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Hashkafa

Falling In or Standing Out?

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Why is Viduy Maasros called a viduy when we aren’t confessing to any wrongdoing?
Chazal teach us that on Rosh Hashanah we are judged collectively and individually. How is that possible?
… I have removed all sacred shares from my home; I have given [the suitable shares] to the Levi, the orphan and widow, in accordance with all the precepts that You commanded us. I have not transgressed your commands nor have I forgotten anything. I have not consumed of it [the second maaser-tithe;] while in mourning, I have not apportioned / consumed any of it while tamei-halachically impure; nor have I used any for the dead, I have paid attention to the Voice of HaShem my Elokim and have acted in harmony with all that You commanded me.

—Devarim 26:13,14

Hashkifah-Look down; from your holy meon– habitation; in heaven and bless Your people Israel, and the soil that You have given us, the land streaming milk and honey, as You swore to our forefathers.

—Ibid 15

And the men arose from there, and they looked down upon Sodom …

—Bereishis 18:16

and they looked down:  Wherever the word הַשְׁקָפָה =hashkafah is found in TeNaK”h, it indicates misfortune, except (Devarim 26:15) “Look down (הַשְׁקִיפָה) from your holy meon,” for the power of gifts to the poor is so great that it transforms the Divine attribute of Wrath to Mercy.

—Rashi ibid from Midrash Tanchuma Ki Sisa 14

Divine Judgment is passed on the world at four intervals [annually] … On Rosh Hashanah all those who’ve come into the world pass before Him like children of Maron i.e. single-file, individually

— Mishnah Rosh Hashanah 16A

And [please] do not put Your slave on trial; for before You [under Your exacting judgment] no living being will be vindicated.

—Tehillim 143:2

Who can say: “I have made my heart meritorious; I have purified myself from my sin”?

—Mishlei 20:9

Rabbah bar Bar Chanah said in the name of Rav Yochanan: [All the same on Rosh Hashanah] they are all viewed [together] with a single [all-encompassing] look. Rav Nachman bar Yitzchok said: We also have learned the same idea: “[From the place of His habitation He looks השגיח upon all the inhabitants of the earth.] He that inventively designed the hearts of them all, Who comprehends all their doings” (Tehillim 33:14,15). … what it means is this: The Creator sees their hearts all-together and considers all their doings[collectively].

— Gemara Rosh Hashanah 18A

The revealed facet of this teaching of the sages is self-evident but the esoteric meaning is undoubtedly difficult to grasp

—Rambams commentary to Mishnah ibid

Rabi Yochonan taught “tithe so that you grow wealthy.”

—Taanis 8B

The pauper speaks pleadingly; but the affluent respond impudently.

—Mishlei 18:23

 The juxtaposition of the Yamim Nora’im-days of Awe; and Parashas Ki Savo, almost always read a mere two weeks before Rosh Hashanah, is among the oddest vagaries of the Torah calendar. Whereas the month of Elul, the yemei Selichos and Yamim Noraim are characterized by detailed A-Z confessionals the “viduy” maasros-“confession” of proper tithing; that we find in Parashas Ki Savo seems to be anything but a confessional. While the Sforno and other commentaries search for a subtextual sin being alluded to; on the surface it reads like a kind of turned-on-its-head anti-confessional informed by an apparently unseemly braggadocio.

In it the “confessor” does not own up to any wrongdoing at all. On the contrary — he spells out all of the righteous and law-abiding things that he has done vis-à-vis the tithing of his agricultural produce.  If this braggarts confessional were not enough the cocky confessor concludes his Divine conversation with a crude, insistent, strong-armed demand; boldly inviting Divine scrutiny and reeking of tit for tat: “Hashkifah … and bless Your people Israel, and the soil that You have given us … as You swore to our forefathers.” It’s almost as if the confessor was kivyachol-so to speak; challenging HaShem by insisting “I’ve done mine, now You do Yours!”

We know that on the yemei hadin-judgment days; of Rosh Hashanah and Yom Kippur the Divine Judgment proceeds along two, seemingly mutually exclusive tracks; the individual and the collective.  On the one hand the mishnah teaches that on Rosh Hashanah, like sheep passing beneath the shepherds crook for exclusive inspection, all pass before G-d single-file, kivyachol, to be judged individually.  But on the other hand the gemara, teaches that on Rosh Hashanah all are viewed and judged collectively with a single all-encompassing look. According to the Lubliner Kohen, the gemara was, so to speak, apprehensive of the awesome and awful implications of trying to survive such a withering examination and, so, it diluted “sweetened” absolute justice with the less demanding single, all-encompassing look. The Rambams comment that “the esoteric meaning of this mishnah is undoubtedly difficult to grasp” is interpreted by one of the great 20th century Jewish thinkers to mean that judging collectively and individually simultaneously are two antithetical elements in one process. It seems impossible that they could coexist.

That said, being judged as a member of a large collective is the safer of the two tracks and lends itself to greater optimism for a positive outcome for the defendants. As the Izhbitzer explains; HaShem judgmental scrutiny is infinite in its scope and breadth and plumbs the infinitesimal in its attention to detail.  Whenever He focuses on a single individual that individual is gripped by terror, for no individual can face G-d and declare that s/he is completely righteous and totally free of sin. One on trial by G-d can only exhale and begin to relax a bit when s/he is part of a communal body and when it is that collective entity, rather than its individual component parts, that is being judged. In a collective the component parts “clarify” one another for every soul is outstanding and pure in one specialized field. Or, as the Lubliner Kohen puts it, component parts of the whole are complimentary.  What one lacks another completes … and vice versa.

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Understanding Why We Believe in the Divinity of Torah

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Rambam Mishna Torah – Yesodei Ha Torah – Chapter 8

Halacha 1

The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone’s belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery.

All the wonders performed by Moses in the desert were not intended to serve as proof [of the legitimacy] of his prophecy, but rather were performed for a purpose. It was necessary to drown the Egyptians, so he split the sea and sank them in it. We needed food, so he provided us with manna. We were thirsty, so he split the rock [providing us with water]. Korach’s band mutinied against him, so the earth swallowed them up. The same applies to the other wonders.

What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger’s. Our ears heard, and not another’s. There was fire, thunder, and lightning. He entered the thick clouds; the Voice spoke to him and we heard, “Moses, Moses, go tell them the following:….”

Thus, [Deuteronomy 5:4] relates: “Face to face, God spoke to you,” and [Deuteronomy 5:3] states: “God did not make this covenant with our fathers, [but with us, who are all here alive today].”

How is it known that the [revelation] at Mount Sinai alone is proof of the truth of Moses’ prophecy that leaves no shortcoming? [Exodus 19:9] states: “Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever.” It appears that before this happened, they did not believe in him with a faith that would last forever, but rather with a faith that allowed for suspicions and doubts.

Halacha 2

Thus, those to whom [Moses] was sent witnessed [his appointment] as a prophet, and it was not necessary to perform another wonder for them. He and they were witnesses, like two witnesses who observed the same event together. Each one serves as a witness to his colleague that he is telling the truth, and neither has to bring any other proof to his collegue.

Similarly, all Israel were witnesses to [the appointment of] Moses, our teacher, at the [revelation] at Mount Sinai, and it was unnecessary for him to perform any further wonders for them.

This concept [is alluded to in the interchange between God and Moses at the revelation of the burning bush]. At the beginning of his prophecy, the Holy One, blessed be He, gave him the signs [and wonders] to perform in Egypt and told him [Exodus 3:18], “And they will listen to your voice.”

Moses, our teacher, knew that one who believes [in another person] because of signs has apprehension in his heart; he has doubts and suspicions. Therefore, he sought to be released from the mission, saying: “They will not believe me” [Exodus 4:1], until the Holy One, blessed be He, informed him that these wonders [were intended only as a temporary measure,] until they left Egypt. After they would leave, they would stand on this mountain and all doubts which they had about him would be removed.

[God told him:] Here, I will give you a sign so that they will know that I truly sent you from the outset, and thus, no doubts will remain in their hearts. This is what is meant by [Exodus 3:12]: “This will be your sign that I sent you: When you take the people out of Egypt, you will serve God on this mountain.”

Thus, we do not believe in any prophet who arises after Moses, our teacher, because of the wonder [he performs] alone, as if to say: If he performs a wonder we will listen to everything he says. Rather, [we believe him] because it is a mitzvah which we were commanded by Moses who said: If he performs a wonder, listen to him.

Just as we are commanded to render a [legal] judgment based on the testimony of two witnesses, even though we do not know if they are testifying truthfully or falsely, similarly, it is a mitzvah to listen to this prophet even though we do not know whether the wonder is true or performed by magic or sorcery.

Translation from Chabad.

Of Fanatical Humility and Impetuous Self-Confidence

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Why were there some who hoarded the manna?
What turned Wormy before it even spoiled?
Why did Yisro arrive right after the disaster at Rephidim?

Moshe said to them, “let no man leave any [mann-manna;] over until morning.”But they did not listen to Moshe, some men left some over until morning and it became maggoty with worms and putrid and Moshe grew angry at them.

— Shemos 16:19,20

And putrid: This verse is transposed, because it first became putrid and only later did it grow maggoty with worms, as it says: “It did not putrefy nor become maggoty with worms.” (ibid:24), and such is the natural progression of all things that become wormy.

— Rashi ibid citing Mechilta

They put it [the extra portion of mann that fell on Friday] away until [Shabbos] morning as Moshe had commanded. It did not putrefy nor become maggoty with worms.

— Shemos 16:24

The entire community of the Bnei Yisrael-the children of Israel; moved on from the Sin Desert traveling by the word of G-d, until they camped in Rephidim.

— Shemos 17:1

Moshe named the place [Rephidim] Testing-and-Argument after the quarrel of the Bnei Yisrael and after their testing of HaShem. They had asked “Is HaShem within us or not?”

— Shemos 17:7

To every thing there is a phase, and a time to every purpose under the heaven …   A time to love,  and a time to hate;  a time for war,  and a time for peace. 

