our home and family from the ravages of a rather depraved society is seen to be a serious transgression.

In raising children, as well as in governing society generally, there can be no doubt that fences have to be fashioned and protected. The rub always is as to how many fences and where they are to be placed and how high the actual fence should be. When it comes to the issue of the physical fences around our rooftops, halacha answers all of these questions for us. But when the issue is regarding the moral fence that we must construct for our family and ourselves, there we find minimal guidance.

Just as every physical fence must be constructed to conform to the dimensions of the roof it protects – a circular fence will not completely protect a rectangular roof – so too there is no one-size-fits-all moral fence that is appropriate for every home and family. Tragically, in today’s Jewish world, there are many homes that have no moral fence at all protecting the house and family.

Everyone is allowed, if not even encouraged, to live a life without limits, restraints or moral discipline. And at the other end of the spectrum of Jewish society there are homes where the fence has been constructed too high and is too constrictive as to impede and prevent healthy individual development and constructive discovery and innovation. It is therefore obvious that knowing where, when and how to create this moral fence that will safeguard the Jewish home is the main challenge of parenting and family dynamics.

The Torah in this week’s parsha speaks of ben sorer u’moreh – a rebellious, undisciplined youth – who will grow to be a very destructive force in society. Such a child in most cases represents the failure in the family in erecting and enforcing the proper moral fence in the house. That negligence of safeguarding the home spiritually, emotionally and morally will invariably come back to haunt that family and all society generally.

There are no magical ways to build these necessary fences. Every family and home is different and unique and there is only the common necessity for all families to erect the proper and fitting fences within their home and family. Patience, wisdom, restraint and prayer are key ingredients in accomplishing this vital task

Rabbi Berel Wein

SHOFTIM: God and Man

"After God, your Lord, you shall go" - Deuteronomy 13:5

Rabbi Yisrael Meir HaKohen, more popularly known as the Chafetz Chaim, once asked Rabbi Avraham Mordechai Alter of Gur, the Imrei Emet, the following question: "Why does the verse use the word 'after' - a term that normally denotes separation and distance? Surely we should strive to be as close to God as possible, and not go 'after" Him?"

The Imrei Emet responded with a brilliant answer: "The more one recognizes God's greatness and his own worthlessness, the more he will realize how far he really is from God. Therefore, only after one recognizes the infinite distance that exists between God and himself can one start to come closer to God. This is what is meant in the verse's usage of the word 'after' God."

Death of a Tzaddik

Chukat: The Death of a Tzaddik

As the Israelites neared the end of their forty-year trek in the wilderness, they lost two great leaders, Miriam and Aaron. While a tremendous loss for the nation, their passing had a hidden spiritual benefit.

The Torah informs us of Miriam's death immediately after enumerating the laws of the Parah Adumah, the red heifer whose ashes were used for purification. The Talmudic sages already wondered what connection there might be between Miriam's death and the Parah Adumah :

"Why is the death of Miriam juxtaposed to the laws of the Parah Adumah? This teaches that just as the Parah Adumah brings atonement, so too, the death of the righteous brings atonement."  (Mo'ed Katan 28a)

While this connection between Miriam and the Parah Adumah is well-known, the continuation of the same Talmudic statement, concerning the death of Aaron, is less so.

"And why is the death of Aaron juxtaposed to [the mention of] the priestly clothes? This teaches that just as the priestly clothes bring atonement, so too, the death of the righteous brings atonement."

In what way does the death of tzaddikim atone for the people? And why does the Talmud infer this lesson from both the Parah Adumahand the priestly clothes?

Larger Than Life

The principal benefit that comes from the death of tzaddikim is the spiritual and moral awakening that takes place after they pass away. When a tzaddik is alive, his acts of kindness and generosity are not always public knowledge. True tzaddikim do not promote themselves. On the contrary, they often take great pains to conceal their virtues and charitable deeds. It is not uncommon that we become aware of their true greatness and nobility of spirit only after they are no longer with us. Only then do we hear reports of their selfless deeds and extraordinary sensitivity, and we are inspired to emulate their ways. In this way, the positive impact of the righteous as inspiring role models increases after their death.

While stories of their fine traits and good deeds stir us to follow in their path, certain aspects of great tzaddikim — extraordinary erudition and scholarship, for example — are beyond the capabilities of most people to emulate. In such matters, the best we can do is to take upon ourselves to promote these qualities in our spiritual leadership, such as supporting the Torah study of young, promising scholars.

Two Forms of Emulation

In short, the death of tzaddikim inspires us to imitate their personal conduct — if possible, in our own actions, and if not, by ensuring that there will be others who will fill this spiritual void.

These two methods of emulation parallel the different forms of atonement through the Parah Adumah and the priestly clothes. Ritual purification using Parah Adumah ashes was only effective when they were sprinkled on the body of the impure person; no one else could be purified in his place. This is comparable to those aspects of the tzaddik that are accessible to, and incumbent upon, all to emulate.

The priestly garments, on the other hand, were only worn by thekohanim. It was through the service of these holy emissaries that the entire nation was forgiven. This is like those extraordinary traits of the tzaddik that are beyond the capabilities of most people. These qualities can be carried on only by a select few, with the support of the entire nation.

(Gold from the Land of Israel, pp. 263-265; adapted from Midbar Shur pp. 346-347)

Total Dedication

Chukat: Total Dedication to Torah

"This is the Torah: when a person dies in a tent ..." (Num. 19:14)

While the topic of this passage is the ritual impurity (tum'ah) that comes from contact with the dead, the Talmud (Berachot 63b) gives a homiletic interpretation about those who toil in the study of Torah:

"From where do we learn that Torah study is only truly absorbed by one who 'kills himself' over it? As it says, 'This is the Torah — when a person dies in the tent [of Torah learning].'"

Why does Torah study require such a high degree of self-sacrifice and commitment?

The purpose of society is to provide normal living conditions, without excessive hardships, for its citizens. In order to achieve this goal, however, there must be some individuals who are willing to serve the community beyond the ordinary call of duty. For example, firefighters, soldiers, police officers and other security personnel must be prepared to work long and irregular hours, and accept the dangers inherent in their jobs. Without their willingness to accept these hardships, the entire populace would suffer from untended fires, violence, crime, war, and other threats to the community's stability and safety.

