Many theories have been offered as to The Thing which separates man from animals. Perhaps this is just an example that proves that what most makes us human is our ability to disagree. Animals may oppose what you want but it seems to be based on a pre-programmed instinct. Man is able to say, “I heard what you said, I realize you’re very bright and all…I’ve decided to go with a different approach” or,”Based on what I’ve been hearing and seeing I’m going to have to decline your advice...” Or there's a whole differet style one can adapt to convey disagreement.
The urge to say this is strong, so when there was no-one else to say it to, man and woman said this to G-d Himself. We’ve all heard the story as a kids’ story: “There’s one magic tree that’s going to make you like G-d if you eat from it.” Hmmm. They eat from it. Why? Because the snake told them to.
The Abarbanel makes a cogent argument for the idea that the snake did not speak. In this understanding, Chavah had an inkling, an urge, the urge to use her own judgement. She intellectualized G-d’s command, proudly theorized that it made sense for health reasons. Then she saw the snake rubbing up against the tree – and he didn’t die, his health wasn't hurt in any way, he didn’t even develop a rash. In her mind she dialogues with the snake; his actions are tantamount to his telling her that if he can touch it then it goes to show that the tree is safe. So it must be OK to eat. Makes sense, except that G-d said not to do it.
The prohibition of eating from the tree was not due to any power of the tree itself, but rooted in the power of disobedience. Once you disobey G-d based on your own opinion, then you start to think that you’re like G-d and that you can choose freely based on what you think. In the end Adam and Chava had to be reminded that mankind is unique in that we are given commands by G-d. The snake wasn’t punished, Adam and Chava were. And as part of what they needed, the snake was made to be more clearly different than man. (Note that in the list of what changes for the snake there is no mention of his not being able to speak in the future – a strong indication that he never spoke at all).
Since I learned this approach from Rabbi Yitzchak Twersky, I think about it a lot. It comes up all the time, that in subtle and not so subtle ways we ( I ) choose our (my) own judgement and suggest that we (I) know better thanG-d. Rabbi Twersky often applies this concept to later chapters in the Torah.
Breishit is not only the Torah’s beginning, but the Torah’s foundation. The Ramban suggests that the theme of Breishit is responsibility, thus there are several stories of getting a place in this world and then losing that place as a result of disobedience. In slightly different terminology from the Ramban, Rabbi Twersky suggests the theme which teaches us that if we know what’s good for us (literally) then we’ll listen to G-d. And that we must resist the temptation of our basic instincts that tell us that we know better.
When Korach and company challenge Moshe, Moshe replies that the proof that these men have rebelled against G-d will be that the earth will open its mouth and swallow them. The Medrash Lekach Tov comments that the earth will open it’s mouth “in the same way that it opened its mouth in the days of Kayin and Hevel.” These are the only two contexts in the Torah in which the phrase “patzta et piha” is used in regard to the “adama.” Both Kayin and Korach challenge the spiritual leadership role of another. In both stories jealousy leads to anger, then death. Also, in both cases (as is often so throughout Tanach) there is a tension between the one chosen as the bechor with seniority, and the one chosen by G-d.
The end of perek yud chet of Korach deals with the gifts allotted to the chosen kohanim. The words mincha, cheilev and bechor combine and form a motif. These three words constitute the bulk of the simple statement describing Hevel's action: VeHevel Heivi gam Hu MiBechorot Tzono UMeiChelbeihen, VaYisha Hashem El Hevel Ve'El Minchato. Hevel's was ahead of his time, foreshadowing the Mishkan and its Reiach Nichoach - ever pleasant scent - with his offering. Kayin destroyed Hevel's potential and promise.
The Mishkan was another chance at setting things right. Once again there is an attempt to block the opportunity: Korach threatens the make-up of the Jewish People with the Mishkan and the Kohein at its center. The Torah refers to Korach's group as Mishkan Kohein, because he had a plan to usurp not only Moshe, but the holiness of the Jewish People as exemplified by the Mishkan. Finally, it is made clear that Hevel's profound understanding of a korban is entrusted to the Aharon and his descendants.