— Mishlei 3:1,8

The lashon kodesh-Torah Hebrew; homograph/homophone middah can be defined as both a psycho-spiritual tendency, as in middos tovos-refined character traits, or as a unit of/ a tool for calculating measurements, as in middos umishkalos-measures and weights. From Maimonides to Rav Eliyahu Lazer Dessler (see Michtav m’Eliyahu II pp. 248-249), many baalei mussar-Jewish ethicists; explain the common root of these two dictionary entries as deriving from the truth that all of our psycho-spiritual tendencies are meant to be weighed, measured and applied in a precise, deliberate manner, at the proper time and under the correct conditions. Millimeters and kilometers are both true and valid metric units. But woe to the one who measures his footraces in millimeters and who gauges the thickness of his glass lenses in kilometers.

Even those middos that we consider to be intrinsically good can turn negative if pursued or applied excessively — nothing fails like excess.  The obverse of this coin is that there are no intrinsically evil middos and that we are meant to play the entire hand that G-d has dealt us. Perhaps the milk of human cruelty, jealousy and stinginess needs to be doled out with an eye-dropper and at very infrequent intervals (or even once in a lifetime) but as long as the eye dropper is wielded with measured, precisely calibrated applications, then cruelty, jealousy and stinginess become good middos as well.

Moreover, just as a merchant can put his thumb on the scale or otherwise falsify his weights and measures to short-change the customers, there exist counterfeit, false middos shebenefesh– psycho-spiritual tendencies; that somewhat approximate, but that misrepresent and counterfeit, the genuine article. The Izhbitzer examines two middos at the root of two narratives in our sidrah-weekly Torah reading; in light of this.

What motivated those who defied Moshe and left over a portion of their mann for the following day?  Most would aver that they lacked faith and trust in G-d, that despite already experiencing the mann’s miraculous descent from heaven and its extraordinary capacity to sustain them, they somehow felt that HaShem would not deliver on His promise the following day. But this really beggars credulity.  Why would anyone believe that HaShem would cause the mann to fall one day and fail to do so the next day?

The Izhbitzer maintains that their hoarding derived from not believing in themselves, from a self-confidence deficiency. In modern terms we’d call this low self-esteem or an inferiority complex. He says that the hoarders did not doubt HaShem’s munificence to the entirety of k’lal Yisrael-the Jewish people; and were sure that the following day mann would fall from heaven for k’lal Yisrael … just not for them personally — that somehow their particular allotted portions would be missing.  The Izhbitzer sharply condemns their low self-esteem terming this ersatz, counterfeit humility anavah beushah– rancid, putrefied humility.  Then as now, some people of a particular religious sensibility mistake low self-esteem for anavah-humility; a most laudable middah.   But the Izhbitzer teaches that no individual should consider themselves worse or less deserving than the balance of k’lal Yisrael. This is either taking humility to an exaggerated, and thus counterproductive, extreme or it is coming from an unhealthy element in the person’s makeup and is not sourced in true humility at all.

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Deep Into Darkness Peering, See the Light of the Intermediary Disappearing

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This weeks installment is dedicated l’iluy nishmas Gitel Leah a”h  bas Menachem Mendel Hy”d, Mrs. Lidia Schwartz nee’ Zunschein whose yuhrzeit is this week.

Did the plague of darkness cross the boundaries of Goshen?
Why is the plague of darkness the only one in which the Torah reveals that the opposite was happening to the Israelites?

Moshe lifted his hand towards the sky and there was obscuring darkness throughout the land of Egypt for three days. People could not see one another nor could anyone rise from beneath [the palpable, immobilizing darkness] for [another] three days. However, there was light for all of the Bnei Yisrael in their dwellings.

—  Shemos 10:22,23

Arise, shine, for your light has come, and the glory of the HaShem shines upon you. For, behold, darkness covers the earth and dark thick clouds [covers] the peoples; but upon you HaShem will shine, and His glory will be seen upon you. Nations will walk by your light and kings [will march] by the radiance of your shine.

— Yeshaya 60:1-3

No longer will the sun provide you with daylight and radiance, nor will the moon illuminate [the night for you]; but HaShem will be an everlasting light for you, and your Elokim will be your brilliance.

— Yeshaya Ibid:19

Even the darkness is not too dark for You, but the night shines as the day; the darkness is as the light.

—  Tehillim 139:12

HaShem will plague Egypt, plaguing and healing …

— Yeshaya 19:22

“Plaguing” the Egyptians and “healing” the Bnei Yisrael-the Children of Israel.

— Zohar commenting on the above pasuk

As in the days of your exodus from land of Egypt I will display miraculous things.

—  Michah 7:15

Rabi Yehudah combined and split up the makkos-plagues of Egypt; into simanim– mnemonics: Dtzac”h, Adas”h, B’acha”v

—  Haggadah shel Pesach

The Midrash says that wherever a Jew would sit down things would become illuminated for him. Rav Leibeleh Eiger explains that the Midrash deduces this from the difference in the Torahs description of the Bnei Yisrael being unaffected by makkas choshech– the plague of darkness; compared to the makkas barad-plague and hail.  When describing the plague of hail the Torah writes: “It was only in the Goshen where Bnei Yisrael were, that there was no barad” (Shemos 9:26). If makkas choshech had been identical to makkas barad what we should have had was a pasuk reading something along the lines of “No darkness dimmed the land of Goshen” or “there was abundant light throughout the boundaries of the Bnei Yisrael.” Instead the pasuk emphasizes the dwellings of the Bnei Yisrael rather than a particular area on the map of Egypt.

In fact, darkness lay on the land uniformly and respected no boundaries.  Darkness fell into pharaoh’s palace and land of Goshen equally.  The dichotomy between the Egyptian and the Israelite experience during this plague was not geographically rooted.  Instead, it derived from the difference between the Israelite an Egyptian soul. As the Jewish soul cleaves to HaShem, the dynamic that allowed the Bnei Yisrael to be untouched by this plague was that the Ohr Ein Sof Baruch Hu-the Light of the Endless One – Blessed is He [alternatively the Endless Light– Blessed is He]; was with them and, perhaps, diffusing through them.

While we’re all very familiar with the simanim of the Haggadah: Dtzac”h, Adas”h, B’acha”v , dividing the 10 plagues of Egypt into two sets of three followed by a final set of four, Rav Leibeleh Eiger introduces another way of categorizing the plagues.  He asserts that only during the first nine of the plagues, of which darkness is the final one, did the Egyptians have the opportunity of exercising their free will to liberate the Bnei Yisrael and dismiss them from the land.  The final plague, makkas bechoros-the smiting of the firstborn; forced their hands.  At that point they had they no longer had any choice in the matter.  Viewed in this way the makkos are divided into 9+1.  Makkas chosech was the final plague while makkas bechoros was something qualitatively different altogether.  As such, makkas chosech was the beginning of geulah-redemption; of the Bnei Yisrael from the Egyptian exile.  As darkness engulfed the land the salvation began.

In Jewish eschatology one of the hallmarks of the ultimate Geulah at the end-of-days, is that the presence of G-d will be palpable and manifest and that all powerless idols and false ideologies will be exposed for the obscuring mirages they are. Their smoke —their pollution — will blow away, scattered by the fresh winds of truth.  The Geulah will be a kind of cosmic reboot where everything is reset and recalibrated to the Manufacturer’s factory settings.  In order to get a glimpse of the ultimate Geulah it is instructive to study the sources describing how these “factory settings” where first fiddled with and misaligned.

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The Ethics of “What’s in it For Me?”

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Why was Yehudahs approach to saving Yoseph so different from that of Reuvens?
Why do the sages condemn those who find merit in Yehudahs tactics?

Reuven heard these words [the brothers’ plot to murder Yoseph] and tried to rescue him saying “Let’s not kill him.” And he said to them “Don’t commit bloodshed … “

— Bereishis 37:21,22

Don’t spill the blood of an innocent man

— Targum Yonasan ben Uziel ibid

Reuven responded and said “ didn’t I tell you not to commit a sin against the lad [Yoseph]? but you didn’t listen. Now a Divine accounting is being demanded for his blood”

— Bereishis 42:22

And Yehudah said to his brothers: “What will we gain [ מה בצע] if we slay our brother and conceal his blood?”

— Bereishis 37:26

And the greedy one desirous of gain [ובוצע ברך] blesses himself … in having infuriated HaShem

— Tehillim 10:4

Rabi Meir says: This passuk  [ובוצע ברך] refers to none other than Yehudah, for it is written, And Yehudah said to his brothers: “What will we gain [ מה בצע] if we slay our brother and conceal his blood?” So all who praise/bless Yehudah, the botzeia; infuriate [HaShem] …

— Sanhedrin 6B

There was a small city, with only a few inhabitants; and a great king came against it, surrounded it, and built great siege-works against it.  A poor wise man was present in the city who, by his wisdom, liberated the city; yet no one remembered that poor man.

— Koheles 9:14,15

[The above passage is interpreted as referring to the milchemes hayetzer-man’s internal moral battle to exercise his free will properly. The “great king” refers to the yetzer hara-inclination to evil; while the “poor-wise” man represents the yetzer tov-inclination to good. The Gemara comments:] “At the time that the yetzer hara holds sway no one can even remember the yetzer tov.”

— Nedarim 32B

Rabi Yehudah quoting Rav said  “One should always busy himself with Torah [study] and Mitzvah [performance] even if he does so for ulterior motives for the result will eventually be that, from within the ulterior motives, he will [develop to] attain the level of [Torah study and Mitzvah performance] for its own sake.

— Nazir 23B

Both Reuven and Yehudah tried to dissuade their other brothers from harming Yoseph. But their diverse approaches are markedly different. Reuven is an ethicist exhorting the brothers to avoid sin and spilling the blood of innocents. Reuven appeals the better angels of their natures and argues, in effect, that virtue is its own reward and that they ought to do the right thing for its own sake. Yehudah is a pragmatist.  His tactic to get the brothers to drop their murderous plan is “What’s in it for us? What do we stand to gain either monetarily (Rashi’s interpretation) or in terms of our fathers affection?”  There is no trace of a moral or halachic argument in Yeudah’s words.

The Izhbitzer explains that Yehudah based his approach on the psycho-spiritual dynamic revealed by the Gemara-Talmud; that “At the time that the yetzer hara holds sway no one can even remember the yetzer tov.” When the Divine Will chooses to test us It causes us to completely forget the severity of the prohibition and to put the moral repugnance of the sin out of our minds. HaShem designed the mechanism of bechirah chofshis-human free-will; to function such that, in the heat of the nisayon-test; when the yetzer hara asserts itself, none can even remember the yetzer tov. While enmeshed in the ethical challenge to reject evil and embrace good, exhortations for moral and ethical behavior, to do the right thing for its own sake, will fall on deaf ears.  The time for understanding  and internalizing the lessons of the superiority of good over evil and that virtue is its own reward is pre-need. In the heat of the moment of trial the inclination to do good is nowhere to be found.

