131221 – Parshat Shemot

* * * * * * * * * * * * * * * * * * * * *

VORTIFY YOURSELF

Rabbi Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT SHEMOT

Shemot (Exodus) 1:1-6:1

Haftarah: Isaiah 26:6-28:13, 29:22-23

131217

* * * * * * * * * * * * * * * * * * * * *

What’s in a name? “And the king of Egypt said to the Hebrew midwives, the name of the first was Shifra and the name of the second was Pu’ah…” (Shemot 1:15).

RaShI says that: “Shifra is YoCheved (the mother of Miryam, Aharon and Moshe), because Sh’miShaferet – she beautified the new born babies. And Pu’ah is Miryam, because Sh’Po’ah – she cries and speaks and coos at the child in the manner of women who try to sooth the crying babe.”

So, when we are introduced to Moshe’s mother and sister we find that they are not referred to by their given names, but, rather, by the names that described them not only as midwives, but as protectors of new born Hebrew babies.

Similarly, though we know baby Moshe by the name given to him by the daughter of Pharaoh because: “Moshituh – I drew him from the water,” Our Midrash teaches us that Moshe had many Hebrew names. The Me’am Lo’ez on Shemot 2:10 quotes a number of Midrashic sources and provides us with an amazing teaching: “Our sages have taught that Moshe was called by many names.

• His father Amram called him Chaver, because of him [Moshe] he was “NitChaber – he was reunited” with his wife (RaShI to chapter 2 verse 1). And this was a worthy name because he also “reunited” Israel with their Father in heaven.
• “And his mother YoCheved called him YeKuti’el, because, I had “Tikvah – hope” that Hashem would return my womb for birthing.
• “His sister Miryam called him Yered, because she “YaRda – went down” to the Nile and saw what was to become of him. That name was also worthy because “HeReed – he brought down” the Torah to Israel from the heavens, also because the Manna “came down” in his merit. She also referred to him as Tuvya, because he was Tov – good.
• “And his brother Aharon called him Avi Zanu’ach, because “Avi Zanach – my father abandoned” my mother and remarried her and Moshe was born. And this name was also a worthy one because he caused Israel to “abandon” their idolatrous ways and also because his prayers caused Hashem to “abandon” His punishment of Israel (after the sin of the golden calf).
• “His nursemaids called him Avi Socho because he was the “father of the prophets” who are referred to as Sochim – agents.
• “His grandfather Kahat called him Avigdor because in his merit Pharaoh “Gadar – restricted” his decree to throw the male children into the Nile.
• “And the Children of Israel called him Shemaya for in Moshe’s days did Hashem “Shema – hear” our cries.
• “And from all these names, he was called by the name Moshe, which was given to him by the daughter of Pharaoh.”

None of the [above mentioned] names are mentioned in the five books of the Torah. And even Hashem referred to him only as Moshe. This is suggestive of Pharaoh’s daughter’s greatness, for she is considered as if she was his mother. And from this we learn that an orphan that is raised in a home that does not embitter him with harsh words is considered as if he was born to that house. “And Hashem said to the daughter of Pharaoh: Even though Moshe was not your son, you treated him as one, so will I treat you accordingly. I will call you Batya – the daughter of G-d.”

The names in both the written and oral Torah aid or deepen our understanding of the people that these names describe. We have just seen how the true characters of Yocheved, Miryam and Moshe are revealed by the choice of names that are given to them. The metamorphosis that took place when Avram became Avraham, or YeKuti’el became Moshe is an important link to our perception of who these people really were.

Likewise, the names that are attributed to Hashem are very significant. At the beginning of next week’s Parsha Va’Eira, (Shemot 6:1-2), Hashem says to Moshe: “…I am Hashem. I appeared to Avraham, Yitzchak and Ya’acov as Kel Shakai, but with My Name Hashem I did not make myself known to them.”