May we all be blessed to trust G-d and to respect and embrace holiness.
Friday, June 27, 2008
Friday, June 13, 2008
Behaalotcha: Lashon Hara Lessons
There are four details about Lashon HaRa that, according to the Chafetz Chaim, we learn from the episode of Miriam’s words against Moshe.
First, she had saved Moshe’s life when he was a baby, so he owed his life to her. Nevertheless, she had no right to speak critically of him. Second, she said this only to her brother, who was also Moshe’s brother. Clearly Aharon was not going to spread this around; it was to stay between them. Despite the local nature of this infraction it was still inexcusable. Also, the Torah tells us at this point that Moshe was the most humble of men. Miriam was still wrong to criticize him. Finally, the Chafetz Chaim notes that Miriam didn't say anything completely negative, but only that even though Moshe was great, he was perhaps not on a high enough level of prophesy to act as he did. This was still Lashon HaRa.
I'd like to add a fifth point; if you are very close to someone, that does not give you free license to speak against him or her. Miriam was punished even though the Loshon HaRa she spoke was about her own beloved brother.
These lessons about Lashon Hara remain relevant. Often, we feel like we have a right to speak about others because they are under our charge. This applies to all of us at one time or another, whether as teachers, parents, coaches, siblings or friends. While others should appreciate the good we do for them, goodness does not buy us right to criticize, even if we saved their lives.
If you tell someone who won’t tell anyone else, you still spoke Loshon HaRa. There is an internal damage, which occurs when you say Loshon HaRa, regardless of whether the external harm is great or small. While it is true that there is a mitigated heter to speak to someone in confidence for therapeutic reasons, it behooves us to not jump to rely on that leniency in a careless, common way. You never know what is inside a person, and it is possible that self-effacing people who seem to mind least are hurt most of all by Loshon HaRa.
It is possible to rationalize Loshon HaRa by reframing it as constructive criticism. If we genuinely have to criticize someone we should ideally say it kindly, gently and face to face. Criticizing someone behind their back is Lashon HaRa.
We often think that Loshon Hara, or embarrassing people, doesn't apply to those with whom we are closest. The truth is that those we are closest to are often the most likely to be hurt by what we say. If we speak sharply about acquaintances (which we generally don’t do), it doesn’t sting strongly. But our brother, sister, friend cares what we say. It is the people we are closest to that we need to be most careful not to hurt.
I have been telling and writing this Dvar Torah for twenty five years plus, since I first read it in a borrowed copy of Love Your Neighbor in the summer of '80. And yet. It is so hard to internalize. So hard. When I posted it a few years ago on my personal blog someone commented critically and hit a raw nerve...
May we be blessed to be sensitive in how we speak of others and to learn from this parsha how careful we truly have to be.
First, she had saved Moshe’s life when he was a baby, so he owed his life to her. Nevertheless, she had no right to speak critically of him. Second, she said this only to her brother, who was also Moshe’s brother. Clearly Aharon was not going to spread this around; it was to stay between them. Despite the local nature of this infraction it was still inexcusable. Also, the Torah tells us at this point that Moshe was the most humble of men. Miriam was still wrong to criticize him. Finally, the Chafetz Chaim notes that Miriam didn't say anything completely negative, but only that even though Moshe was great, he was perhaps not on a high enough level of prophesy to act as he did. This was still Lashon HaRa.
I'd like to add a fifth point; if you are very close to someone, that does not give you free license to speak against him or her. Miriam was punished even though the Loshon HaRa she spoke was about her own beloved brother.
These lessons about Lashon Hara remain relevant. Often, we feel like we have a right to speak about others because they are under our charge. This applies to all of us at one time or another, whether as teachers, parents, coaches, siblings or friends. While others should appreciate the good we do for them, goodness does not buy us right to criticize, even if we saved their lives.