It is at times like these when the most efficient tool against embracing evil, abusing our bechirah chofshis, is to appeal to pragmatic considerations and ulterior motives. The Izhbitzer maintains that Yehudah was a down-to-earth “man of the world” well acquainted with hardheaded realities and that he recognized that the brothers were in the very thick of a great nisayon. There internal voices of conscience and morality had been silenced and he understood that any appeals based on morality and ethics emanating from him would be similarly ignored.  And so he forwarded the מה בצע –what’s in it for us?  What will we gain?; argument. Even when the yetzer hara holds sway people “remember” such practical considerations and, if compelling enough, they can dissuade would-be-sinners from doing evil or, at least, affect some damage-control and diminish the intensity of the sin.

The brothers were in the midst of a great nisayon, their collective memory loss of their yetzer tovs was so great that they were convinced that the murder that they sought to do was justified and was, in fact, the moral and ethical thing to do.  Many meforshim-commentaries take the approach that the brothers convened as a Sanhedrin and ruled that Halachah demanded that Yoseph  be put to death.  The Sforno (37:25) opines that they had ruled Yoseph to be a rodeiph-a “chaser” with homicidal intentions. In such cases anyone may kill the rodeiph to save the life of the would-be murder victim. While the Izhbitzer asserts that the brothers ruled that Yoseph, trying to drive a wedge between them and their father was amounted to sundering the unity of HaShem. In so doing Yoseph had committed a capital offense akin to idolatry.

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Only G-d Can Make an Identity

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What is the true definition of Identity?

Why does the Midrash call the second blessing of the Amidah “HaShems blessing”?  as though the others are not.

I believe with complete faith that the Resurrection of the Dead will occur at the time when the Creator wills it … 

— 13th Article of Faith per Maimonides

 I will make you into a great nation. I will bless you and magnify your name. You shall become a blessing.

 — Bereishis 12:2

Rabi Chiya bar Ze’eerah said [How was Avraham’s name magnified? Through becoming a blessing! HaShem said] “Your blessing precedes mine for [in the amidah-silent standing devotion] only after they recite the blessing ‘Shield of Avraham’ do they recite the blessing of ‘He Who resurrects the dead’ “

— BeMidbar Rabbah-Nasso 11:4

 [The Caesar] Antoninus said: “I am well aware that the least one among you [Tannaim-authors of the Mishnah] can bring the dead to life”

— Avodah Zarah 10B

 An Angel comes to the grave and asks [the deceased] “what is your name?” He responds: “It is known and revealed before the Blessed One that I do not know my name.”  

— Pirkei d’Rabi Eliezer

Elokim made man level/straight; but they [men] have sought out many schemes.

— Koheles 7:29

[During the Resurrection HaShem] Desires to Straighten the crooked.

— Zohar Beshalach page 54A

People are resurrected in the same condition in which they died.  If they were lame, deaf or blind when they died; they will still be lame, deaf or blind when they are restored to life. Only afterwards will they be healed of their blemishes … they will even be wearing the same clothes …   [Why will HaShem resurrect the dead in this manner?] So that the wicked will not claim “[this is not true resurrection for] those who rose are not the same persons which He slew”. So the Holy Blessed One says “Let them arise in the same state as they went [while alive], I will heal them afterwards.”

— Midrash Tanchuma Vayigash 8

 Rabi Chiya bar Ze’eerah’s teaching seems odd. Why, asks the Bais Yaakov, the second Izhbitzer, should the first brachah-blessing; of the amidah be considered any less “HaShems blessing” than the second?  HaShem is both “He Who resurrects the dead” and the “Shield of Avraham”?

The answer, simply put, is that while human beings could, theoretically, approximate the role of protecting Avraham from harm and enemies and thus presume the role of  “shield of Avraham”; no human being can quicken the dead — even for a moment. Thus of all the many prayers, blessings and liturgy that praise Him, HaShem chooses to describe the second blessing of the amidah as “His” brachah.

But this answer dare not be understood on a superficial level.  As we believe in hashgachah peratis-micromanaged Divine Providence; we know that even if a human being were to protect Avraham from harm and enemies he could not possibly do so without HaShem enabling him to do so. But if deeds accomplished through Divine facilitation (in other words all human endeavors) are still counted among human accomplishments then so should resurrection! The prophets Eliyahu and Elisha and, possibly, Yechezkal resurrected the dead. Moreover, as the Caesar Antoninus observed, any Tanna had this capacity as well. Some might argue that current microsurgery techniques that reattach severed limbs and restore them to full function is a kind of resurrection. Likewise, if cloning technology continues apace to the point that a fully functional and completely identical human organism can be replicated from a cadavers DNA, everyone will acclaim this as a medical miracle of resurrection.

Medicine has long been concerned with memory and identity loss through amnesia and dementia. World literature and folklore is replete with tales of identity swaps e.g. The Prince and the Pauper. While infrequent episodes of identity theft have always plagued society, in our era, in which identifying personal and financial information is routinely stored electronically, identity theft has become a crime pandemic. The Bais Yaakov teaches that what we believe as a part of our theology, what makes the ultimate Resurrection of the Dead uniquely Divine, is not so much that HaShem will restore life to lifeless corpses but that He will return the truest, profoundest identity to those who have lost it.

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The Deluge of Youth

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What do mankinds greatest and worst generations have to do with one another?
“The Fountain of Youth” … why has mankind been searching for it from time immemorial?

And HaShem said: “My Spirit shall not keep on judging man forever, for he is nothing but flesh.  His days will be a hundred and twenty years.”

— Bereshis 6:3

I will be slow to anger for 120 years. If they do not repent I will bring the Flood upon them.

— Rashi ibid

Where is Moshe alluded to in the Torah? — In the verse: “For he is nothing but flesh” [the gimatriya-numerical value; of the Hebrew words משה –“Moshe” and בשגם  – “For (he) is nothing but” are equivalent. Moshe lived exactly 120 years]

— Chulin 139BR

Go [My prophet] and call into the ears of Jerusalem, declaring: HaShem says as follows: For you[r sake] I will remember the affection of your youth, the love of your nuptials; how you followed Me into the wilderness, into an uncultivated land.

— Yirmiyahu 2:2

Remember, HaShem, Your compassion and Your loving-kindnesses; for they began before time. Do not remember the sins of my youth, nor my transgressions …

— Tehillim 25:6,7

Who Satiates your old age with good; so that your youth will be renewed like the eagle.

— Tehillim 103:5

 

Youth is an uncanny time in our lives.  While imprisoned within it we want nothing more than to escape it. Once we have escaped it we spend the balance of our lives yearning wistfully and futilely to return to it. By turns we long for the carefree times, irresponsibility, limitless possibilities, direction-changing impressions, dependence
on-others, physical attractiveness, good health, idealism and the simplicity of time when we were young.  From ancient and 16th century legends of Ponce de León searching for the Fountain of Youth to the contemporary multibillion dollar cosmetics and cosmetic surgery industries; vast swaths of mankind have never ceased looking for ways and means of recapturing youth.

Most of all we long for the sheer vitality, power and strength that marks our early lives.  When we were young we had the speed, strength, stamina, mental acuity, inquisitiveness, reckless courage and optimism to accomplish great and meaningful things.  Many used their youthful, robust powers for good. However, lacking the skill and wisdom of age and experience; youth is also characterized by catastrophic mistakes, crimes and misdemeanors. Accelerating at youthful takeoff velocity, the young often take forks in life’s road that make U-turns impossible. The lion’s share of crimes is committed by the young.  Maturity and old-age are marked not only by longing for the restoration of youthful energy, but by remorse and regret over youthful indiscretions and catastrophic misdeeds.

Rav Tzadok, the Kohen of Lublin, teaches that this is not merely true of individuals but for mankind as a whole. In its youth mankind was capable of great virtue and good — chessed neurim-the lovingkindness of youth; and of incredible transgression and evil — chatas neurim-the sins of youth.

Read more The Deluge of Youth ›

I’m Happy … Feeling like a Room without a Glass Roof

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Is Judaism a meritocracy or an aristocracy?
Why do we dwell in our Sukkos on Shabbos but do not fulfill the mitzvah of Lulav on Shabbos?
Why is a stolen Lulav invalid for performing the mitzvah when one does fulfill the mitzvah of Sukkah in anothers Sukkah?

[The nation of] Israel was crowned with three crown: the crown of Torah, the crown of priesthood, and the crown of royalty. Ahron merited the crown of priesthood, as the passuk-verse; declares: “And it will be an eternal covenant of priesthood for him and his descendants following him.”(Bemidbar 25:13).  David merited the crown of royalty, as the passuk declares: “His progeny will continue eternally, and his throne will be as the sun before Me.” (Tehillim 89:37)

The crown of Torah lays at rest; waiting and ready for all, as the passuk declares:  “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov” (Devarim 33:4).  Whoever desires may come and take it. Lest you say that the other crowns are superior to the crown of Torah, consider that the passuk declares: “By me [Torah], kings reign, princes decree justice, and nobles rule” (Mishlei 8:15,16).  Thus, you have learned that the crown of Torah is greater than the other two.

— Rambam: Laws of Torah Study 3:1, 2

 

Today is to do them (the mitzvos) and tomorrow is NOT to do them. Today is to do them and tomorrow is to receive their reward.

— Eruvin 22A

Judaism contains elements of both an aristocracy and a meritocracy. On the one hand being a Kohen, a Levi or a candidate for Moshiach– the Messiah; is purely an accident of birth.  Jewish identity itself is determined by biological matrilineal descent while tribal identity is determined by patrilineal descent.

But on the other hand our sages teach us that a mamzer-one born from a kares prohibited union; who is a talmid chacam-Torah scholar; takes precedence over a Kohen Gadol-High Priest; who is an am haaretz-ignoramus. Anticipating sociological patterns, Chazal comment “take heed of [the dignity of] the children of the impoverished, for Torah [scholarship] shall emanate from them”(Nedarim 81A) and “[why is it] that the sons of talmidei chachamim are rarely talmidei chachamim themselves?” (ibid).  Some of history’s greatest Jews e.g. Onkelos, Rabi Meir and Rabi Akivah were geirim-righteous converts; or their descendants.  On this level Judaism is the ultimate meritocracy with no glass ceilings that impede upward social-spiritual mobility.