Guarding the Spirit of the Nation

In a similar fashion, those individuals who are willing to dedicate their lives to Torah study are guardians for the entire Jewish people. Just as a soldier cannot properly perform his service to the nation without a willingness for self-sacrifice, so too, Torah scholars must totally dedicate themselves to their mission. Only with this spirit of commitment will they succeed in nurturing the spiritual light of Israel and enriching the authentic inner life of the nation.

The breadth and depth of knowledge required for true Torah scholarship necessitates long and intensive hours of study. This must come at the expense of pleasures and leisure activities that are acceptable for the general population. Only by overcoming the desire for creature comforts and 'the easy life' — by demonstrating their willingness to 'kill themselves' in the tents of Torah — do these scholars prove their worthiness to lead the nation in attaining its spiritual aspirations.

(Gold from the Land of Israel, pp. 261-262; adapted from Ein Eyahvol. II, p. 390)

Repairing the Sin of the Spies

Shlach: Repairing the Sin of the Spies

One of the greatest tragedies in the history of the Jewish people occurred when the spies sent by Moses returned with a frightening report about the Land of Israel. Their dire warnings of a "land that consumes its inhabitants" convinced the people that they would be better off returning to Egypt.

Unlike the other incidents when the Israelites rebelled, this time Moses was unable to annul God's decree. The entire generation died in the desert, never reaching the promised land. The best Moses was able to do was to delay the punishment for forty years.

In a 1908 letter, Rav Kook wrote that we still suffer for this catastrophic error. The root cause for the exiles and humiliations of the Jewish people, throughout their long history, is due to our failure to correct the sin of the spies.

How can we rectify the sin of the spies?

To repair this national failure, a teshuvat hamishkal is needed, a penance commensurate to the sin that will 'balance the scales.' The spies defamed the Land of Israel, as it says, "They despised the desirable land" (Psalms 106:24). We must do the opposite, and show our unwavering love for the Land.

"[We must] declare to the entire world [the Land's] magnificence and beauty, its holiness and grandeur. If only we could express, with what may appear to us to be greatly exaggerated, even a ten-thousandth of the desirability of the beloved land, and the splendorous light of its Torah, and the superior light of its wisdom and prophecy!

"The quality of delightful holiness that Torah scholars seeking the holy may find in the Land of Israel does not exist at all outside the Land. I myself can attest to this unique quality, to a degree commensurate with my small worth." (Igrot HaRe'iyah, vol. I, pp. 112-113)

For Rav Kook, this recommendation on how to address the sin of the spies was not just a nice homily. Stories abound of his burning love for the Land of Israel, and his indefatigable attempts to encourage fellow Jews to move to Eretz Yisrael. Below are a few examples.

'God Willing'

During a 1924 fundraising mission in America, Rav Kook tried to convince a wealthy Jew to immigrate to Eretz Yisrael. The man gave various reasons why he could not yet leave America, but concluded, 'God willing, I too will soon make Aliyah to Israel.'

Rav Kook responded, 'God is certainly willing. After all, settlingEretz Yisrael is one of His commandments. But you must also be willing...'

The Halachic Leniency

Once an American shopkeeper asked Rav Kook if there is a leniency in Jewish law that permits one to work on the second day of Yom Tov.

'Yes,' he replied, 'there is a leniency that is accepted by all halachic authorities." 

The shopkeeper was thrilled. He eagerly asked for details about this leniency.

'Come to Eretz Yisrael,' Rav Kook smiled. 'Then you will always be permitted to work during the second day of Yom Tov.'

Without Calculations

Once, a Jewish tourist visited Rav Kook in Jerusalem, seeking advice as to the possibility of living in Eretz Yisrael. During the discussion, the visitor calculated the pros and cons of moving to Israel; and in the end, he decided that it was not worthwhile.

Rav Kook told the man:

"Before the Israelites entered the Land in the time of Moses, they first needed to kill Sichon, the king of Heshbon. This teaches us that one should come to the Land of Israel bli heshbon— without making calculations."

Kissing the Rocks of Acre

The Talmud records that Rabbi Abba would demonstrate his great love for the Land of Israel by kissing the rocks of Acre (Ketubot 112a) as he returned to the Land. What was so special about these rocks that Rabbi Abba would kiss them?

Rav Kook explained that if Rabbi Abba had kissed the soil of EretzYisrael, we would understand that his love for the Land was due to the special mitzvot that are fulfilled with its fruit — tithes, first fruits, the sabbatical year, and so on. The soil, which produces fruit, signifies the importance and holiness of the Land through the mitzvot ha-teluyot ba'aretz.

But Rabbi Abba's love for the Land was not dependent on any external factors — not even its special mitzvot (see Avot 5:16; Orotp. 9). Rabbi Abba cherished the intrinsic holiness of Eretz Yisrael. He recognized that the special qualities of the Land – such as its receptivity to prophecy and enlightenment — go far beyond the holiness of those mitzvot connected to agriculture. Therefore, he made a point of kissing its barren rocks and stones.

Punishment from the Parsha: Aaron's Punishment

Speaking Against Moses

It seems unfair. Both Aaron and Miriam spoke disparagingly of their brother. Both failed to grasp the unique level of Moses' prophecy. They considered Moses their spiritual and prophetic equal. "Is it only to Moses that God speaks? Does He not also speak to us?"

God was angry with them, and punished Miriam with leprosy.

"God displayed anger with them and departed. When the cloud left the Tent, Miriam was leprous, white like snow. Aaron turned to Miriam, and saw she was leprous." (Num. 12:9-10)

Why was only Miriam punished with leprosy? Why was only Miriam publicly embarrassed with a visible affliction associated with the improper use of language? Why was only Miriam forced to stay outside the encampment for a whole week?

According to the Sages, Aaron did not get off scot-free. They understood the words "God displayed anger against them" to indicate that Aaron was also disciplined. His punishment, though, was less severe than Miriam's, since it was his older sister who instigated the verbal attack on Moses. Miriam's leading role is highlighted by the fact that she is mentioned first: "Miriam and Aaron spoke against Moses..."

What was Aaron's Punishment?

The exact nature of Aaron's punishment, however, is a matter of dispute. Rabbi Akiva said that Aaron was also punished with leprosy. But, unlike Miriam who suffered for a full week, Aaron's affliction was transient.