If you tell someone who won’t tell anyone else, you still spoke Loshon HaRa. There is an internal damage, which occurs when you say Loshon HaRa, regardless of whether the external harm is great or small. While it is true that there is a mitigated heter to speak to someone in confidence for therapeutic reasons, it behooves us to not jump to rely on that leniency in a careless, common way. You never know what is inside a person, and it is possible that self-effacing people who seem to mind least are hurt most of all by Loshon HaRa.
It is possible to rationalize Loshon HaRa by reframing it as constructive criticism. If we genuinely have to criticize someone we should ideally say it kindly, gently and face to face. Criticizing someone behind their back is Lashon HaRa.
We often think that Loshon Hara, or embarrassing people, doesn't apply to those with whom we are closest. The truth is that those we are closest to are often the most likely to be hurt by what we say. If we speak sharply about acquaintances (which we generally don’t do), it doesn’t sting strongly. But our brother, sister, friend cares what we say. It is the people we are closest to that we need to be most careful not to hurt.
I have been telling and writing this Dvar Torah for twenty five years plus, since I first read it in a borrowed copy of Love Your Neighbor in the summer of '80. And yet. It is so hard to internalize. So hard. When I posted it a few years ago on my personal blog someone commented critically and hit a raw nerve...
May we be blessed to be sensitive in how we speak of others and to learn from this parsha how careful we truly have to be.
Friday, June 6, 2008
Nassa
"Le’mishpechotam le’beit avotam-according to their families, to their fathers’ households" is repeated many times in Parshat Nassa. The Mikdash Mordechai says it is by design that this portion contains the laws of Sotah, a woman whose actions destroy the family. The message is that the Jewish People are no stronger than their families. A situation like that of the Sotah can bring down the national family.
The Sifri presents an argument between Rabi Chanina Sgan HaKohanim and Rabi Nossan regarding which peace is the objective of Birchat Kohanim. One opinion is that shalom bayit - peace in the home is what is referred to. The other opinion is that the peace spoken of is political peace of malchut beit Dovid.
The Mikdash Mordechai reconciles these views. National peace can only be achieved if we have peace in our families. It is this dual bracha the kohanim wish to bestow upon us. This is the connection that places Sotah and Birchat Kohanim in the same portion.
Allen Wheelis, a psychotherapist wrote: "There is no such thing as individuals, there are only fragments of families." On a related note the Mikdash Mordechai tells us there is no such thing as community, there are only extensions of families.
Shabbat Shalom!
The Sifri presents an argument between Rabi Chanina Sgan HaKohanim and Rabi Nossan regarding which peace is the objective of Birchat Kohanim. One opinion is that shalom bayit - peace in the home is what is referred to. The other opinion is that the peace spoken of is political peace of malchut beit Dovid.
The Mikdash Mordechai reconciles these views. National peace can only be achieved if we have peace in our families. It is this dual bracha the kohanim wish to bestow upon us. This is the connection that places Sotah and Birchat Kohanim in the same portion.
Allen Wheelis, a psychotherapist wrote: "There is no such thing as individuals, there are only fragments of families." On a related note the Mikdash Mordechai tells us there is no such thing as community, there are only extensions of families.
Shabbat Shalom!
Thursday, May 29, 2008
Bamidbar
When The Jews were in the desert, we're told - Bamidbar 2:17 - that "the way they rested (the order they camped in) was the way they moved (same formation)." Rabbi Twerski applies this statement broadly. The way they rested spilled over into the way they moved forward. If their rest was spiritual, then their moving forward was spiritual too.
This applies to us in regard to Shabbos; the way we rest is the way we move. The flavor of our rest carries over and colorizes the way we move into the week. If our Shabbos is a day of spiritual, not just physical rest, then we reap a spiritual surge into the week rather than mere physical momentum.
Shabbos is meant to spill over into our lives. It is a day of rest. Besides everything Shabbos also models for us the idea of a holy break. This is something that would serve anyone well on any day.
Taking a walk, playing or listening to music, exercising, reading, writing, conversing - these can all be sacred activities. The concept of leisure for leisure's sake is perhaps hard to rationalize in Judaism. The idea of down time that propels upwards is a different story. The concept of how we rest leading into how we move onward is right there in our tradition.