We will see that paradoxically; the aristocratic, heredity-based aspect is actually the more egalitarian, classless of the two elements whereas the meritocracy creates a stratified, multi-tiered hierarchy. Based on two Halachic differences between Sukkah and Lulav-the four species; the Izhbitzer understands the two mitzvos of the holiday in light of the hereditary- and merit-based components of kedushas Yisrael-Jewish sanctity.

On Shabbos the Halachah exempts us from fulfilling the mitzvah of Lulav whereas we are still obligated in the mitzvah of Sukkah.  The reason for the contrast is that Shabbos is a scintilla of Olam Haba-the Coming-World wherein avodah-serving the Creator through the exercise of free-will; no longer exists. There (then?) all that the person toiled to acquire in the here-and-now world through his choices and actions are secured in his heart. This is why all 39 categories of creative activity are prohibited on Shabbos. Whether we are speaking of our weekly Shabbosos or “The Day that shall be entirely Shabbos and eternal rest”, only one who has exerted himself on Shabbos eve will enjoy the fruits of his labors on Shabbos (Cp. Avodah Zarah 2A). Sukkah is an effortless mitzvah, one is merely “there.” Sukkah represents the hereditary kedushas Yisrael present in the heart of every Jew passed along like spiritual DNA from the patriarchs. The mitzvah of Sukkah resonates with same the kind of “all our work is done” sensibility that inform Shabbos and Olam Haba.

But Lulav, which we take up in our hands and move in every possible direction of human endeavor, is characteristic of all mitzvos maasiyos– the mitzvos requiring decision-making, exertion and activity. The Izhbitzer’s disciple, Rav Laibeleh Eiger points out that the gimatriya-numerical value; of Esrog is 610. When we count the other three species used to fulfill the mitzvah along with the Esrog the sum is 613, the precise total of all of the mitzvos. The 4 species embody every possible avodah endeavor. There is something very proactive, workmanlike and this-worldly about Lulav that makes it inconsistent with Shabbos.

Read more I’m Happy … Feeling like a Room without a Glass Roof ›

Defeating Self-Defeat

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Why do people constantly sabotage themselves?
How does the scapegoat atone for the sins of Uza and Azael?

And Ahron [the Kohen Gadol-high priest] should place two lots on the two goats; one [marked] for HaShem and the other [marked] for Azazel

— Vayikra 16:8

And Ahron should press his two hands on the live goats head and confess all the sins of the Bnei Yisrael-Jewish people; on it, rebellious acts and unintentional offenses.  When, by doing so, he has placed them [all of these sins] on the goats head, he should send it into the desert with a man of the hour.

— Ibid 16:21

What would he [the man of the hour] do? He would take a crimson ribbon and tear it in two.  Half was tied to a sharp boulder while the other half was tied between the goat’s two horns.  He then pushed the goat backwards [over the peak] and it would roll down the mountain.  The goat was ripped limb from limb before it got halfway down the craggy mountain.

— Mishnah Yoma 6:6

The Rabbis taught: [why] “Azazel”?  That it should be strong and hard … the academy of Rabbi Yishmael taught [why] “Azazel”? for it atones for the deeds of Uza and Azael [two fallen angels].

—Yoma 67B

Rami bar Chama taught: the numerical values of the word Hasoton-the Satan; is 364. This implies that for 364 days of the year he has authorization to prosecute but that on [one of the year’s 365 days] Yom Kippur … he does not.

—Yoma 20A

Reish Lakish taught: The Satan-the prosecuting attorney on High; the Yetzer Hara-the inclination to evil; and the Malach Hamaves-the Angel of Death; are one and the same entity.

—Bava Basra 16A

It is odd and almost counterintuitive that man, allegedly the most highly evolved of all organisms, should have the weakest of all survival instincts.  From the cradle to the grave humans are capable of reckless behaviors that endanger lives and limbs.  Humanities self-destructive tendencies manifest themselves in a wide variety of ways.  From subconscious acts of self-sabotaging predicated on the excessive fear of failure, to cuttings and other forms of self-inflicted mutilation; from anorexia to obsessive overeating; from rampant consumerism that spells ecological disaster to nuclear fueled geopolitics that continue to push the envelope towards assured mutual destruction.

The most striking expression of the inclination to self-destruct is found in individuals who commit suicide including the most faddish and trendy iterations of murdering oneself including physician-assisted suicide, cop-assisted suicide and murder-suicides characteristic of both domestic violence and terrorist bombings. All in all both individual humans and humanity as a whole seem hell-bent on self-destruction.

Whence this uniquely human drive to destroy ourselves?

The centerpiece avodah –Divine service; of Yom Kippur was the lottery of the two goats; one goat dedicated to HaShem whose blood was sprinkled in the inner sanctum while the other goat was designated as the sair laAzazel-the goat “dedicated” to Azazel; and was pushed off of a jagged cliff in the desert wilderness.  In the popular vernacular the goat that “lost” the lottery is commonly known as the scapegoat.  Many a proverbial quill has been broken in the commentaries attempts to explain such a puzzling avodah, especially on the holiest day of the year. The Ramban characterizes it as a bribe to the sitra achara-“the ‘other’ [dark] side”; while the Lubliner Kohen does not mince words and calls it an act of idolatrous worship that is, nevertheless, the Will of HaShem.

The Bais Yaakov, the second Izhbitzer Rebbe, offers a novel approach that recasts the sair laAzazel as the antidote for the human drive for self-destruction. But before presenting it I must introduce the foundation to unlocking the mystery of human self-destructiveness upon which the Bais Yaakov’s approach is based. It is a teaching found in the text and a hagahah-margin gloss; in Rav Chaim Volozhiners Nefesh Hachaim (pp.21, 23).

Read more Defeating Self-Defeat ›

Jewish Spiritual Exceptionalism

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When it comes to social media, they say that Facebook is for the people you used to know, Linked In is for the people you currently know, and Twitter is for the people you want to know. Facebook has served the “used to know” function for me and I have reconnected to many whom I grew up with in my old neighborhood.

One of the people I’ve reconnected with. and shared a number of restaurant meals. is a close friend from elementary school. He’s an extremely intelligent, well read, AP History teacher. He describes his political leanings as Scandinavian Socialist, which he says would classify him as a left-wing loony in this country. In any case, when we get together we discuss all the hot topics and I find our meetings enjoyable, informative, and challenging.

At a recent dinner we were discussing, American Exceptionalism, the theory that the United States is qualitatively different from other nations. Wikipedia has a good write up on American Exceptionalism which you might want to skim. My friend said that he has no problem with American Exceptionalism in theory, but that the role is often misused for unfair political or economic gain.

The conversation turned to Judaism and our “chosen” status. He asked why couldn’t Judaism just be one of many possible spiritual paths. I told him that Judaism has no problem recognizing the validity of other spiritual paths. However, we believe that with the Torah G-d granted the Jews a spiritual exceptionalism, with the giving of the Torah, and when we live up to our spiritual mission as described in the Torah, we will be recognized as a nation of spiritual leaders. I defined spirituality as developing a connection and awareness to G-d, the creator and master of the universe.

In addition to the Torah sources, I told him I believed in Jewish Spiritual Exceptionalism because I have met a number of Torah Observant people who are highly developed spiritually. I also pointed out that it’s logical that Judaism’s focus on G-d, through the learning of Torah and observance of Mitzvos in every sphere of life, would lead to the development of spiritually exceptional people.

The non-observant people I have communicated with online and off believe in a spiritual dimension. In fact, my friend above lamented the fact that he had not developed his spiritual side. Our Torah observance provides us with the potential to be spiritually execeptional as individuals and as a nation. We ally need to collectively and continually work on improving our connection to G-d through the improvement of our learning of Torah and observance of mitzvos.

At its root, Torah observance is not about happiness, it’s not about intellectualism, it’s not about a connected community, it’s not about a healthy lifestyle. Fundamentally, Torah observance is the means by which we create our connection to G-d and fulfill our spiritually exceptional role. Perhaps this is what we need to embrace and share with others.

The Way of G-d – A Quick Overview

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A few weeks ago, I posted 12 Fundamental Spiritual Beliefs based on Rabbi Chaim Moshe Luzzato’s Derech Hashem. The context was, if I only had a few minutes and wanted to give an overview, what would I teach from Derech Hashem.
I’ve refined them and created a graphic to help install these fundamental ideas into our long term memory.

WayOfGdOverview

The Way of G-d has four sections
1. Fundamentals of Creation
2. Divine Province
3. The Soul and Prophecy
4. Serving G-d

1. Fundamentals of Creation
Goodness – Hashem created the world to bestow goodness on man, who is composed of a physical body and spiritual soul.
Means – The greatest goodness is coming close to Hashem with our spiritually strengthening free will choices to do mitzvos and avoiding sins.
Environment – Although spiritual influences and forces direct what occurs in the physical realm, man’s free will choices influence the spiritual realm.

2. Divine Province
Purpose – Hashem created and oversees all things for the ultimate purpose of man, and humanity as a whole, to come closer to Him.
Challenges – All the qualities in this world, such as wealth, poverty, gratifications and sufferings,… serve as a challenge for man in pursuit of the goal of attaining closeness to Hashem.
Jews – At this point of history, the goal of fulfilling humanity’s ultimate purpose is dependent on the mitzvos and the aveiros of the Jewish People.

3. The Soul and Prophecy
Levels of the Soul – Man’s physical body is connected to the spiritual world through five levels of soul, the Nefesh, Ruach, Neshamah, Chayah and Yechidah.
Spiritual Perceptions – In addition to his senses, man can receive information about the world through his soul(s) and the processes of dreams, divine inspiration and prophecy.
Prophecy – Many prophets received prophecy in a dream-state, but Moshe’s clear waking-state prophecy was of an entirely different nature, and through it, the Torah was transmitted from Hashem to Moshe.

4. Serving G-d
Mitzvos – Man serves G-d and achieves his purpose in the world through the performance of mitzvos and the study of Torah.
Torah Study – Torah study plays a very large role in bringing man to perfection and the highest positive spiritual influences in the world come about through its study.
Emotion, Thought, Speech & Action – Emotion based mitzvos include love and fear of Hashem, while thought, speech and action mitzvos are classified as continuous (e.g. Belief in Hashem), daily (e.g. Shema), periodic (e.g. Shabbos) and circumstantial (e.g. Mezuzah).