Why the different names of Hashem? Kel Shakai or Elokim denotes the Master of Justice and/or the Master of Nature. Bereishit Bara Elokim Et HaShamayim V’Et HaAretz – In the beginning Elokim [the Master of Nature and Law] created the heavens and earth). Up to this point in Jewish history, Hashem was the Creator and He kept His word precisely. But then Hashem revealed another aspect of Himself. The four letter name of Hashem (which we never pronounce) denotes timeless mercy. In His redemption of Israel from Egypt, whether or not Israel deserved it, Hashem exhibited a side of Himself that even the Patriarchs were unaware of.

Our Parsha alludes to this new side of Hashem when He reveals Himself to Moshe at the burning bush (chapter 3). He explains that He will now fulfill all the promises that He swore to Avraham, Yitzchak and Ya’acov, and that Moshe will serve as the agent of His benevolence. In verses 13 and 14 we find the following conversation: Moshe said to Hashem, “Behold when I come to the Children of Israel and say to them, ‘The G-d of your fathers has sent me to you, ‘and they say, ‘What is His name?’ – what shall I say to them?” Hashem answered Moshe, Eheyeh Asher Eheyeh – I Shall Be As I Shall Be.” And He said, “So shall you say to the Children of Israel, ‘I Shall Be’ has sent me to you.”

This cryptic name of G-d has been pondered often by students of the Torah. The interpretation that speaks closest to my heart I found in a book called Orchat Tzaddikim – The Ways Of The Righteous. The (anonymous) author writes in the chapter called The Gate of Truth, that the word Eheyeh – I Shall Be appears in the Five Books of Moshe 21 times, and its Gematriya (numeric value) is also 21. Aleph = 1, Hey = 5, Yod = 10 and Hey = 5. The total numeric value of all the word Eheyeh in the Torah appear 21 times 21 the Gematriya of Eheyeh, equals a total of 441. The Hebrew word Emet (truth) also equals 441 (Aleph = 1, Mem = 40, and Tav = 400).

Hashem said to Moshe that when the Children of Israel ask you what Hashem’s Name is, tell them “Truth” has sent me to you, and they will understand.

Just as scientists have discovered that DNA carries pieces of our personalities and behavior patterns, so too, do our Hebrew names carry a world of unfulfilled potential for us to release.

What’s in a name, everything, personality, character, essence and even hope. Let us all live up to our names and the true traits and potentials that are contained in each of them.

Shabbat Shalom,

Reb Yosil

131109 – Parshat VaYeitzei

**************************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT VAYEITZEI

Bereishit (Genesis) 28:10 – 31:3

Haftarah – Hosea 12:13 – 14:10

131109

**************************

In last week’s Parsha some commentators discussed the concept that both Ya’akov and Eisav were meant to continue and become the third generation of patriarchs. We continue with that theme in this week’s Parsha’s discussion of Ya’akov marrying the two sisters, Rachel and Layah. Rabbis Mendel Kessin and Azri’el Tauber both do an extensive analysis of this interesting chapter in the birth and future of the B’nei Yisra’el.

Rabbi Kessin teaches that in the original plan for mankind, the divine purpose for man was to bring holiness into the world. This is called in Hebrew HitPashtut HaKedushah (the spreading of holiness). However, when the fruit of the Tree of Knowledge of Good and Evil, was eaten, the Yetzer Hara – Evil Inclination entered into our beings and became part of us. Because of that act, an additional purpose was given to mankind, K’Fiyat Hara (the destruction of Evil). After both the generations of No’ach and Babel failed to fulfill these purposes, Avraham and his children were chosen to bring about these two objectives.

Avraham spread holiness in the world by going out and teaching the ways of HaShem, through his own example. Yitzchak was a solitary man who endeavored to perfect himself and thereby, destroy evil.

Remember that Eisav was a man of the field, and Ya’akov, a dweller of tents. If Eisav had been true to his fate, he would have conquered the physical and material world (Eisav was a man of the field), and accomplish the spreading of holiness by making the mundane holy. Ya’akov, like his father, tried to perfect his entire being, and disallow any evil to exist in his proximity (a dweller of tents).