May we each be blessed with spiritual pauses that allow us to proceed with sanctity. G-d knows I need this kind of rest, this kind of movement.
Based On - Living Each Week
(For other essays of mine on bamidbar go to rabbifleischmann.blogspot.com and within the blog's search engine look up bamidbar.)
This applies to us in regard to Shabbos; the way we rest is the way we move. The flavor of our rest carries over and colorizes the way we move into the week. If our Shabbos is a day of spiritual, not just physical rest, then we reap a spiritual surge into the week rather than mere physical momentum.
Shabbos is meant to spill over into our lives. It is a day of rest. Besides everything Shabbos also models for us the idea of a holy break. This is something that would serve anyone well on any day.
Taking a walk, playing or listening to music, exercising, reading, writing, conversing - these can all be sacred activities. The concept of leisure for leisure's sake is perhaps hard to rationalize in Judaism. The idea of down time that propels upwards is a different story. The concept of how we rest leading into how we move onward is right there in our tradition.
May we each be blessed with spiritual pauses that allow us to proceed with sanctity. G-d knows I need this kind of rest, this kind of movement.
Based On - Living Each Week
(For other essays of mine on bamidbar go to rabbifleischmann.blogspot.com and within the blog's search engine look up bamidbar.)
Friday, May 23, 2008
BeChukotai (1 and 2)
Bechukotai
Inner Avot
The lines of consolation which follows Bechukotai’s description of our (The Jewish People's) punishment for straying (which consists of G-d saying that he will remember Avraham, Yitzchak, and Yaakov) are absent from the tochacha - rebuke in parshat Ki Tavo. Why?
Daily we pray to G-d in the merit of Avraham, Yitzchak, and Yaakov. What right do we have to ask for things in their merit? The name Pirkei Avot means Chapters of the Fathers. Why is it called the words of the fathers and not the rabbis? Why is each chapter introduced by a Mishna stating that All of Israel has a share in the World to Come? The answers to questions can lead us to an understanding of our original question.
Rav Nissin Alpert explained that the hopeful note on which this tochacha ends is hinged upon the Jewish People maintaining an attachment to the values of the Avot. If G-d sees that we have not severed our ties to the qualities of Chesed-Kindness, Gevura-Strength, /Avodah-Service, and Torah - there is hope. In praying daily bizechut Avot-in the merit of our forefathers we invoke G-d's mercy based on the merit of the attributes of our forefathers that are inside us, rather than based on the historical merit of their deeds.
Pirkei Avot is appropriately named because statements that we read in this book are not remote words of distant Sages. These are words of fathers, and words of fathers live inside us. We should recognize and nurture this connection if there is to be hope. This idea of connection is reinforced by the Mishna read before each chapter which assures our share in Olam HaBa, the world in which all souls are connected. This idea comes up again, early in the second Perek (2:2) when we're told that the merit of the community’s predecessors helps the community's members.
A little boy was flying a kite. The wind was strong so it was a good day for it. He continuously released string, as the kite soared to the sky. An old man passed and asked the what the kid was doing. The boy said he was flying a kite. The man pointed out that there was no kite in sight, only a taught string leading to the clouds. The boy insisted that his kite was at the end of the line. The man demanded: "How do you know the kite is there?" The boy replied, "I can feel it's tug."
We have the tug of our ancestors inside us. Many of us, like myself, have been blessed with parents that value and passed on Jewish tradition. It would be wise to heed the spirit of the Avot inside us. We must foster Chesed, Gevura/Avodah, and Torah in ourselves and our community. As long as we feel the tug, there is hope.
It takes effort to cultivate the good inside ourselves. In life we become what we make ourselves, not necessarily what we wish to be. And there is always competition for our attention.
One evening a Cherokee Indian told his grandson about a battle going on inside him; "My son, it is between 2 wolves. One is evil: Anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority and ego.The other is good: Joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith." The grandson thought about it and asked his grandfather, "Which wolf wins?" The old Cherokee replied, "The one I feed."May we be blessed to nurture the good inside ourselves and to merit great spiritual success.