Rabbi Yehudah Ben-Betaira disagreed. Aaron was not physically disciplined. His punishment was being reprimanded by God.

According to Rabbi Akiva, Aaron was physically punished like Miriam. There must have been some minor defect in Aaron's character that led to his lack of awareness of Moses' unique prophetic stature. This personality defect required the physical affliction of leprosy - albeit briefly - in order to cleanse and rectify it.

Rabbi Yehudah, on the hand, rejected the idea that Aaron was subject to such a defect. Unlike Miriam, Aaron's sin was a matter of misjudgment - an error of the intellect. Therefore, the appropriate punishment was a Divine rebuke. Actual physical correction was unnecessary.

Revealing What the Torah Wished to Conceal

Rabbi Yehudah rejected his colleague's opinion for a second reason:

"Akiva! In either case you will be called to task [for your words]. If you are right, the Torah shielded him, while you disclose him. And if not, you have cast a stigma upon a righteous man."

Even if Rabbi Akiva was right and Aaron was in fact afflicted with leprosy, the Torah does not say so explicitly. If the Torah purposely chose to conceal Aaron's punishment, what right did Rabbi Akiva have to publicize it?

How could Rabbi Akiva not be attentive of this point?

Rav Kook explained that for Rabbi Akiva, there was no difference between a hidden detail inferred from a verse, and a punishment explicitly stated. Rabbi Akiva was famous for expounding each marking of the 'crowns' embellishing the letters of the Torah. In his extraordinary love for the Torah and his penetrating sensitivity to each hint and nuance, the implicit and the explicit were equal.

Lessons from the Parsha - Rabbi Wein

Beha'alotcha

The Menorah - A Lesson in Parenting

Lighting the menorah – the great candelabra – in the Temple seems to be a very straight forward, cut and dried matter. One needs little skill or training apparently to light a candelabra. Yet the Torah’s emphasis in this week’s parsha insures that a deeper meaning is also present to this seemingly mundane and simple act.

Rashi already indicates the presence of this deeper idea by his comment that the obligation of the kohein was to keep his fire at the candelabra’s wick, “until they caught and burned brightly on their own.” This is a rule not only in lighting a menorah but also in life generally – in raising and educating children and students, in inspiring others with ideals, skills and knowledge.

It is a rule in the home, the classroom, the workplace and anywhere else in human life where people intersect and influence one another. It applies in those areas of life that are also subject to this challenge - that the wick has to catch fire and rise on its own.

The ability to let the “wick” catch fire and flame eventually on its own is a necessary trait in successful parenting and teaching. It is always difficult to let go of a child and a student. One becomes so emotionally involved that letting go becomes increasingly impossible. But the truth is that only by letting go and allowing the “wick” – child, student, etc. – to flame on its own is one’s parental and educational responsibility fulfilled. We cannot live another person’s life for that person. We can only attempt to provide that other person with the wherewithal to succeed and accomplish.

The other side of the coin in this matter is equally valid and important. The kohein may not remove the flame from the wick prematurely. He must make certain that the flame of the wick will not sputter out when he removes his flame from the wick.

The responsibility of parents and teachers remains as long as the child or student is still unable to flame on its own. Many times in life it is difficult to light the flame in others. It always seems never to catch and flame on its own efforts and abilities. The tendency therefore is for the flame giver to despair and eventually give up on the effort.

Students are expelled from schools and parents and children remain distant. No two instances in life are alike and there are therefore no real general rules that can be imposed in such situations. Yet it must be obvious to all that infinite patience and untiring efforts must first be expended before reaching a point of impasse and no return.

Some people are late bloomers and thus the flame has to be kept to their wick longer than usual. These are all naturally individual judgments and uncertain decisions. Perhaps that is why the Torah emphasizes this seemingly ordinary act of lighting the menorah in the Temple because it represents the ambiguities that lie at the heart of many basic issues in life, family and community affairs.

Judaism 4 U
- Connecting you to your Judaism -

Naso - Priestly Blessings

Naso: Three Priestly Blessings

Birkat Cohanim
Aaron and his descendants the kohanim were commanded to bless the Jewish people with three special blessings:

"Speak to Aaron and his sons, saying: This is how you must bless the Israelites. Say to them: May God bless you and watch over you. May God make His presence enlighten you, and grant you grace. May God lift His face toward you, and grant you peace." (Num. 6:23-26)

The third blessing, however, is not so clear. What does it mean that God will "lift His face toward you"?
The Need for Special Consideration
While the first blessing refers to the material realm, the second blessing relates to our spiritual attainments. Greater enlightenment, however, brings with it additional responsibilities. As we gain knowledge and wisdom, we are expected to develop a higher level of moral sensitivity. Our thoughts should be purer, our character traits more refined, and our lives more spiritual.
If we take into account the consequential ethical demands, one may become apprehensive and even discouraged. In order to deflect this concern, the kohanim bestow a third blessing: "May God lift His face towards you."
To 'lift one's face' is a Hebrew idiom meaning to give special consideration or leniency. The Torah commands a judge, for example, not to 'lift his face' towards one of the litigants (Lev. 19:15). The judge must be careful to avoid even the impression of favoring one side. The other litigant may feel that the case is already lost and lose heart.
The kohanim bless us that, despite the ethical expectations that come with increased enlightenment, we should not lose heart. God will be lenient, taking into account the physical reality in which we live.
One may, however, feel embarrassed or uneasy with this Divine leniency. Therefore, the final blessing ends with the gift of peace — peace of mind. "And may He grant you peace."

TORAH: Lessons from Mt Sinai

The Lesson of Mount Sinai

What does the name Sinai mean? The Talmudic interpretation is surprising — and somewhat shocking:

"What is Mount Sinai? The mountain that brought enmity (sin'ah) upon the nations of the world." (Shabbat 89b)

What is the nature of this animosity? What does it have to do with Mount Sinai?

Why Sinai?

Where would one expect that God would reveal His Torah to the Jewish people? The logical place would be on the holiest mountain in the world — Jerusalem's Mount Moriah, the site of the Binding of Isaac, Jacob's holy "gate to heaven" (Gen 28:17), the spot where both Temples stood. Why did the revelation of the Torah take place outside of the Land of Israel, in the middle of the desert?