Rabbi Azri’el Tauber gives us a parable to better understand Eisav. Imagine that a person was born into the home of a powerful Mafioso. The negative influence and pressure on this child would be tremendous. Nevertheless, if he grew up to be a good wholesome person, it would only be because of exerting colossal efforts of self-discipline. Rabbi Tauber says that Eisav was born with enormous impediments to holiness, a strong inclination to materialism, and powerful lusts that needed conquering, consequently – the challenge. Had he channeled and redirected those feelings, Eisav could have become a powerful spiritual force. Instead succumbed to the temptations of the material world and instead of spreading holiness; he spread evil itself. Because of his display of evil, his brother Ya’akov then attempted to take on Eisav’s duties (of HitPashtut HaKedushah) in addition to his own (K’Fiyat Hara).

“Now Lavan had two daughters; the name of the older was Layah and the name of the younger was Rachel. Layah’s eyes were tender (Rakot), while Rachel was beautiful of form and beautiful of appearance” (Bereishit 29:16, 17). RaShI cites a Midrash (Rabba 70:15) that explains that Layah’s eyes were tender (from weeping during prayer) because it was decreed that she marry the now evil Eisav. “People used to say that Rivkah had two sons and Lavan had two daughters, the elder daughter would be married to the elder son, while the younger daughter was destined to marry the younger son.” When Layah heard of Eisav’s downfall, she wept in prayer, because instead of marrying a Tzaddik (a righteous man), she would have to marry a Rasha (an evil man). Layah prayed for an annulment of the decree (and her prayers were answered).

But the manner in which her prayers were answered is most interesting. Ya’akov made an arrangement to marry Rachel after he completed seven years of servitude for his uncle Lavan. Distrusting Lavan, he gave Rachel signals to use under the Chupah (the marriage canopy); so that he would know that the veiled bride was, in fact, Rachel. When Lavan substituted Layah for Rachel, Rachel gave her sister Ya’akov’s signals so that Layah would not be embarrassed. When Ya’akov discovered that he was married to Layah, he protested: “…So he said to Lavan, ‘What is this you have done to me? Was it not for Rachel that I worked for you? Why have you deceived me?’ Lavan said, ‘Such is not done in our place, to give the younger before the elder. Complete the week of this one (seven days of Sheva Berachot) and we will give you the other one too, for the work that you will perform for me yet another seven years” (Bereishit 29:25-27).

The Lekutei Basar Lekutei brings a ChaZaL (a rabbinical teaching) that explains that when Ya’akov said to Lavan, “Why have you deceived me?” Layah replied; “But didn’t you deceive your father when you said, ‘I am Eisav your firstborn?’ ”

The Lekutei Basar Lekutei found it very strange that Layah would defend Eisav, whom she despised. Rather, her words should be understood this way: if your claim to the birth right is true, then Eisav’s claim for me, as his wife, has also been claimed by you. Do not deceive yourself, your father, or me, by taking only part of his birthright.

Layah became the mother of six son’s/tribes and a daughter Deena; and through her maidservant Zilpah, she was accredited with another two sons/tribes. Rachel, on the other hand, became the mother of only sons/two tribes; and through her maidservant Bilhah, with another two sons/tribes. Layah’s prayers were answered; she married a Tzaddik and become a significant partner in the birth of the nation of Israel.

Our Parsha began with Ya’akov leaving Eretz Yisra’el to find a wife. It ends after he becomes the father of a nation and returns home with two wives. Rachel and Layah also became the foundation of this future nation blending their strengths into the spiritual DNA of the B’nei Yisra’el in order to fulfill their true destiny.

Shabbat Shalom,

Reb Yosil

131012 – Parshat Lech Lecha

********************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT LECH LECHA

Bereishit (Genesis) 12:1-17:27

Haftarah – Isaiah 40:27-41:16

131012

********************

The call and its message were direct and clear. A people and a land were chosen simultaneously. Avraham’s was to become the founder of “a great nation” which is to be a blessing for “all the families of the earth.” This was to take place in a particular land, to which HaShem would now direct him.