BeChukotai
The following is the explanation of the Ramban (though it sounds new-agey) on the first pasuk of Bechukotai:
The blessings of Bechukotai begin with rain because seasonal rain makes the air pure and the springs clear and this leads to good health. Rain causes all produce to be increased and improves the quality of the environment. If the ecology of the world were at the ideal level due to abundant rain at the right time then people would not get sick and would live naturally for a very long time. Thus, rain is the greatest of all blessings and is therefore given priority of all the blessings.
We forget that people don't die from old age. People die from illness. Adam made a mistake that brought death into the world. Adam lived to nine hundred and thirty. The Ramban says that with good health we could all live that long.
Rabbi Gavriel Zinner writes his Nit'ei Gavriel that rain in between Pesach and Shavuot brings great healing for all illness. The Imrei Pinchas writes that it is therapeutic to stand in the rain between Pesach and Shavuot with ones head a bit exposed to the falling drops and even to open one's mouth and allow the rain to fall into it. The late Puppa Rebbe spoke of his father, the VaYaged Ya'akov, following this practice. The Segulat Yisrael writes that this rain is especially helpful on Lag Ba'Omer and that having rain on this day is a siman bracha -good sign.
May we be blessed with continued rains of blessing and continued health.
Good Shabbos and Good lag BaOmer.
Inner Avot
The lines of consolation which follows Bechukotai’s description of our (The Jewish People's) punishment for straying (which consists of G-d saying that he will remember Avraham, Yitzchak, and Yaakov) are absent from the tochacha - rebuke in parshat Ki Tavo. Why?
Daily we pray to G-d in the merit of Avraham, Yitzchak, and Yaakov. What right do we have to ask for things in their merit? The name Pirkei Avot means Chapters of the Fathers. Why is it called the words of the fathers and not the rabbis? Why is each chapter introduced by a Mishna stating that All of Israel has a share in the World to Come? The answers to questions can lead us to an understanding of our original question.
Rav Nissin Alpert explained that the hopeful note on which this tochacha ends is hinged upon the Jewish People maintaining an attachment to the values of the Avot. If G-d sees that we have not severed our ties to the qualities of Chesed-Kindness, Gevura-Strength, /Avodah-Service, and Torah - there is hope. In praying daily bizechut Avot-in the merit of our forefathers we invoke G-d's mercy based on the merit of the attributes of our forefathers that are inside us, rather than based on the historical merit of their deeds.
Pirkei Avot is appropriately named because statements that we read in this book are not remote words of distant Sages. These are words of fathers, and words of fathers live inside us. We should recognize and nurture this connection if there is to be hope. This idea of connection is reinforced by the Mishna read before each chapter which assures our share in Olam HaBa, the world in which all souls are connected. This idea comes up again, early in the second Perek (2:2) when we're told that the merit of the community’s predecessors helps the community's members.
A little boy was flying a kite. The wind was strong so it was a good day for it. He continuously released string, as the kite soared to the sky. An old man passed and asked the what the kid was doing. The boy said he was flying a kite. The man pointed out that there was no kite in sight, only a taught string leading to the clouds. The boy insisted that his kite was at the end of the line. The man demanded: "How do you know the kite is there?" The boy replied, "I can feel it's tug."
We have the tug of our ancestors inside us. Many of us, like myself, have been blessed with parents that value and passed on Jewish tradition. It would be wise to heed the spirit of the Avot inside us. We must foster Chesed, Gevura/Avodah, and Torah in ourselves and our community. As long as we feel the tug, there is hope.
It takes effort to cultivate the good inside ourselves. In life we become what we make ourselves, not necessarily what we wish to be. And there is always competition for our attention.
One evening a Cherokee Indian told his grandson about a battle going on inside him; "My son, it is between 2 wolves. One is evil: Anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority and ego.The other is good: Joy, peace, love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith." The grandson thought about it and asked his grandfather, "Which wolf wins?" The old Cherokee replied, "The one I feed."May we be blessed to nurture the good inside ourselves and to merit great spiritual success.