The fact that the Torah was not given to the Jewish people in their own land, but rather in a desert, in no-man's land, is very significant. This indicates that the inner content of the Torah is relevant to all peoples. If receiving the Torah required the special holiness of the Jewish people, then the Torah should have been given in a place that reflects this holiness. Revelation on Mount Sinai attests to the Torah's universal nature.

This idea is corroborated by the Talmudic tradition that "God offered the Torah to every nation and every tongue, but none accepted it, until He came to Israel, who received it" (Avodah Zarah 2b). This Midrash is well known, but it contains an implication that is often overlooked. How could God offer the nations something that is beyond their spiritual level? It is only because the Torah is relevant to all peoples that their refusal to accept it reflects so harshly on them.

The Torah's revelation on Mount Sinai, as a neutral location belonging to none and thus belonging to all, emphasizes the disappointment and estrangement from God that the nations brought upon themselves by rejecting the Torah and its ethical teachings. It is for this reason Mount Sinai "brought enmity upon the nations of the world." 

In the future, however, the nations will recognize this mistake and correct it:

"In those days, it shall come to pass that ten men from all the languages of the nations will take hold of every Jew by a corner of his cloak and say, 'Let us go with you, for we have heard that God is with you.'" (Zachariah 8:23)

Rebuke the Torah portion: Bechukotai

REBUKE FROM THE TORAH PORTION: The Tochacha

In this week's Torah portion of Bechukotai we read about the dire consequences should we, G-d forbid, fail to observe the commandments and believe in God. Amongst these punishments are the destruction of the Holy Temple, famine, drought, poisonous snakes, financial failure and much more.

Rabbi Schneur Zalman of Liadi, author of "Tanya" and founder of the Chabad Chassidic movement, encapsulates the Chassidic train of thought regarding these severe punishments:

"In truth, these are nothing but BLESSINGS"

While openly these verses speak of severe and harsh punishments, we must realise that in all of them there is an inner, subconscious element of blessings. By studying the Torah and adhering to its' teachings, we are able to strip the ugly layer off these punishments and see their inner goodness, and thus fully appreciate their worth.

This concept however, of punishments consisting of blessings in disguise do not originate with Chassidic thought. We read about this in the Talmud, going back thousands of years. When Rabbi Shimon Bar Yochai sent his son R' Elazar to receive blessings from two of the great Talmudic sages, they responded with the following:

"May it be in God's will that you will sow and not reap. May it also be that would you bring in will not go out and what you take out will not come in. Let your house be desolate, yet you will inhabit temporary lodgings. Your table will also be disturbed, and you will not see a new year."

I'm not sure about you, but when I first read those words, they don't sound much like blessings.

When R' Elazar came home, his blessing was interpreted by his father -Rabbi Shimon Bar Yochai, incidentally whose anniversary of passing was marked last week at the site of his tomb in the northern town of Meiron by the hundreds of thousands of visitors from all over Israel (including me!) and from across the globe. The day of R' Shimon bar Yochai's passing is a day of rejoicing for on that day he revealed the secrets of the Torah and much light was brought into the world.

This is what the blessings truly meant:

"you will sow and not reap" - you will "sow" - have children, and they will not "reap" - die.

"what you bring in will not go out" - this means you will bring in daughters-in-law and your sons will not die, in which case the daughters-in-law would "go out" of your home.

"what you take out will not come in" - your daughters will marry, and their husbands will not die prematurely , in which case they would have to come in to your home again.

"Let your house be desolate, yet you will inhabit temporary lodgings" - because this world is temporary lodgings, and should be seen as such. The next world is the real home.

"Your table will also be disturbed" - by the wonderful children you will merit to have.
"you will not see a new year" - this means your wife will not die prematurely and you will not need to see a new wife.

At first sight, these words yielded severe curses. But these blessings are in reality so lofty and sublime that these blessings could not be expressed in a simple, straight-forward manner.

So next time you hear it; believe it: Every cloud does have a silver lining.

Judaism 4 U
- Connecting you to your Judaism -

EMOR - Ethics from the Weekly Torah Portion

EMOR - ETHICS FROM THE WEEKLY PARSHA

“You should convoke on this very day – there should be a calling of holiness for yourselves” – Vayikra / Leviticus 23:21

The Mishna in the Ethics of the Fathers instructs us to set fixed times for Torah study. And our Sages tell us that one doesn’t lose out on anything during these times.

A Kollel is where men study Torah after their marriage. A member of the Kollel in Ramat Elchanan, Bnei Barak, Israel found this out after the following incident happened to him.

The members of his Kollel resolved to strengthen themselves particularly in the areas of punctuality and attendance. The morning after this resolution was made, after an inspiring speech by the Rosh Kollel (the dean of the Kollel), a member of the Kollel found himself suffering from excruciating pains as a result of a string of horrific headaches. He nevertheless was strengthened by the previous day’s speech, convincing himself that the headaches were a test to see if he would succumb to his evil inclination and not attend the Kollel that day; and pushed himself to go to Kollel nonetheless.

When he returned home that evening, he sensed there was a commotion inside his apartment, and this was only confirmed by his wife’s state of tenseness.

His wife began to recount that day’s events:

“A few minutes after you left the house, when you must have still been on the way to Kollel and therefore not contactable (before the era of mobile telecommunications), the baby swallowed a large nail that had unknowingly to us become detached and fallen to the floor. He began having such a bad coughing spell and couldn’t even breathe that the emergency paramedics declared his life was in danger and the next few minutes would prove fatal if the nail could not be extricated.”

The man listened with awe as his wife continued: “The paramedics tried, but there were unsuccessful. The nail could not be removed without an emergency operation. They had already called an ambulance to rush the baby to hospital to save his life. And then it happened.”

“What happened?” inquired the husband.

“At exactly 9:15am, the nail just flew out of the baby’s mouth and the baby began to breathe again. I don’t know why, but that’s what happened.”

“9:15am is the time I arrived in Kollel, opened up the page and started learning.”

Coincidence? Definitely. Not. 

Ethics from the Weekly Torah portion - WAKE UP!

In this week's Torah portions, we read about the laws regarding the festivals of the year; beginning with Rosh HaShanah - the jewish new year, and Yom Kippur - the day of atonement.

During these days we reach greater spiritual heights and through the prayers and atmosphere of the day we receive much inspiration.