Looking at HaShem’s command to Avraham, we see that, while going to the land is certainly its goal, it contains more than just one purpose. There are two distinct but intrinsic parts to the command, each conveying an important purpose. One without the other just cannot work.

Normally, when a person leaves for abroad, he first walks out of his home, then bids farewell to his family and only lastly leaves the country. The instructions given to Avraham for his departure are in the reverse order. The reason seems to be that Torah is not referring merely to the act of physically moving from where he had lived. The Torah’s message moves us to a different rung on the existential ladder, for when one detaches oneself mentally and spiritually from one’s regular habitat, it is the “old country” that one leaves first, then one distances oneself from family and friends, and only last is one estranged from the home in which one has grown up.

This act of detachment is seen as the main focus of Avraham’s next step, embarking on the road to the land which HaShem promised to show him. The moving from and the moving to are actually one single drama, but they are carried out in two acts of equal importance.

Translations of the Bible usually skip over one small word in the Hebrew original, where the command to Avram starts with the words Lech Lecha. It is true that, grammatically, those two words together can have the simple connotation of the single word Lech, “Go!” or “Go forth,” which is how they appear in most translations (also see Nachmanides’ commentary). However, RaShI and many other commentators, including the rabbis in the Midrash, are not ready to dismiss the extra word. Lech means “Go!” Lech Lecha is more than that, and ought to be translated (as some translators do) “You shall go,” or more correctly: “Go to yourself”!

Leaving the “old country,” his clan and his father’s home was, accordingly, a step towards Avraham’s going “to himself,” prior to assuming the role of nation–founder, smasher of idols, proclaimer of a new great faith and the one who is entrusted with the task of being a blessing to “all the families of the earth.”

A great Chassidic master of the 19th century, Reb Aryeh Leib Alter, the second Rebbe of Gur (1837–1895), who is known as the Sefat Emet, maintains that every human being is commanded daily to engage in the experience of Lech Lecha, to “get thee out” of his country, his family and his home, to move away from the negative influences which surround him, to go to himself by getting away from himself. The commanding voice is thus directed to all of us. But it was only Avraham who first heard and followed this command. Lech Lecha, then, is more than just an instruction to Avraham, but it is a charge and a challenge which we can all share – to free ourselves of those influences that confine us and confound our personal, spiritual development, and it is thus an invitation to a whole and integrated human encounter in the process of individualization and self-actualization.

Shabbat Shalom,

Reb Yosil

130831 – Parshi’ot NeTzavim & VaYeLech

*********************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHI’OT NETZAVIM/VAYELECH

Devarim (Deuteronomy) 29:9-31:30

Haftarah – Isaiah 61:10-63:9

130831

*********************

In the second Parsha of the two Parshi’ot read this week, Moshe Rabbeinu passes the mantle of leadership to his faithful disciple Yehoshu’a and Moshe steps aside and allows Yehoshu’a to guide Am Yisra’el. HaShem asks Moshe to summon Yehoshu’a to the entrance of the Ohel Mo’ed so that they might receive instruction together.

HaShem tells them that after Moshe passes away, Am Yisra’el will forsake the Torah and HaShem will conceal His Face from them, and great suffering will ensue.

The Torah therefore commands that Am Yisra’el should: “Kitvu Lachem Et Hashirah HaZot, V’Limdu Et B’nei Yisra’el, Simah B’Fihem, Liman Ti’hiyu Li Hashirah HaZot, L’Ayd BiB’nei Yisra’el – Write this song for yourselves, and teach it to the B’nei Yisra’el, place it in their mouths, so that this song shall be for Me a witness, against the B’nei Yisra’el” (Devarim 31:19).

HaShem requires every Jew to write a Sefer Torah (Kitvu Lachem Et Hashirah HaZot) in order to recall the covenant and the responsibility of that covenant with HaShem.