BeChukotai
The following is the explanation of the Ramban (though it sounds new-agey) on the first pasuk of Bechukotai:
The blessings of Bechukotai begin with rain because seasonal rain makes the air pure and the springs clear and this leads to good health. Rain causes all produce to be increased and improves the quality of the environment. If the ecology of the world were at the ideal level due to abundant rain at the right time then people would not get sick and would live naturally for a very long time. Thus, rain is the greatest of all blessings and is therefore given priority of all the blessings.
We forget that people don't die from old age. People die from illness. Adam made a mistake that brought death into the world. Adam lived to nine hundred and thirty. The Ramban says that with good health we could all live that long.
Rabbi Gavriel Zinner writes his Nit'ei Gavriel that rain in between Pesach and Shavuot brings great healing for all illness. The Imrei Pinchas writes that it is therapeutic to stand in the rain between Pesach and Shavuot with ones head a bit exposed to the falling drops and even to open one's mouth and allow the rain to fall into it. The late Puppa Rebbe spoke of his father, the VaYaged Ya'akov, following this practice. The Segulat Yisrael writes that this rain is especially helpful on Lag Ba'Omer and that having rain on this day is a siman bracha -good sign.
May we be blessed with continued rains of blessing and continued health.
Good Shabbos and Good lag BaOmer.
Thursday, May 15, 2008
G'nite and G-d Bless
Hello, yeah, it's been a while...not much...how about you?
Getting ready for bed after a long day. Many years ago I told dear Jeff Korbman that I'd had a long day and he replied - "Neil, it wasn't longer or shorter than any other day."
Yesterday (Wednesday) an administrator bumped into me and said Id done a good job in the morning. I had no idea what was specifically being referenced. In the end the compliment (always appreciated) was about being the point man at minyan. Minyan was at 7:45. By 3:45, when the comment was made, I'd taught four courses, had one Torah guidance meeting with two students together, another meeting with a student in which we organized her notes for the upcoming test - sheyavo aleinu letovah. In that time I also wrote two college recommendations and more (OK - I admit it, I ate, and chatted with colleagues - Bill Roper in particular - and took a half hour power walk with 2 of the office managers. Then I wet to make a shiva visit.
HaMakom
We sat, not in silence,
We spoke, not somberly
He recalled as much as he wanted
about his 92 year old dad
And then we kibbitzed;
Jewish denominations,
school politics,
and an hour went by smoothly
And it seems to me
there was little guilt
in any aspect of
this shiva visit
Getting ready for bed after a long day. Many years ago I told dear Jeff Korbman that I'd had a long day and he replied - "Neil, it wasn't longer or shorter than any other day."
Yesterday (Wednesday) an administrator bumped into me and said Id done a good job in the morning. I had no idea what was specifically being referenced. In the end the compliment (always appreciated) was about being the point man at minyan. Minyan was at 7:45. By 3:45, when the comment was made, I'd taught four courses, had one Torah guidance meeting with two students together, another meeting with a student in which we organized her notes for the upcoming test - sheyavo aleinu letovah. In that time I also wrote two college recommendations and more (OK - I admit it, I ate, and chatted with colleagues - Bill Roper in particular - and took a half hour power walk with 2 of the office managers. Then I wet to make a shiva visit.
HaMakom
We sat, not in silence,
We spoke, not somberly
He recalled as much as he wanted
about his 92 year old dad
And then we kibbitzed;
Jewish denominations,
school politics,
and an hour went by smoothly
And it seems to me
there was little guilt
in any aspect of
this shiva visit
Wednesday, May 14, 2008
BeHar - Who, Who, Who, Who?
It's been a while and its good to be back.
Who Are You?
Rabbi Neil Fleischmann
Who are you? After our name, we tend to answer the question of who we are by saying what we do. A doctor is a doctor, a teacher a teacher. This seems simple. But the question of who a person is can not be truly answered by stating what a person does for a living. If we were drinking coffee and someone approached and asked us what we do we would not say that we are coffee drinkers. We recognize that although we eat and drink this does not define who we are, it’s just something we do to stay alive. Work takes up a great amount of time in our lives, but our occupation does not fully define us.