Is Torah Everything … OR is Everything Torah II

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Why is the Zodiac sign of the month of Sivan the twins?
Why are we often frustrated by failure despite having put forth our very best efforts?
Conversely, why does unanticipated success sometimes come our way, relatively effortlessly?

… Similarly the Holy One, blessed be He, say to [the Children of] Israel: ‘My children! I created the inclination to evil but I [also] created the Torah, as its antidote [lit. seasoning]; if you busy yourselves with the Torah, you will not be delivered to your inclinations to evil.

— Kidushin 30B

Our Rabbis taught: There are two kidneys within Man, one of which counsels him to good, [while] the other counsels him to evil; and it is reasonable to suppose that the good one is on his right side and the bad one on his left, as it is written, “A wise man’s heart /insight is at his right side, but a fool’s heart/ insight is at his left.” (Koheles10:2)

— Brachos 61A

I considered my ways, and retraced my footsteps towards your testimonies.

—Tehillim 119:59

If you will “walk/go in” My statutes (Vayikra 26:3)” This alludes to what is written in Tehillim “I considered my ways, and retraced my footsteps towards your testimonies” [King] David was [really] saying “L-rd of the Universe every day I used to think ‘I plan on going to a certain place, and to a certain dwelling’ yet my feet walked me [as if of their own accord] to synagogues and Yeshivos.  Thus ‘[I] retraced my footsteps towards your testimonies’ “

—Vayikra Rabbah 35:1

He enthroned the letter Zayin as king over motion and he bound a crown to it and he combined one with another and with them he formed Gemini (i.e. the zodiacal constellation sign of twins) in the Universe (Space), Sivan in Year (Time) and the left foot in Soul of male and female.

— Sefer Yetzirah 5:7

In the above excerpt cited above from Sefer Yetzirah we find an example of, the kabbalistic– teaching that we’ve learned about in recent weeks; that all that HaShem created exists on the three parallel planes of olam/shanah/nefesh-world/year/soul i.e. in the realms of space, time and spirit.

For Rav Tzadok, the Lubliner Kohen, the parallel between motion, feet and Sivan are all fairly self-evident.  Sivan is the month of Mattan Torah-the Revelation at Sinai; when Torah was brought from Heaven to earth and the all-encompassing system of Torah observance is known as Halachah; a conjugation of the Hebrew verb translated as “walking” or “going”. In Parshas Bechukosai we analyzed passages of the Mei HaShiloach in which the kinetic nature of Torah, i.e. how Torah transforms “standers” and “sitters” into “goers” and “walkers” was explored at length.

What is less self-evident is why the motion of the Torah-of-Sivan relates specifically to the souls left foot rather than to the souls right foot. After all, the wisest of all men taught that mans inclination to evil is associated with the left side of his being (heart/ kidney) why should the Torah-of-Sivan, the source of all that is good and the antidote to the yetzer hara-the inclination to evil; parallel the foot that is on man’s “bad” side?

Read more Is Torah Everything … OR is Everything Torah II ›

So Bad That it MUST be Good

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A SPECIAL REQUEST: Please do not begin reading this devar Torah unless you intend to learn it thoroughly and reach the disclaimer at the very end. To do otherwise could prove hazardous to your spiritual development and health.

How can it be that a small spreading of the white nega–tzara’as rash causes ritual impurity but that if the rash spreads over the entire body it then becomes a sign of ritual purity?

Why is it that on a Sanhedrin tribunal judging capital offenses a mere majority of two voting for guilt is sufficient to execute capital punishment but that if the Sanhedrin votes for guilt unanimously that the accused is declared innocent and “walks”?

But if the white mark increases in size on the skin after it was shown to the Kohen, who purified it, the person must again show it to the Kohen.  If the Kohen observes that the rash on the skin has increased in size he shall declare the person impure, it is the leprous curse.

—Vayikra 13:7,8

[This is the law] if the leprous area flourishes over the skin so that it covers all the skin of the afflicted person from head to foot wherever the Kohen can see: When the Kohen sees that a leprous discoloration has covered all the [person’s] skin he must declare the afflicted person pure. It has turned completely white [and so] he is pure.

—Vayikra 13:12,13

Rabi Kahana said: If the Sanhedrin unanimously found [the accused] guilty, he is acquitted. Why? —Because we have learned that final sentencing must be postponed till the next day [after the completion of the trial] in the hope of finding new points in favor of the defense. But these [judges who voted unanimously] will no longer [be capable of] see[ing anything exonerating or meritorious] for him

 —Sanhedrin 17A

Rabi Yochanan said, “Yehudah wanted to pass by [Tamar], but God sent the angel who is appointed over lust. The angel said to him, ‘Yehudah!  Where are you going? Where will kings come from? Where will great men come from? Where will redeemers come from?’”… “And he veered towards her on the road” (Bereshis38:16)—Coerced against his will [not in his best interests

                                                                                                                                      —Bereshis Rabbah 85:8

Belief in human Free-Will is a fundamental of our faith. In Hilchos Teshuvah (chapters 5,6) the Rambam argues spiritedly and convincingly for the veracity and reality the human Free-Will refuting the arguments and beliefs of the determinists and incompatibilists, even the ones who attempt to support their contentions by quoting pesukim from the TeNaC”h.  Later commentaries point out that the eleventh Maimonidean article of faith is Divine Reward and Punishment and that such a belief is untenable unless human Free-Will is real and not a myth.

That said it is equally important to remember that our Free-Will is limited and not absolute or all-encompassing.  In his treatise on Free-Will, Rav Elya Lazer Dessler uses the following allegory to illustrate this point: When two neighboring countries are war with one another in theory the potential exists for the absolute victory of one country or another.  In this scenario country “A” would conquer and annex every last acre of enemy country “B”s land, raising their national colors and imposing their laws and governmental system over every inch of what was formerly enemy territory.  But in practice, on any given day during any given battle of the war only a small portion or, in a multiple front war, several small portions of territory are actually being contested.  Armies advance and retreat and what was firmly under the control of one country or another last week, last month or last year may be in enemy hands today.  Nevertheless, in a long wars ebb and flow the actual current battlefronts comprise a relatively small to tiny portion of the combatant countries total land mass. Read more So Bad That it MUST be Good ›

The Tefilla Gathering and Going Beyond Ultra

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I went to the Tefilla Gathering on Sunday in the Wall Street area. It was a tremendous Kiddush Hashem as 40,000 Jews gathered peacefully to pray. The next day a friend emailed me this Voz Iz Neias link with my picture and the following caption:
Ultra Orthodox men in downtown Manhattan protesting the plan to require the ultra-Orthodox to serve in the army. The Atzeres Tefillah was attended by thousands form across the tri-state region.

There were a few problems with the caption:
1) There’s a misspelling in it.
2) I wasn’t there to protest, but rather because I understood this as a prayer gathering for a better resolution of the problems facing the Jewish people in Israel, specifically in regard to the draft issue. That’s how my Rav framed it.
3) Coming from an Orthodox publication, I probably did not fit in to their understanding of the word Ultra.

But then I thought a little more about the definition of Ultra. If it means people who believe in the primacy of Torah as the guiding force in our lives and our communities, then I’m definitely Ultra. And the Ultra (primacy of Torah) label also fits a lot of Rebbeim I have had the pleasure to learn from and grow with, who were educated in Yeshiva University and other Modern Orthodox yeshivos.

In todays parlance Ultra is a dividing word, but just beyond the term is the uniting concept of Torah defining and driving our collective lives. We certainly need to discuss potential solutions to problems that exist in our communities, but when we are Torah centered we can remain united in our search for solutions.

And For an Offering … I Will Sacrifice My Soul

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Vayikra 5774-An installment in the series of adaptations
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood

Speak to the children of Israel and say to them: When a man will bring near, from [among] you,( meekem) a sacrifice to the Lord; from animals, from cattle or from the flock you shall bring your sacrifice           

–Vayikra 1: 2

When he brings. [The pasuk is not discussing an obligatory sacrifice, in which case it would have said, “a man shall bring ….” Rather,] the pasuk is speaking here of voluntary sacrifices [and thus says, “When a man …brings a sacrifice”]. — [Toras Kohanim 1:12]

from animals: but not all of them. [The phrase therefore] excludes the case of animals that have cohabited with a human, as an active or a passive partner. – [Toras Kohanim 1:17]

from cattle:  [The phrase] excludes an animal that has been worshipped [as a deity].

from the flock: [This phrase} excludes muktzah-an animal set aside [i.e., designated for sacrifice to pagan deities]. — [Toras Kohanim 1:18]

–Rashi ibid

Several sefarim from the Izhbitzer school pose a grammatical question about this pasuk ; Why the garbled sentence structure with the verb appearing before stating the subject precisely? The syntax of the sentence ought to have been “When a man from among you will bring near?

What follows is a sampling of the wide array of answers that are offered:

Referencing the famous drasha-derivation of a Halachah from close textual readings, of the gemara ( Sukkah 41B): “and you shall take lachem-to yourself–from that which belongs to you”, Rav Leibeleh Eiger  understands the odd placement of the word meekem – “from (among) you”, to mean that the real sacrifice is not from ones property / livestock, but from oneself. After all, the pasuk need not mention that the donor of the sacrifice is from “among” the Jewish People as the entirety of the Torah is addressed to an exclusively Jewish audience. Rather, the pasuk seeks to convey the concept that the “stuff” of the bringing near/sacrificing is from “you”, from the very being of the donor.

Many people tend to compartmentalize their lives.  Their attitude is that they “owe” G-d the performance of mitzvos and the avoidance of transgressions.  However, if something in their lives; be it a thought, a word or action is Halachically / morally neutral; a devar reshus– something we are neither commanded to do nor to avoid; then we are, so to speak, free agents, we are on our own.  As long as something is Halachically permissible then, the thinking goes, we ought to “go for all the gusto”, take full advantage of all permissible pleasures and thus, live life to its fullest.