HaShem refers to the Torah as Shirah, literally ‘the song’. Song is perhaps a bad translation. In Hebrew, Shirah can mean song or poem. I believe that poem would be more accurate. This gives us great insight into what the Torah is and how we are to relate to it.

Rabbi Naftali Tzvi Yehudah Berlin, commonly known as the NeTZIV (1817-1893) presents a beautiful explanation of this thought. He writes that scripture is commonly viewed as prose and therefore taken literally. However, if we relate to the Torah as poetry, then the purpose of the Torah Sh’Ba’al Peh (the oral Torah), becomes clear – to illuminate and clarify the meaning

behind text.

For instance, when we read in the Torah that our matriarch Sara lived for “one hundred years and twenty years and seven years,” its unusual phrasing alludes to a deeper meaning. The Torah is sending us a message that at the age of one hundred, she was as sinless as a twenty year old. At twenty, she had the innocent beauty of a seven year old.

When we look at the Torah as prose, we often get bogged down in the validity and conflicting interpretations of Torah Sh’Ba’al Peh. But when we see it as poetry, Torah Sh’Ba’al Peh adds dimension and a wide spectrum of meaning to each and every word.

The verse that teaches us this is in itself a classic example of the opportunity to see deeper than just the words. The MaLBIM (acronym for Meir Leibush ben Yechi’el Michel, 1809-1879) asks why the Torah says “Liman Ti’hiyu Li L’Ayd BiB’nei Yisra’el (so that this song shall be for Me a witness, against the B’nei Yisra’el”). On first reading, one might understand from these words that when the B’nei Yisra’el stray from the Torah, the Torah itself will testify against them. As prose, this seems to be the meaning behind the words. But does HaShem need a witness to govern the universe?

The MaLBIM explains with a parable. A king frees one of his subjects who was imprisoned for theft and appoints him to guard his treasury. Since the king knew that by nature this man was prone to thievery, and it was safe to assume that he might steal again; the king chronicled the appointment in full detail.

The other citizens believed that the king did so to warn the former thief, that if he ever stole in the future, he would be put to death for stealing from the king is an act of treason. But actually, the king’s reason for writing it all down was to remind himself, that if this man was ever caught stealing, the king should be lenient with him, for he should have known better than to appoint him keeper of the treasury.

So, too, does HaShem record here: “So that this song shall be for Me a witness, against the B’nei Yisra’el“. The King of kings asks that this poetry be recorded, with all its nuances and all its meanings so that the King will always be aware of our shortcomings and act in a Merciful manner towards us.

Those who study the Torah as prose, view HaShem as a Vengeful G-d. Those who study the Torah as poetry; view HaShem as a Merciful G-d. At the approach of the Yamim Nora’im (the Days of Awe), when we beseech HaShem to be merciful with us, may we have the insight to see the poetry of His Torah.

Shabbat Shalom and may you be inscribed and sealed in the Book of Life.

Reb Yosil

130515 – Shavu’ot

*******************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

SHAVU’OT – 5773

130515

*******************

The Barrel Or The Flow

While the festival of Shavu’ot represents Z.man Matan Torateinu – the Period of the Giving of our Torah, our tradition teaches us that we did not accept the Toah out of passion, but rather out of an insinuation of coercion.How is it possible that the Torah be binding upon us and every previous and future generation of Jews when in fact, we were coerced into the Covenant with HaShem?

A review of the sources can help us shed light on this matter.

• Moshe brought the people forth the nation from the camp toward HaShem, and they stood at the bottom of the mountain. Shemot 19:17
• RaShI teaches us that when the Torah says: At the bottom of the mountain,  means at the foot of the mountain.
• But according to the Talmud, the mountain was plucked from its place and was held over them like a barrel. (Tractate Shabbat 88a).
• The Talmud goes on to say (Tractate Shabbat 88a): At the bottom of the mountain: Rav Avdimi bar Chama bar Chasa said: This teaches us that the Holy One Blessed Be He placed the mountain over them like an inverted barrel and said to them; “If you accept the Torah – good, but if you do not [accept the Torah], then there will be your burial place.