The world was once filled with societies that were agrarian in nature; people generally earned their livelihoods as farmers. When G-d commanded that all land lay fallow for a year He was telling everyone in Israel to refrain from doing his job for a year. For one year everyone had a sabbatical from work. And the idea was to place people in a situation in which they had to define themselves in a way that precluded pointing to what they did for a living.
The seventh year is called Shabbat LaHashem. Each seventh year we remind ourselves of our self worth by virtue of being created in the image of G-d. We take a year to remind ourselves that we are unique, as G-d is unique. There are many doctors and teachers but only one of us. We remember on each Shmitah year that being alive is a holy experience even without titles, even without earning money or grade points.
Shemittah is just an intensification of our weekly Shabbat LaHashem. Every week we step back and remind ourselves that we are creations of G-d. Though we spend most days being creators ourselves, once a week we refrain from defining ourselves by what we do and look inside to see who we are. Some people are only comfortable if they’re physically active. Some people have a hard time with Shabbat. If we are uncomfortable sitting alone with ourselves then we need to ask ourselves if we believe we are made “betzelem elokim." We need to work on recognizing our spiritual value. This is the point of Shmitah and Shabbat.
At this point in the year, as Shabbat days gets longer some people get depressed. Some students and teachers struggle as the summer hits and they are faced with months of living with an inactive title. Any break we take makes us vulnerable while providing the opportunity and challenge to accept and refine who we are.
May we all be so blessed.
Who Are You?
Rabbi Neil Fleischmann
Who are you? After our name, we tend to answer the question of who we are by saying what we do. A doctor is a doctor, a teacher a teacher. This seems simple. But the question of who a person is can not be truly answered by stating what a person does for a living. If we were drinking coffee and someone approached and asked us what we do we would not say that we are coffee drinkers. We recognize that although we eat and drink this does not define who we are, it’s just something we do to stay alive. Work takes up a great amount of time in our lives, but our occupation does not fully define us.
The world was once filled with societies that were agrarian in nature; people generally earned their livelihoods as farmers. When G-d commanded that all land lay fallow for a year He was telling everyone in Israel to refrain from doing his job for a year. For one year everyone had a sabbatical from work. And the idea was to place people in a situation in which they had to define themselves in a way that precluded pointing to what they did for a living.
The seventh year is called Shabbat LaHashem. Each seventh year we remind ourselves of our self worth by virtue of being created in the image of G-d. We take a year to remind ourselves that we are unique, as G-d is unique. There are many doctors and teachers but only one of us. We remember on each Shmitah year that being alive is a holy experience even without titles, even without earning money or grade points.
Shemittah is just an intensification of our weekly Shabbat LaHashem. Every week we step back and remind ourselves that we are creations of G-d. Though we spend most days being creators ourselves, once a week we refrain from defining ourselves by what we do and look inside to see who we are. Some people are only comfortable if they’re physically active. Some people have a hard time with Shabbat. If we are uncomfortable sitting alone with ourselves then we need to ask ourselves if we believe we are made “betzelem elokim." We need to work on recognizing our spiritual value. This is the point of Shmitah and Shabbat.
At this point in the year, as Shabbat days gets longer some people get depressed. Some students and teachers struggle as the summer hits and they are faced with months of living with an inactive title. Any break we take makes us vulnerable while providing the opportunity and challenge to accept and refine who we are.
May we all be so blessed.
Sunday, April 13, 2008
Metzorah
Rashi tells us that when the Jews had Tzora'at on the walls of their home they had to tear down the walls. Inside the walls were hidden treasures, gold. What's the meaning of this?
Perhaps the idea is that to get to the gold in life you have to break through walls, messy walls.
Perhaps the idea is that to get to the gold in life you have to break through walls, messy walls.
Wednesday, April 2, 2008
Tazria - Counting Either Way
The first Rashi of Tazria cites a Chazal which addresses the connection between the end of Shmini and the start of Tazria. The idea is that just like in creation animals preceded people, so too in regard to their laws of purity and impurity animals come first, followed by people.