This may be a pervasive attitude but it is not an authentically Jewish one.  At the beginning of Parashas Kedoshim the Ramban famously condemns it as being the mind-set of a nahval birshus hatorah– a vile lowlife with the Torah’s imprimatur and “seal of approval.” Rav Leibeleh teaches that the nearness and the sacrifice of what is termed a korban derives mainly from meekem; giving up something of yourself, leaving some pleasure on the table, some of the great deals unconsummated or some adventurous experience unlived.

This, he maintains, is what Rashi is referring to when he explains “the pasuk is speaking here of voluntary sacrifices,” that a generosity of spirit and volunteerism grip the worshippers heart so that he is prepared to strive for the paradigm of  “sanctify yourself with [i.e. by giving up some of] what is permitted to you.”

There is a well known argument between the Ramban and the Rambam as to the main underlying reason for the mitzvah of the korbanos-sacrifices in general . Per the Ramban (Vayikra 1:9) korbanos are meant to be an audio-visual aid to the teshuvah process of the sinner offering the korban.  The animal being sacrificed becomes a stand-in; a substitute for the donor.  When observing the sacrificial process the following types of thoughts and emotions are supposed to run through the heart and mind of the donor:  “There but for the grace of G-d go I. By offending my Creator and the transgressing His will I have forfeited my right to exist.  If justice was not tempered by mercy it is my own throat that ought to have been slashed, my own blood collected and sprayed, my own skin flayed from my body and my own viscera or limbs immolated on the altar.”

In light of this Ramban and extending the concept that, even after using the animal as a surrogate, the essential offering of the korban is still meekem-from you, the Izhbitzer and Rav Leibeleh Eiger argue that it follows that any Halachic limitations applying to the animal would apply to the donor as well. These limitations are the pasuks way of explicating ways and means to achieve the goal of sacrificing oneself through “sanctify yourself with [i.e. by giving up some of] what is permitted to you.”

Just as the animal is invalid for sacrifice if it was used for immoral purposes so too the donor must sacrifice meekem; of his pleasure-seeking, and purify himself from his baser animal instincts that drive his libidinous tendencies. Just as the animal is invalid for sacrifice if it has been worshipped, so too the donor must sacrifice of his ego-gratification and cleanse himself of lording it over others and being domineering over others or making himself salient above others in any way. Just as the animal is invalid for sacrifice if has been dedicated/set aside-huktzah as a sacrifice for idolatry, so too the donor must sacrifice of his social-networking with parties that have dedicated themselves to causes antithetical to the service of HaShem, the root of sadness and depression, and the donor must lose any sense of awe and self-abnegation towards anything worldly and temporal.

By not maximizing his own self-actualization and sacrificing of his lusts, of his glory-seeking, of his need for social approval and of his worship of temporal worldly matters the korban will be meekem, from the essential YOU.

~adapted from Toras Emes Vaykra D”H Adam (the first)

Mei HaShiloach II Vayikra D”H Adam

See also Bais Yaakov Vayikra Inyan 23

Derech Hashem One Page Overview

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The Ramchal’s Derech Hashem is a must read classic for any Jew.

I’ve created a one page table of contents of Derech Hashem, which you can download here.

There are two translations available from Feldheim:
Rabbi Aryeh Kaplan’s translation can be purchased from Feldheim or Amazon.
Rabbi Abba Zvi Naiman’s translation and elucidation can be purchased from Feldheim or Amazon.

They’re both excellent and highly recommended to purchase and read over and over again to understand the fundamentals of Judaism.

Derech_Hashem_Table_Of_Contents

Thinking Inside THE Box(es)

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Terumah 5774-An installment in the series of adaptations
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK

By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood

HaShem spoke to Moshe saying: Speak to the children of Israel and have them lift an offering up to Me. Take My offering from anyone whose heart stirs them to give.

-Shemos 25:1

Make an Ark of Shittim-Acacia wood 2 ½ cubits long, 1 ½ cubits wide and 1 ½ cubits high.  Envelop it with a layer of pure gold; it should be covered on the inside and the outside, and make a gold lip all around its top. 

-Shemos 25:10,11

Betzalel (the chief artisan constructing the Tabernacle) built three Arks; two of gold and one of Acacia wood.  All had four walls and a floor but no roof (i.e. the “Arks” were boxes, open on top).  He inserted the wooden one within the exterior golden one and the interior golden one within the wooden one.  He then coated the upper lip with gold. As such (the Acacia wood Ark) was covered on the inside and the outside. 

-Rashi ibid

None of the furnishings of the tabernacle were made exclusively of gold other than the Menorah. (but I’m puzzled) Once a golden Ark was made, why was a wooden one necessary? 

-Ibn Ezra ibid

Several peculiarities distinguished the Aron HaBris–the Ark of the Covenant from the other structures and furnishings of the Mishkan-tabernacle. The specs for its dimensions were in half, rather than in full, ahmos-cubits. Unlike the Menorah it was not made of solid gold but unlike the other wooden Mishkan structures and furnishings coated with metal, it was composed of three substantial inlaid boxes, akin to Russian nesting dolls, rather than plated with a paint-thin coating of gold or copper.

The Aron HaBris was the vessel for the Luchos HaBris–the tablets of the covenant and so it serves as a powerful allegory for human bearers of the Torah, talmidei chachamim-Torah sages and, in a larger sense, Klal Yisrael-the Jewish People. Chazal drew a metaphorical lesson from the design and structure of the Aron HaBris: Rava said (the fact that the inner and outer boxes of the Ark were composed of the identical substance [gold] teaches us that) “any talmid chacham-Torah sage, whose interior is inconsistent with his exterior (i.e. who is insincere or hypocritical, who lacks yiras Shamayim-the awe of Heaven) is no talmid chacham at all.”(Yoma 72B)

Based on this homiletic precedent the Izhbitzer School provides many insightful interpretations about the design and structure of the Aron:

The Izhbitzer taught that in order to acquire Torah a person must view himself as incomplete without the Torah that, as was the case with the measurements of the Aron, that they’re only “halfway” to completion and fulfillment. On the other hand, if one only has an intellectual curiosity about Torah similar to an academic interest in other disciplines HaShem will not allow him to become a receptacle for the Torah.  If a person feels as though he can live without Torah, he may study and contemplate it for years, but he will never truly absorb it.

The Izhbitzer’s younger son, the Biskovitzer Rebbe, explains that the reason for the three individual inlaid boxes was to demonstrate the Torahs intrinsically hidden nature.  It is not merely that the true meaning of the Torah’s narratives, mitzvos and teachings often eludes us; the proverbial “riddle wrapped in a mystery, inside an enigma,” but that there are three barriers that must be transcended and pierced in order to perform the mitzvos fully. The following impediments prevent people from committing themselves single-mindedly to the service of HaShem and, thereby, transforming themselves into abodes for His Divine Indwelling:

1.  So many millennia have come and gone and so many “end times” have been predicted without the long-awaited dawning of the messianic era-kalu kol hakitzin.  The dispiriting sense of hopelessness in Mashiach ever actually arriving cools our ardor for the mitzvos.

2.  The leadenness of our natures steers us towards undemanding, path-of-least-resistance, mitzvas anashim melumadah-rote performance of the mitzvos.  Bringing a sense of awe, wonder and freshness to the performance of mitzvos time after time is very challenging when we’ve been trained to do the mitzvos from our earliest youth.

3.  The burden of our past sins weighs us down.  We feel humiliated before HaShem and utterly convinced that our relationship with Him has been irrevocably broken.

The Biskovitzer explains that the midrash (Shemos Rabbah 33:3) interprets the pasuk “I am asleep but my heart is awake” as an allusion to these three barriers. “I” may be insensate to the end of days, but “my heart” — the Holy Blessed One, is awake, maintaining and stoking the very last embers of longing for the messianic era within me.  “I” am deadened to the vitality of the mitzvos by my robotic, by-rote performance but “my heart” — the merit and legacy of my forefathers, who were trailblazers and who were forever breaking new ground, is awake.  “I” am anesthetized and alienated by the ether of guilt wafting malodorously from the incident of the golden calf, but “my heart” — HaShem, my Merciful Father, refusing to give up on even the most wayward of sons, is awake.  The Holy Blessed One called for me to build the Mishkan.  If the alienation caused by sin was truly irrevocable would HaShem ever have invited me to participate in the building of an abode for His Divine Indwelling?

He cryptically concludes that, of the three boxes, it is davka the wooden one that symbolizes the impediment of sin-engendered guilt feelings and especially, on a national level, the guilt engendered by the incident of the golden calf. Puzzling, because the Midrash Tanchumah that he cites (Parshas Vayakhel 8) says the Aron was made of Shittim wood to atone for the sin committed at Shittim. This is an apparent reference to the sin of licentiousness with the Moabites that occurred at Shittim and not referring to the sin of idolatry of the golden calf (that occurred at the foot of Sinai).

[A more direct reference might have been the Midrash Tanchumah from our own parshah (Terumah:10) that states; HaShem told Moshe “they committed a folly (shtus) and angered Me with the calf; let the Acacia wood-atzei Shittim come and gain atonement for their folly.”  The problem with the latter citation is that the Acacia wood in question is that of the mizbayach-altar and not of the aron.]

Rav Tzadok, the Lubliner Kohen, asserts that the essential aron was the one that was made of wood.  Unlike inert-mineral gold, wood came from a living, thriving, flourishing tree.  The Torah itself is referred to as “the tree of life.”  The atzei Shittim box in the center represents the ardent, almost libidinous, yearnings for Torah-chamidu d’Oraysa that are the necessary prerequisite for the acquisition of the Torah’s wisdom (cp Rambam Isurei Biah 22:21).  While the sincere awe of heaven, represented by the interior and exterior golden boxes, contains, defines and sublimates the unbridled, wild infatuation represented by the wood.

Elsewhere the Lubliner Kohen notes that during the creation of Heaven and earth, the darkness preceded the light.  He postulates that every personal or national advancement towards greater spirituality and “the light” must be preceded by, and grow out of, a darkness.  It was not simply that the Shittim wood of the Aron atoned for the sin of the calf it was that the dark sin of the calf was an indispensable precondition that engendered the light of the Aron and, as the epicenter of its sanctity, the entire Mishkan!

The sin of the calf was motivated by Klal Yisrael’s desire for a palpable sensory-perceivable Elohim that would lead them.  While directed towards the calf this desire was something dark and sinister.  But the radiance and illumination of the Mishkan — a place where HaShem’s Indwelling was palpable, and the only site where all “seekers of HaShem” went to find what they sought (Shemos 33:7), followed and grew out of the darkness of the calf. Through the atzei Shittim, the shadowy “shtus” of the calf became part and parcel of the Aron’s and Mishkan’s radiance.