However, unfortunately, this is not always internalised fully and thus becomes lost with time. After the period of the high holidays are over we simply continue as before. Imagine someone was fortunate enough to win £/$ 100,000,000! He wouldn't blow it al at once (which would prove quite difficult anyway) but would invest it and ensure it lasts for himself and future generations.

Very often we fail to internalise the message of these days because they're always talking about "someone else". We fail to realise that the messages of these days are a direct line to us. We fail to release the "tweet" from Heaven is aimed @you and not @him.

This leaves us satisfied that we have performed our duties and ready for another year of potential and opportunity. We focus on lofty goals - improving the world - through various lofty resolutions that are far beyond our means. But we fail to realise that in order the improve the world we must first improve ourselves. However, the bigger picture from a few feet/metres away means we do not see the fine detail.

On Rosh Hashanah, there is one special mitzvah on this day. This is Shofar- blowing the ram's horn. We use one shofar; and a shofar is not quite a Steinway Grand Piano or a Stradivarius violin. It is a plain, simple, horn of a ram.

We blow the Shofar, to remind us we need to focus on ourselves. Whilst the Israeli Philharmonic Orchestra's rendition of Kol Nidrei would no doubt be very emotional and inspiring, it is the ram's horn that gives us the ultimate message. We bring holiness and sanctity and infuse it with our spirituality. We take our ram's horns and elevate them. The same way we elevate our very selves, and by improving ourselves, we can then improve the world.


Judaism 4 U
- Connecting you to your Judaism -

Why Ethics of our "Fathers"?

It would seem that the appropriate name for this tractate would be one along the lines of its common English name, "Ethics." What is the connection between Avot, "Fathers," and a code of ethics and morals?

Many reasons have been suggested for the curious name of this tractate. Here is a sampling:

While ethical teachings are imperative for all to learn and implement, they are particularly important for parents and educators. Not only to learn them and teach them to the next generation, but to be role models of the behaviors taught in this tractate. As Shammai said (Ethics 1:15): "Say little and do much."


Compressed in these six brief chapters is our entire moral code"Fathers" can also be translated to mean "general principles"; principles that contain myriads of sub-lessons. Compressed in these six brief chapters is our entire moral code. The more we study its passages, the more messages we will uncover. To use the words of Ben Bag Bag (Ethics 5:21): "Delve and delve into it, for all is in it..."

Indeed the hundreds, if not thousands, of works authored on this tractate demonstrate the truth of this idea.


The teachings expressed in this tractate are the "father" to -- i.e. they must precede -- all other Torah teachings. This idea is succinctly expressed by Rabbi Eliezer ben Azariah (Ethics 3:17): "If there is no common decency, there is no Torah."

This is also the reason why it is customary to study Avot during the seven weeks of the Omer count: the teachings of this tractate are a necessary prerequisite to receiving the Torah on the holiday of Shavuot.


Teach someone an idea -- no matter how lofty or holy that idea may be -- while you have increased his or her knowledge, you have not effected a real change in that individual. If, however, you have successfully taught that person to be a mentsch, then you have transformed that person. You have "fathered" a new, refined human being.

Ethics from the Torah portion: TZAV

צו את אהרן

“Command Aharon” – Vayikra 6:2

Rashi explains that the use of the world “tzav – command” denotes the urgency of Aharon’s action.

The Gemara in Kiddushin explains that one who is obligated in a mitzvah and does the mitzvah received greater reward than one who isn’t obligated but does the mitzvah anyway of his own accord. Tosafos explains that this is because the one to which the mitzvah is compulsory for him is under constant pressure to perform that mitzvah, whilst an optional mitzvah doesn’t carry with it the same amount of effort and pressure.

Therefore, we can understand Rashi’s comment. Because the Yetzer Hara only attacks someone who is commanded to do something, Hashem gave the urgent command – “Tzav” – to Aharon, so he could overcome his Yetzer Hara, evil inclination, before his Yetzer Hara could overcome him.

VAYIKRA: Ethics from the Weekly Torah Portion

VAYIKRA:
THE SMALL ALEF

The first letter of the Aleph-Bet, the Hebrew "alphabet" is the "leader" of all letters, as not only is it first in line, the letter "aleph" is derived from "aluf" which means leader, general (in a military sense) or champion.

In the Torah, there are a few occasions where the letters are written in an unusual way. One of these is the opening word of our Torah portion, Vayikra. The first 4 letters are written as usual, but the final letter which happens to be an "aleph" is written smaller than the others. Why is this so?

Aleph is the symbol of pride. A champion, a leader. However, in our verse it is written smaller. This was to show Moses' humility. However, why did this require the letter aleph? Couldn't another letter be written smaller to display Moses' honesty?

Because, many times, one can be modest and humble, but when it comes to the area in which they are a champion or a leader, their feelings of humility become temporarily suspended...

Therefore, the Torah is giving us a clear lesson here. Even in the areas in which we are leaders, we should retain our humility. One may be an expert in a certain field but we must realise that it is our special and unique talents that should be the very cause of our state of being humble.

Think about this; what if your capabilities were given to someone else instead of you? Wouldn't he then go on to surpass your achievements?

So we learn from the very letter "aleph", the root of pride and arrogance, the very art of being humble.

Leadership 4 U

Follow the Leader: Insights into Jewish Leadership

In Last week's Torah portion of Ki Tisa we read how Moses already had his own tent of meeting and his "personal mishkan - tabernacle".

Considering that he wasn't going to benefit anything extra from constructing the communal tabernacle, why did God instruct Moses to get involved in the building of the Mishkan that was primarily for the Divine presence to dwell amongst the Jewish people?

We can learn an important lesson in leadership from here. One cannot simply worry about his own person spiritual growth.

One needs to concern himself with others' Torah study and spiritual development. This takes after Moses who wasn't just a leader in theory but also in practice.

At the moment I am situated in southern Israel, which is under a barrage of rocket attacks from terrorists in Gaza. This reminds me of the following story of Rabbi Nosson Zvi Finkel, the late Rosh Yeshiva (head of the Talmudical College) of Mir, one of the largest Yeshivot of pre-war Europe that to this day has several thousand people learning under its' roof. Despite R' Nosson Tzvi's Parkinson's disease, this did not stop him becoming one of the greatest leaders of our generation.