Rav Shlomo Yosef Zevin in LaTorah VeLaMoadim pauses at this Rashi and points out 2 similar Rashis. 1) When Yaakov meets Eisav and organizes his family. 2) In reference to Bnot Tzolfchod. He also points out that Shabbos follows the rest of the week as well as other examples of saving the best for last - the concept of "Acharon, acharon, chaviv."
He then points out that the opposite concept is not a foreign one - that best comes first. The first as chosen or special is a well known idea (that's caused pain for many youngest siblings) and exists in traditional Judaism prominently in the concept of Bechor/Bikurim.
Rav Zevin refers to the following medrash on Breishit: When we live up to our potential man is told by G-d that all that was created is for us and that's why we were created last. But when we stray G-d reminds us -"Even the gnat was created before you".
This idea helps put Rashi into context. It's true that last is best. But only if last is elevating what came before it, transcending it. But when last misses it's spiritual calling, then it's first come first served ,whoever was physically created first is more esteemed, and last is last man on the totem pole.
May we be blessed to transcend animals and our animal dimensions and be worthy of being considered the best of G-d's creation.
Rabbi Neil Fleischmann
Rav Shlomo Yosef Zevin in LaTorah VeLaMoadim pauses at this Rashi and points out 2 similar Rashis. 1) When Yaakov meets Eisav and organizes his family. 2) In reference to Bnot Tzolfchod. He also points out that Shabbos follows the rest of the week as well as other examples of saving the best for last - the concept of "Acharon, acharon, chaviv."
He then points out that the opposite concept is not a foreign one - that best comes first. The first as chosen or special is a well known idea (that's caused pain for many youngest siblings) and exists in traditional Judaism prominently in the concept of Bechor/Bikurim.
Rav Zevin refers to the following medrash on Breishit: When we live up to our potential man is told by G-d that all that was created is for us and that's why we were created last. But when we stray G-d reminds us -"Even the gnat was created before you".
This idea helps put Rashi into context. It's true that last is best. But only if last is elevating what came before it, transcending it. But when last misses it's spiritual calling, then it's first come first served ,whoever was physically created first is more esteemed, and last is last man on the totem pole.
May we be blessed to transcend animals and our animal dimensions and be worthy of being considered the best of G-d's creation.
Rabbi Neil Fleischmann
Tazria - Milah 8
Parshat Tazria begins with details regarding a woman giving birth and leads into the mitzvah of milah-circumcision on the eighth day.
The medrash says that the reason why milah is on the eighth day is to allow the baby to become strong (kedai sheyechazku kochotav). Common wisdom has it that milah is on the eighth day so that at least one Shabbat will have passed in every situation of milah. The Tosefet Bracha ties these 2 explanations together.
In Parshat Breishit the medrash presents the image of a tired, weak world following the creation of all things. Only after the seven days of creation were complete, when Shabbat came, were all creations strengthened.
Thus, the two ideas are one – after eight days the baby will have added strength because he has experienced Shabbat. Such is the nature of Shabbat since the beginning of time - it strengthens all of creation.
May we all be blessed with the invigoration and rejuvenation we so desperately long for this coming Shabbos!
Rabbi Neil Fleischmann
The medrash says that the reason why milah is on the eighth day is to allow the baby to become strong (kedai sheyechazku kochotav). Common wisdom has it that milah is on the eighth day so that at least one Shabbat will have passed in every situation of milah. The Tosefet Bracha ties these 2 explanations together.
In Parshat Breishit the medrash presents the image of a tired, weak world following the creation of all things. Only after the seven days of creation were complete, when Shabbat came, were all creations strengthened.
Thus, the two ideas are one – after eight days the baby will have added strength because he has experienced Shabbat. Such is the nature of Shabbat since the beginning of time - it strengthens all of creation.
May we all be blessed with the invigoration and rejuvenation we so desperately long for this coming Shabbos!
Rabbi Neil Fleischmann
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