 ~adapted from: Mei HashiloachII Terumah D”H Kol Middos
Neos Deshe Terumah D”H  v’Ahsu (the first)
Pri Tzadik Terumah inyan 8 page 152
Resisei Laylah inyan 24 pp30–31

REVISED 5:30 PM EST 1.30.14

Let’s Get Away (From it All) … With Murder!

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Mishpatim 5774-An installment in the series of adaptations
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood

If he (the killer) did not hunt and trap to murder, but Elokim brought about involuntary-manslaughter through him, then I will lay down a space where the killer can flee.

-Shemos 21:13

[HaShem said to Kayin] “You are more cursed than the ground … When you cultivate the soil it will no longer yield its strength to you. You will be restless and isolated in the world.” 

-Bereishis 4:11.12

Kayin responded “Is my sin then too great to forgive?”

 -Ibid 4:13

 Kayin left HaShems presence. He dwelled in the land of Nod (isolation) to the east of Eden.

-Ibid 4:116

We live in an era in which our lives are kinetic and restless.  In every phase of life and during all of our waking hours, we are always on the go. Yet few people really seem to mind. The pan-societal consensus seems to be that whenever a person is on the move, that he is doing so for his own good.

Some people transfer to new universities or yeshivas in middle of their education. Others relocate to advance their careers.  Even the increasingly rare “company man” who stays with one firm throughout his entire career will make frequent business junkets.  The travel industry does not refer to the area between first-class and coach as business-class for nothing.

Most ubiquitous of all is traveling for pleasure. Stay-cations are indicative of a general economic downturn or of one’s own lack of financial success.  The old saying goes that “if you’ve got money … you can travel” and most people who have money — do.  The rule of thumb for achieving greater social status through travel is that the further-flung the destination, the better the vacation.

People advance all kinds of rationalizations to validate their wanderlust.  “Travel is broadening” they will say or they might claim “a change of scenery will do me a world of good.”  Still others associate their homes and offices with stress and tension and, impatient for the afterlife, their vacations as the precursors of the ultimate reward in the world-to-come; “I’ve worked really hard and I deserve some R&R.” Some will even couch their constant flitting about in religious terms.  משנה מקום משנה מזל – “a change of location will result in a change of fortune.” (cp Rosh HaShanah 16B and Talmud Yerushalmi Shabbos 6:9).

But some latter-day nomads dispense with the rationalizations altogether.  They travel lishmah, so to speak. They may not be able to articulate it as eloquently, but they are in general agreement with Robert Louis Stevenson who said “I travel not to go anywhere, but to go. I travel for travel’s sake. The great affair is to move.” Perhaps it is modern man’s relentless movement that robs him of the luxury of pausing to ponder; why this is so?  Why is the great affair to move? What is the real subconscious compulsion, the psycho-spiritual dynamic at work, which induces us to travel for travel’s sake?

Rav Tzadok-the Kohen of Lublin provides an eye-opening and astonishing answer to these questions:

Like Kayin, we are wanderers because we are murderers.  This is not to say that we are guilty of the most flagrant and literal forms of homicide.  Stabbing, strangling, shooting or poisoning the victim is not required.  Our prophets and sages taught that there are other sins that, while not causing the permanent irreversible termination of life, are still iterations of murder.

We’re all familiar with the Chazal that equates inflicting public humiliation to the point of blanching, with murder. (Bava Metzia 58B) Chazal coined a term “the three forked tongue” to describe sins of lashon hara–gossipy speech, because these sins kill three people; the speaker, the listener and the subject of the conversation.  (Arachin 15B) The prophet Yeshaya condemned another form of non-homicidal murder when he thundered “You that inflame yourselves among the Terebinth trees, under every leafy tree; that slay the children in the riverbeds, under the clefts of the rocks!” (Yeshaya 57:3 see Niddah 13A)

While those who transgress sins that do not rise to the legal and halachic definition of homicide are not sentenced to utterly abandon their homes and exile themselves to a refuge city or to the camp of the Levi’im they become unsettled, itinerant wanderers all the same.  The Lubliner Kohen goes on to say that, the good news is, when we do begin to lay down roots in a particular place and achieve some tranquility and stability we can rest assured that we have been metaken-ameliorated these homicide-like offenses.

There’s even an intermediate condition during which, while we may be more or less fixed and established in a particular location, we are not really happy about it.  The normal state of affairs is that of חן מקום על יושביו-“every place is charming to its own populace.” (Sotah 47A) If, on the other hand, we do not find anything attractive or satisfying about our homes, neighborhoods, towns or workplaces this is symptomatic of having repaired and been forgiven for the deed that was in some way equivalent to murder but that the antisocial thoughts that motivated us to act as we did, still require tikun-repair and teshuvah-atonement.  While our feet may not be itchy enough to take the first step in a journey of 1000 miles, our minds and spirits remain agitated, distracted and 1,000 miles away.

In his classic work of Hashkafah, Michtav M’Eliyahu (Strive for Truth), Rabbi Eliyahu Lazer Dessler, z”l, views the entire contemporary human condition through the prism of the Lubliner Kohens teaching.  Writing presciently in the mid twentieth century he points out that never before has mankind been so murderous and, not coincidentally, so nomadic and adrift.

Weapons of mass destruction can lay waste to entire cities in a matter of moments.  Gossip is no longer something whispered in dark corners but a multibillion dollar publishing industry.  Slander, inaccuracies and half truths coupled with a breakdown in civil discourse had transformed character-assassination by means of public humiliation into an international sport.  Unparalleled pornography, lasciviousness and loose morals had disseminated the form of murder that the Prophet Yeshaya decried to previously stern and puritanical corners of the earth.

Concurrently, advances in aviation and other technologies made modern man substantially more mobile than his ancestors.  From one end of the earth to the other, millions of people traverse unprecedented distances at previously unimaginable speeds.  And while these travelers may dream that all this running about is advantageous to them or that they’re doing so for pleasure and entertainment (entertainment being synonymous with a deep-seated disquiet, distraction and scattering of the soul-pizur hanefesh) they are, in fact, just living through the curse of Kayin, humanities first murderer. Despite all of the giant leaps forward in technology man has never felt so rootless, anxious and insecure.

Imagine how much sharper Rav Dessler’s critique of modern man and how vindicated his linkage of high-speed, easily accessible travel with WMDs, the venality and universality of gossip and humiliation would be, were he writing today.

Virtue is always its own reward. So we already had ample incentives to avoid doing the many sins that our tradition teaches are equivalent to murder.  But if we needed an ulterior motive the Lubliner Kohen, has provided us with one.  As the Torah is eternal HaShem “lays down a space where the killer can flee” and be free of the curse of Kayin in every generation.  Refraining from lashon hara, publicly humiliating others, withholding wages et al seem a small price to pay to achieve a sense of a rootedness, connectedness and tranquility via entry to the sanctuary surrounded by invisible walls of Torah and teshuvah — the space that HaShem has laid down.

~adapted from Tzidkas HaTzadik 82

and Michtav M’Eliyahu IV:Kavanas haMitzvos; Page 171 

If You Can’t Stand the Light, Get Out of the Vision

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Bo5774-An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood

And Moshe said [to Pharaoh] “HaShem said as follows: ‘About midnight I will go out into the midst of Egypt; and every firstborn in Egypt will die …’ “

-Shemos 11:4,5

The blood will be a sign for you on the houses where you are staying; and when I see the blood, I will pass over you and there won’t be any lethal plague in your midst when I strike the land of Egypt.  

-Shemos 12:13

G-d will then move across to afflict Egypt. When He sees the blood over the door and on the two doorposts G-d will pass over that door and not allow the force of destruction to enter your homes to strike.

-Shemos 12:23

There was a pronounced difference between the Jews and the Egyptians during all the plagues prior to “the striking of the firstborn”. The Jews were invulnerable to the destructive effects of the plagues.   During the first plague, if a Jew and an Egyptian would drink from the same vessel, the Jew would swallow sweet fresh water while the Egyptian would gag on blood.  The ninth plague caused a palpable; immobilizing darkness to lie upon the land but the children of Israel had abundant light in all of their dwellings.  The same applied to plagues two through eight. Moreover, it was G-d Himself who produced these disparities.  No heroic measures were required on the part of the Jews.

These differences were so pronounced, foretold and deliberate that the Izhbitzer School interprets them to be part of the exodus process itself. HaShem sought to take one nation out of the midst / “the innards” of another nation.  Debunking the alleged equality between Israel and Egypt was part and parcel of the process. Yetzias Mitzrayim-the exodus from Egypt, was about more than liberating a group of Egyptian slaves; it was the birth of a nation and the creation of a new man.  Thus understood, the sequence of the plagues was not just a war of attrition to break the will of the Egyptians. The disparities that existed between the Jews and the Egyptians during the plagues gradually advanced the nation of Israel “through the birth canal” as it were, towards the ultimate goal of a new, distinct identity and absolute individuation.

In light of this Rav Tazdok, the Lubliner Kohen, asks several pointed questions:

1. The Egyptians had “earned” the striking of the firstborn as the wages of the sin of their continued refusal to release the children of Israel. But the Jews had done nothing to delay their own release. So why did they warrant the striking of the firstborn?
2. During the final plague, why were the protective measures of daubing the blood of the Passover sacrifice on the lintel and the doorposts and not leaving their homes all night necessary when no such measures had been needed during the first nine plagues?
3. As HaShem moved across Egypt to strike the firstborn Himself the rule of “once the destroying angel is given a license to act he does not distinguish between the wicked and the righteous”(Bava Kama 60A) should not apply. Then what did the Jews have to fear?
4.  How, in fact, did HaShem dispense kivyachol-as it were, with the services of the destroying angel when our theology teaches that “no evil (i.e. punishment or suffering) emanates out of the mouth of the Most High” (Eichah 3:38)

Before presenting his answer the Lubliner Kohen introduces a novel understanding of a particular type of death.