During the Gulf War, there was a scare that Saddam Hussein would use biological weapons. Therefore, every building had to have designated sealed rooms that would be isolated from all sources from air, and one had to use a gas mask to breath.

After one such siren, some students of the Mir Yeshiva ran to their designated sealed room. They had put on Gas masks and had already sealed off the door with special masking tape.

Suddenly, there was a knock on the door. "Who is it?", one of the students asked. "It is Nosson Tzvi" came the response from the other side of the door. The students in the room were clueless as to what to do. They were sure that there was a student who had been late in getting to his sealed room and therefore had to impersonate the Rosh Yeshiva, so they refused to open the door. After much persistence, they felt guilty and opened the door. Imagine their shock when they saw the Rosh Yeshiva standing there with his gas mask.

The Rosh Yeshiva lived a few minutes walk from the Yeshiva and was not supposed to be in or near the Yeshiva at the time. So what was he doing there, wondered the students in the sealed room?

"I had a pre-arrangement with my driver. Immediately upon the sound of the alarm he was to collect me and drive me straight to Mir. In times of crisis, I just wanted to be with my boys".

Thus should a leader act. For the people and with the people.

KI TISA: Small Things; Huge Impact

In this week’s Torah portion, as we discussed in the “It’s in the Name” section, we read about the devastating incident of the Golden calf.

What is remarkable about this tragedy, was that only 3,000 men were involved with the sin, out of the Jewish population at the time of a few million people!

Nevertheless, Moses, who wasn’t even affected by their sin, was instructed by God to “go down” from the Mountain.

Is there anything positive we can learn from this?

Of course! If such a tiny proportion of the population could make such a huge negative impact on the entire Jewish nation, just think of the huge positive impact a similarly proportioned positive act could bring!

Therefore, this incident must inspire us and give us hope; that we all have the potential to change the world; for the bad or for the good.

The potential is there; we just need to realise it.

Ethics from the Torah portion - Tetzaveh

Pure Olive Oil

In this week’s Torah portion, the commandment of lighting the Menorah (candelabrum) in the tabernacle was given. The Torah commands us to use pure olive oil.

This raises a question. Anything used in the temple had to be pure. So why the emphasis on the purity of the oil here – it is obvious and surely the verse doesn’t need to mention that the oil specifically needs to be pure.

We know that the Torah, being not a history book but a guide to life, is always as brief and concise as possible. So this addition of the word “pure” is there for a reason.

I heard a beautiful story that illustrates this perfectly.

Channukah.

Brings back memories, doesn’t it?

Every winter we light the Channukah Menorah (candelabrum) and eat donuts and latkes (fried potato pancakes) and spin the dreidel (spinning top) – but Channukah is all about the Jewish victory over the Hellenist Greeks and the miracle of the oil. There was miraculously oil left over for just one day but it lasted for 8 days until new, pure oil could be brought to Jerusalem to the temple. This very same oil that we are commanded to use in the temple from this week’s Torah portion.

A man was preparing his Menorah for lighting on the first night of Chanukah. It was a beautiful and exquisite piece of silver, handed down from generation to generation with immense physical and sentimental value.

His son comes home from school, holding a small metal menorah. “Daddy, I won this in school today! Please let us use it to light the Chanukah lights”. The man did not know what to do! There is a concept of Hiddur Mitzvah, beautifying the mitzvah, which warrants using the nicer candelabrum.

Finally, he sets out to his Rabbi to ask him what to do. The Rabbi answered him by saying that he should use the menorah that his son brought home.

Why?

Let us think back to Chanuka. What happened? We celebrate Jewish military victory over the Greek army; an out-numbered and out-armed group of mean gaining victory over one of the most powerful nations in the world at the time. Therefore, the mitzvah to light the chanuka lights is to publicise the miracle, to spread the word, and to light up the world.

To use the man’s son’s menorah shows a dedication on the child’s part to go against a world filled with corruption and morality; to remove darkness and replace it with light.

This is what we must do. We are like the olive oil. We are crushed and ready to give out light to the world. But we must be pure. Pure intentions create a unique paradigm shift and only then can we fully devote ourselves to the service of God.

I am writing this hours before Shabbat commences. In the Shabbat services we pray to God and ask God to “purify our hearts to serve you with truth”.

May we merit purifying our hearts and bringing truth and light to the world.

Shabbat Shalom.

Jewish Values - Love Your Neighbour

Love Your Neighbor Like Yourself Part I

By Rabbi Yehonasan Gefen

“Do not take revenge, do not bear a grudge against a member of your people, love thy neighbor like yourself.¹”

“Love thy neighbor” - is there any commandment more well-known than this? Yet we must ask ourselves what this requires on an individual level? Understood literally this would imply that we must have the same emotional feelings of love to others that we naturally feel for ourselves. Yet is this really possible? We all feel a very strong love for ourselves and it is surely impossible to love other people to the same extent.

A more satisfactory explanation of this commandment is that it obligates us to strive to desire that our friend succeeds in life. This attitude is not based on emotions, rather it comes from an intellectual understanding that the success of another person should also be a source of joy to ourselves. In order to achieve this level we must work on removing feelings of jealousy towards others. Jealousy comes when a person feels threatened by his friends achievements, and feels inadequate as a result. But we need to recognize that each person has his own unique set of talents tailor-made for him to be able to fulfill his potential in life.
For example, the abilities required of a pitcher in baseball are very different from those needed to be a great batter. Would a pitcher be jealous of the batter’s ability to hit a ball very hard?! And likewise, would a batter feel lacking if he could not pitch a ball as accurately as the pitcher?! Of course not - they realize that they have a particular role in the team that requires certain talents but not others. So too, I have no reason to feel jealous of my friend’s abilities. Had I needed them I would have been blessed with them!

Once we can internalize this idea then it will become far easier to share in our friend’s joy and empathize with his pain. So, when a friend is seeking employment, the command of “love thy neighbor” tells us that we should strive to want him to succeed as much as we would want to succeed ourselves. And if he fails in a test then we should try to imagine how we would feel in the same situation and transfer that feeling to him. This is one of the key aspects of ‘love thy neighbor’ and if we can live by this then we can avoid unwarranted jealousy and feel far more content with our lot in life.

¹ Vayikra, Parshas Kedoshim, 19:18.

Mussar from the Torah Portion: MISHPATIM

Slaves to Who Exactly?