Imagine a simple, standard-issue garden hose being attached to a fire hydrant to extinguish a fire.  After just a few moments the hose would crack and burst.  Garden hoses are not engineered to withstand that level of water pressure per square inch.  This serves as an allegory for the human soul’s interface with G-d’s Infinite Light.  An overload of Divine Light accrues to “the breaking of the vessels.” This is the meaning of the pasuk “And He said: ‘You cannot see My face, for man shall not see Me and live.’ “(Shemos 33:20) to which Chazal appended this significant addendum: “But at the moment of death, man shall see [HaShem]” (Sifri B’Ha’aloschah 103).

The Tenach and the Talmud are replete with examples of those who reached for medregos– levels that exceeded the grasp of their own actual madregah and who perished from an inability to endure the intensity of the Divine Light:

Four great Tannaim entered the Parde”s. One of them, ben Azai, tragically “glimpsed and died” shattered by the intensity of the G-d knowledge he’d grasped there. (Chagigah 14B). This was the cause of death of Ahron’s two oldest sons, Nadav and Avihu, as well. Those baalei teshuvah-masters of repentance, who fast-track their teshuvah-turning and reacquire perfection proverbially בשעתא חדא וברגעא חדא -“in one hour–one moment” also part with their souls in this manner. This was the cause of death for the exemplary baal teshuvah “Rabi” Elazar ben Durdai. (Avodah Zarah 17A).

This was precisely the dynamic at work during the final plague; the striking of the firstborn. HaShem Himself, (or as our sages put it בכבודו ובעצמו) kivyachol “emerged” and “moved across” Egypt. This was an unprecedented gilui Shechinah-Divine revelation. The Egyptians, engrossed as they were in idolatry and licentiousness lacked the necessary “vessels” to contain this tsunami of light.  In fact, the grossness of rank-and-file Egyptians’ impurity actually left them with no capacity to sense the light of holiness at all.

But before Matan Torah– the giving of the Torah, sacrifices were offered by firstborns. The firstborn of every nation possessed some modicum of sensitivity to holiness. Still, their capacity for absorbing holiness was minimal and constrained. The gilui Shechinah at midnight of the exodus came into the souls of the non-Jewish firstborn with all of the force of fire hydrant-pressurized water entering a garden hose. Unsurprisingly, they were instantly shattered.  Their deaths were not punishments in the conventional sense.  On the contrary, nothing became their depraved and debauched lives so much as leaving it through this one glorious moment of G-d-perception. No evil had emanated from the Most High.

As for the Jews; eventually they would develop “vessels” broad and sturdy enough to absorb the light of gilui Shechinah.  The Torah, when describing the revelation at Sinai, attests to this after the fact: “has any nation ever heard the voice of God speaking out of the midst of the fire, as you have, and lived?” (Devarim 4:33) Yet, at midnight of the exodus this potential was underdeveloped.  For the Jews to have ventured outdoors then would have been a reckless exercise in “reach” that exceeded “grasp”.  As was the case with Rabi Elazar ben Durdai, such a meteoric ascent, in which lofty madregos are gained “in one hour–one moment” would have cost them their lives.

Paradoxically, it is the Jewish capacity for mesirus nefesh-giving up their lives for HaShems sake, which transforms their souls into vessels broad and sturdy enough to absorb the light of gilui Shechinah.  This was manifested just prior to Matan Torah, when they agreed to take the Torah, no questions asked.  All the other nations lacked this capacity.  When the other nations were offered the Torah they would ask “what is written within the Torah?” and when they discovered something in the Torah that rubbed against their grains; that disagreed with their constitutions, they rejected the Torah and its Author.

The blood of the Passover sacrifices that the Jews daubed on their doorposts served as a sign of the Jewish potential for mesirus nefesh.  On the night of the exodus the Jews were passing and skipping over the gradual, slow-and-steady approach to attaining madregos.  Even so, behind these doors signed with mesirus nefesh they were protected from the shattering and soul-taking effects of HaShem’s awe-inspiring, devastating Infinite Light.  As they could not stand the light they stayed out of the vision.

Adapted from Resisei Laylah 58 pp 172–174
See also Mei Hashiloach II Bo D”H Vayomer (the first such D”H)

 

To Be Willing to Do More than Die… so That Others May Live

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Vayigash 5774-An installment in the seriea
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK

By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood

 Love HaShem your L-rd with all your heart, with all your soul and with your entire uttermost.

-Devarim 6: 5

The second modifier of this commandment “love…with all your soul/ life” is the scriptural source for the halachah-Torah law that one must lay down their lives and die ahl kiddush HaShem– through holy martyrdom to sanctify The Name rather than transgress the prohibition of idolatry(Sanhedrin 74A). There are several other transgressions and circumstances where the halachah demands “death before transgression.” Those brave and G-d-loving souls who were equal to this ultimate test of tests have gone down in the annals of Jewish history as kedoshim-holy ones.

As all death is certain, if we were able to pick the circumstances of our deaths the noblest and wisest choice would be to die ahl kiddush HaShem confident that, in doing so, this end of our temporal lives will gain us holiness and entrée to an exalted eternity.  Rabi Akiva prayed for such a death every day and his prayers were answered (Brachos 61B). Those who die ahl kiddush HaShem occupy such an exalted position in the world-to-come that their station is inaccessible even to those who lived righteous lives but died conventional deaths. (Pesachim 50 A)

The Rambam goes so far as to say that dying ahl kiddush HaShem instantly redeems a terribly lived life. In his words “A person who’d lived a wicked life whom HaShem affords the merit of the exalted level of dying ahl kiddush HaShem, even if his sins were as great as those of Yeravam ben Nevaht and his cohorts (who’d lost their share in the world-to-come) will gain a portion in the world-to-come.” (Igerres Teiman).

The conventional translation for the last modifier of this pasuk is “Love HaShem…and with all your might.” But the Hebrew word meod literally means “very/ exceedingly.”  The word that concludes the pasuk is the second person, singular, possessive construct of this word. In this vein “and with your entire uttermost” comes close to a hyper-literal translation. Such a translation means that we are commanded to love HaShem by giving Him that which we value above all else, that which we would gladly trade our hearts and souls to obtain. The Izhbitzer teaches that there are times and circumstances that call for more than trading a fleeting life for an everlasting one. There are times and circumstances when mesiras nefesh means sacrificing our eternity, NOT sacrificing something else to get it.

His disciple Rav Tzadok, the Kohen of Lublin, cites many examples of this supreme type of self-sacrifice:  After the sin of the Golden calf Moshe Rabenu offered to be erased from G-d’s book in order to save the Jewish People (Shemos 32:32).  When his son plotted to commit regicide/ patricide, King Dovid sought to do damage control by worshipping idols, forfeiting his own share in the world-to-come, so as to minimize desecrating HaShem’s Name (Sanhedrin107A).  For his love of Torah, in order to be the precedent-setting case that would bring a disputed halachah to light the mekoshesh eitzim-wood gatherer / chopper was willing to desecrate Shabbos (BeMidbar15:32-26, Tosafos Bava Basra 119B). Similarly, all those who “strolled in the Orchard”(Chagigah 14B) i.e. who studied the mystical secrets of the Torah, did so for the selfless, reckless love of Torah. They were cognizant of the risks these Torah studies posed to their bodies, sanity and even their faith. To lose ones faith is to lose the world-to-come.

“Send the boy with me” said Yehudah to his father Yisrael …”I will be responsible for him myself.  You can demand him from my hand. If I do not bring him back and have him stand here in your presence I will have sinned to you for all time.”

–Bereishis 43:8,9

 Yehudah walked up to Yoseph and said “Please, your highness, (alternatively; my Master is within me) please let me say something to you personally…”

–Bereishis 44:18

“Besides, I offered myself to my father as a guarantor for the lad. I told him ‘If I do d not bring him back to you I will have sinned to my father for all time.”

–Bereishis 44:32

The sidra opens with Yehudah’s dramatic monologue. Apparently his peroration is being delivered in front of Tzafnat P’a’aneyach, the viceroy of Egypt. Superficially, pasuk 32 reads as a maudlin plea for mercy; “look at what I stand to lose unless your highness reconsiders…” But, in truth, even prior to Yoseph’s revealing his true identity, Yehudah was, in effect, speaking to Yoseph. More precisely; he was acting as his own advocate before HaShems heavenly court over the sale of Yoseph, and over Yoseph’s presumed loss to the history and kedushah-development of K’lal Yisrael. Earlier there had been a consensus among the brothers that all of their troubles in Egypt, now having culminated in Binyamin being accused of stealing Tzafnat P’a’aneyach’s divining cup, were Divine retribution for the sale of Yoseph. (Bereishis 42:21,22)

As criminal-defense attorneys will tell you, in many cases the best defense is a good offense. Yehudah’s line of attack was that he could supply K’lal Yisrael with everything that Yoseph had to offer…. and more. The second Izhbitzer, the Bais Yaakov, explains Yehudah’s words as follows: “Yoseph’s greatest spiritual strength derives from his supreme self-control.  Even when the most overpowering temptations sing Yoseph a siren-song calling for an expansion of self that would overspill these boundaries, Yoseph, personifying yesod-immovable, defined foundation, has ability to constrict himself and respect boundaries that are just not to be crossed.

“But” Yehudah argues “I possess that power as well because; bi adonee-HaShem’s theonym is within me, His holy Name is subsumed inside my own (the name Yehudah is the tetragrammaton with the letter dalet intervening between the final two letters) and His divine power to maintain boundaries is contained within me.

“Moreover I have a capacity for self-sacrifice that Yoseph lacks.  I can be moser-nefesh / neshamah-sacrifice my soul.  I posses the singular selflessness, the self-abnegation,  to forfeit not merely my temporal body but my everlasting soul so that others may live. Yoseph does not. Ki ahvd’cha ahrav es hanaaar– your slave has cosigned for the youth (Binyamin).”

Chazal teach that when Yehudah guaranteed Yaakov the safe, live return of Binyamin he did it on penalty of losing his share in the world to come (See Rashi-Bereshis 43:9). Yehudah was willing to do more than merely sacrifice a few remaining years of life on Binyamin’s behalf.  He was ready to forfeit eternity. According to the Bais Yaakov’s reading “If I do not bring him back to you I will have sinned to my father for all time” is no weepy supplication for clemency; it is a bold and defiant assertion of superiority.

Adapted from:
Mei Hashiloach V’eschanan D”H v’ahavta page 57B
Tzidkas Hatzadik 201page 78
Bais Yaakov Vayigash inyan 14 page 404 (102B)

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