In this week’s Torah portion of Mishpatim we read about some of the laws concerning servitude.

God says “The children of Israel are slaves to me.” Why is this necessary?

During the six days of work, from Saturday night until Friday afternoon, one can become so engrossed in the physicality of work and in the tempo of things; that he simply does not want to stop. He has become enslaved to his worldly affairs and is unwilling to relinquish the physical in return for the spiritual.

Thus, God tells us explicitly that we are slaves to Him. We are slaves to God and God alone.

Slaves have a purpose; to serve their master. However, not all slaves have equal tasks. We need to remember this. We all have our unique task on this world. Not all tasks are equal. Each requires its own characteristics and individual needs.

However, this aspect of a sense of duty should instil in us a sensible list of priorities. When we need to decide whether to serve the BlackBerry or God, it should be obvious which one to choose.

The Shofar, The Torah and you

In this week's Parsha we read about the giving of the ten commandments, the fundamentals of the Torah.

"And when the voice of the shofar sounded long, and became louder and louder, Moses spoke, and God answered him by a voice."

The classical Biblical commentator Rashi explains:
”When a person blows a shofar, (Ram's horn blown on the Jewish new year, Rosh Hashanah and some other occasions throughout the year) - the longer he sounds the shofar, the weaker the sound becomes. At Mount Sinai, though, the sound of the shofar became louder as it got longer.”

Anyone who has had any musical experience knows that any (non-synthetic / non-electronic) musical instrument that is played for a long note will end on a diminuendo.

However, the sound of the shofar was different. How?

The sound of the shofar at the giving of the Torah has never ended. It continues and becomes stronger from generation to generation. It calls upon Israel and the pious people of the nations of the world to fulfill the commandments of God, which gladden the heart and enlighten the eyes.

The great Chassidic Rabbi Levi Yitzchak of Berditchev explains:

“Some people hear the shofar of Rosh Hashanah all year, and some hear the sound of the shofar which was blown when the Torah was given all the days of their lives.”

We have to hope and strive for that Shofar to appear in our lives on a daily basis. That shofar, the sound of repentance and closeness to God, speaks to us.

All we have to do is understand the language.

Mussar from the Parsha: Yitro

לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי

שמות כ:ג

Exodus Chapter 20
3. You shall have no other gods before Me.

They asked Rabbi Menachem Mendel of Kotzk: What new thing did King David tell us when he said (Psalms 81:10): “There shall not be a strange god in your midst”? Is there not an explicit commandment that “you shall not have other gods”?

He answered: King David’s intention was that you shall not have within yourself a God who is “strange” - a stranger to you. Rather, God’s presence should dwell within you in your heart at all times.

Beshalach: Leadership 4 U

Follow the Leader

In this week's Torah portion, we read about the splitting of the Red Sea, and the subsequent songs and praises offered up to God afterwards.

Concerning the men, the verse tells us that "then Moshe sang and the children of the Israel (sang) this song to God". But concerning the women's song, the verse tells us that "the women came out after her (Miriam) with tambourines and dancing".

What is the difference between these two songs? Why did the men simply join in the singing, whilst the women sang and danced with tambourines?

The women did not delegate their responsibilities to their leader. They did not sit back and let Miriam the prophetess do all the work.

Rather, each and every women made a tambourine for herself, which showed a personal effort to trust in God's redemption and rejoice in it when it arrives.

There is a growing temptation with us to sit back and let our leaders to all the work. We may think that being inspired and inspiring others is better left with the Rabbis, lay leaders, etc.

But we learn from Miriam and the righteous women that we need to join the collective effort with a personal effort; we need to be individual leaders. Thus we can boost the collective effort and ensure that we and others and left inspired and the connection with God is thus renewed and invigorated.

BO - Ethics from the Weekly Torah Portion

It was this week some years ago that I celebrated my Bar Mitzah - the Jewish coming-of-age ceremony.

A Bar Mitzvah is when at the age of thirteen (for a girl, the Bat Mitzvah is at the age of 12) a boy, strictly speaking, turns into a man. One becomes obligated to do the Mitzvot; they are no longer optional. One is able to be counted in a minyan - quorom of 10 men required for prayer.

So I remember delivering my first public address - and to the letter - remember the impact it has had on my life.

R' Menachem Mendel of Kotzk, the founder of the Kotzker dynasty to which my family has remained connection even to this very day; asks a fundamental question.

This week's Torah portion is entitled "Bo" which means come. God tells Moses to "come to Pharaoh".

Asks the Rebbe of Kotzk; why does God instruct Moses to "come" to Pharaoh? Wouldn't "go" to Pharaoh render more appropriate?

Rather, in this world, there are many times when we feel alone. We feel we are on a journey into the abyss; a struggle against the invincible.

But God tells each and every one of us: "Come to Pharoah".

Pharaoh symbolises the wickedness that exists in the world.

But when we seek to go against the tide, we must know that we are not alone.

And who is better to have on your side than the Creator of the world?

Thus, Moses, and every Jew to this very day is reassured that when there is a battle to fight; one will never fight alone.

Ethics from the Weekly Torah Portion: BO

THE EXODUS AND US

I am constantly challenged by numerous people as to how practical the traditionally high moral and ethical standards of Judaism can be relevant in a "spiralling world that is filled with the pursuit of money and physical pursuits?"

This challenge can be answered using he story of the Exodus from Egypt.

One of the most fundamental aspects of the exodus story is the unlimited "bitachon" - absolute reliance - on Divine providence.

Imagine a whole nation; men, women and children; numbering several million; leaving a developed country with bountiful crops and a prospering economy to a long and perilous journey, without provisions and seemingly low chance of survival.

Why did they do it?

Because it was the word of God.
Just like in the past when the Jewish nation trusted God wholeheartedly and they were thus rewarded both spiritually with the Torah and the commandments, and physically with the land of Israel, a land flowing with milk and honey.

This faith; the Torah, Mitzvot (religious commandments) have kept us going for centuries, and through this alone can we liberate ourselves from all "natural" restrictions and limitations.

And it is through this that we can achieve true happiness; both material and physical.

Ethics from the Torah Portion: BO

Mussar in the Parsha: BO

This week we read the Torah portion entitled "Bo" which begins with Moses trying to convince Pharaoh to let the Jews go, and Pharaoh's stubborn refused for God had "hardened his (Pharaoh's)heart".

Many Torah commentaries address the case of the hardening of Pharaoh’s heart and the apparent contradiction it presents us with. Was Pharaoh not entitled to free will?

On this issue, the S’fat Emet differentiates between one’s heart and one’s will; thus solving the entire problem.

God accused Pharaoh, “Until when will you refuse to be humbled before Me?” (10:3). Targum Onkelos translates this to mean that God is asking Pharaoh refuses to be subjugated before Him.

At first glance, Pharaoh could have answered by explaining that God had hardened his heart; but he doesn’t do so. Although God did harden his heart, the option still remained for him to will to be subjugated. In his wickedness, Pharaoh did not even have the internal willpower deep inside to improve.

We see the following scenario play itself out in reality. A person may fall and sin, and then sin again; but internally he doesn’t want to sin. Also in this scenario the person’s appetite for sin prevailed over his moral compass, he agrees that what he did was wrong. His awareness is still fighting through his battle with the inclination to sin.

Despite this, Pharaoh “refused”, even his moral compass refused to acknowledge what was right and what was wrong; and therefore he was punished.

 Even if we slip and veer off the path of righeteousness, we must never block off the path of return. If we insist that there's no going back, there won't be.

VA'EIRA - Ethics from the Torah Portion

ETHICS FROM THE WEEKLY TORAH PORTION

OF PRINCES AND PAUPERS

PARSHAT VA'EIRA

In this week’s Torah portion, the Jews are still enslaved by the Egyptians, and God tells the Jewish people: “and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage”.

R’ Avraham Mordechai of the Gerrer Dynasty, was the son of the Chiddushei Harim, the first Rebbe, and the father of the Sefat Emet, the Gerrer Dynasty’s second spiritual leader. He was also my great-great-great-grandfather.

He brings a parable to explain the aforementioned verse.

There was once the son of a King who strayed from the path of goodness and decency and started wasting his father’s resources and within a short period of time had succeeded in throwing away and wasting millions of dollars / pounds / gold pieces, etc.

The King’s anger against his son grew and grew until he could bear it no longer. He exiled his son, the prince, to the poorest part of his Kingdom. Thus the son would appreciate money and not take it for granted.

The King’s son sat with the paupers, and integrated to the point that he no longer remembered he was the prince.

After many years, the King was confident that his son would have learnt the value of money, and he felt pity for his son who had been ejected from a life of luxury to a life of poverty and devastation.

The King’s ministers went to retrieve the prince but couldn’t find him; he had blended in very well to his surroundings.

Finally, the minister found the prince. However, to test if the lesson had truly kicked in, the minister asked the Prince if he needed anything.

The prince replied saying that he needed a new “beggar’s sack”.

My ancestor then relates the message of the parable. We sometimes request the wrong things, confident on what is and isn’t right for us.

However, we fail to realise that the bitter exile we are in is the Prince’s exile. We have to value the true value of the basic necessities in life.

Only when the ultimate spiritual redemption arrives, will we be able to look back at our journeys in exile and reminisce about our actions; whether we acted correctly or not.

But let us strive to illuminate this dark exile, and ensure that we get returned to the King’s palace as soon as possible.

Va'eira: Ethics from the Weekly Torah Portion

Va'eira: Mixed Feelings

The Fourth plague inflicted upon the Egyptians was the plague of wild animals. These beasts ravaged the land and wreaked havoc to all that crossed their paths.

The Torah described the animals as being a “mixture” of various types of dangerous creatures (scorpions, snakes, beasts).

One may incorrectly deduce from the Torah’s inclusion of the seemingly unnecessary word “mixture” a rather negative message. One may think that this indicated that God favours mixtures, and that all moral, ethical and spiritual barriers can or should be broken down.

The Torah teaches us that this isn’t the case, by proclaiming that God “set apart the Land of Goshen where my people remain” so they shouldn’t be attacked by the ravishing beasts.

This teaches us an extremely important lesson that we take with us into our daily lives.

Sometimes, a Jew has to venture out into the unchartered waters of “mixed” values and blurred boundaries. However, one must realise, and constantly remind himself and others, that God does not favour this mixing and diluting of moral and ethical values.

Rather it is the Divine will that the Jews should be “set apart” and removed from the rest of mankind, in the way that we must uphold our Jewish identity and remain proud of who we are.

We must not give in and become assimilated with perverse, crooked reasoning and values of today’s dark world; we must strive, even whilst subjugated to this very “slavery”, to be a shining light to the nations of the world.

Tips for Life: PRIORITIES

The story is told of a college lecturer who came into class and dumped a glass bottle down on his desk, proceeding to fill the bottle with stones. He turned to his students and asked ‘is the bottle full now?’ and when they responded with an enthusiastically confused ‘yes,’ he took some small shells out of his case and poured them into the bottle. Asking the class again, ’is it full now?’ the students once again replied in the affirmative.

However, again the class were surprised to have been proved wrong - the teacher took out some sand and gently poured the grains into the gaps between the stones and shells. The lecturer asked one last time ’is it full now?’ and though half the class were silent (they didn’t want to be proved wrong again), the other students responded with a confident ’yes, it’s definitely full now.’ But again, to the shock horror of the now thrice-wrong students, out came a cup of water which was poured into the bottle (accompanied by a wry smile) to finally fill it to the brim. ‘Now it’s full,’ beamed the lecturer.

He went on to explain the point of this demonstration. Had he put in the contents in the other way round (water first, then sand, then shells and stones), they would never have all fit into the bottle. Only when one goes in order of size; starting with the stones, then putting in the smaller things, can all these materials make it in.

The moral of this delightful little tale is that in life one has to prioritise. Make sure the bigger, more important things in life are taken care of first, and then move the smaller things around that. This works on a bigger, life scale too. Sort out the important things, the things that really make you happy in life - family, kids, meaning and fulfilment - and try and plot the rest around that.

Similarly, when going for a partner for life (a wife/husband), don’t fall into the trap of being blinded purely by their looks - it’s their personality and character that will be around in the future, together with your common goals; looks tend to get ’no better’ over time (don‘t say that to their faces). If you want something that's going to be meaningful, happy and something that will last, it’s all about making an intelligent choice of priorities.

by Rabbi Daniel Fine