We must therefore reexamine the verse. For the words seem to be out of order. Instead of: “Moshe brought the people forth the nation from the camp toward HaShem,” the verse should have said, “Moses brought the people forth the nation from…” and only then “to meet HaShem.”

Our Sages teach that all the souls of Israel, of both past and future generations, were present at Mount Sinai and this is hinted to in our verse, as it is written:

“Not with you alone do I make this covenant and this oath, but with those who stand here with us this day before HaShem our G-d and also with those who are not with us today” (Devarim 29:14; Midrash Tanchuma Yitro 11).

There is a Hebrew word in our verse that is not translated. The verse actually reads: “Moses took Et HaAm – the people to meet HaShem from the camp.” The word “Et” can be an untranslatable word that assists the grammar; hence our translation omitted it. Or, “Et” can mean “with.” “Moses took with the people” – together with the B’nei Yisra’el of his generation, Moses took others to Mount Sinai.

These others were the souls of other generations, which were visible only by HaShem. Our verse thus says: “Moses took with the people [the souls visible only] to HaShem from the camp” (Ben Ish Chai, Derushim Parshat Yitro).

The Oral Law

“They stood in the bottom of the mountain” (Shemot 19:17). HaShem turned the mountain over Israel like a barrel and said: If you accept the Torah, fine. If not, there will be burial place (Tractate Shabbat[1] 88a).

Why did HaShem have to coerce the Israelites to accept the Torah? They had already accepted the Torah by saying, “Na’aseh V’niShmah – We shall do and we shall hear” (Exodus 24:7)! What was the point of holding the mountain, over the Jews and what was the point of hollowing out the mountain like a barrel? It would have been just as threatening if it were not hollow!

What the Israelites had accepted willingly was the Written Torah. They said, “We shall do and we shall hear” – we shall do as we hear and understand from the verses of the Torah. HaShem had to coerce them to accept the Oral Law. He hollowed out the mountain like a barrel to teach them that each letter of the Written Torah contains innumerable Halachot expounded in the Oral Law, just as a barrel contains innumerable drops of wine. Their acceptance of the Written Torah would therefore have to include acceptance of the Oral Law (Ben Ish Chai, Sefer Ben Yehoyada).

However there is an even more profound understanding of the mountain/barrel. Consider that the barrel were a glass case. HaShem could have been appealing to the Children of Israel not to let the moment be wasted. He was telling the B’nei Yisra’el that they had an opportunity to become an eternal nation that would continue to live generation after generation not in memory but in reality. Many nations can still be viewed, studied and appreciated by going to museums and gazing at their handiwork. Ancient books can be discovered, reprinted and studied and an appreciation of the teachings and wisdom can be attained. But all that is but a look at the archeological showcase of history.

Israel had an opportunity to make history by becoming an eternal nation that would adapt, modify and amend itself to the winds of change and modernity without losing the spark of revelation that challenged them at the “bottom of the mountain.” Yes, without the Na’aseh V’niShmah, without both the Written and Oral Torah, Israel would eventually become a force that would lose its light.

Classes in ancient religions would ponder on the affect that Israel had on the region for just a few centuries, but stagnation and entropy set in and petrified the once vital force of Judaism. Or, a guarantee of eternal strength would emanate from the “bottom of the mountain,” and the ability of light, inspiration and enlightenment would come from this small nation of freed slaves. Is this coercion or is this the only real choice that Israel could make.

How are we to achieve this power? We know that the – Mitzvot of the Torah are divided into two different groups. Mitzvot Bain Adam LaMakom – commandments between Man and G-d, and Mitzvot Bain Adam L’Chaveiro – commandments between Man and Community. Israel tends to oscillate between these two extremes. Some Jewish groups emphasize the rituals of Judaism and minimize the social context of Mitzvot, while other groups emphasize the social and minimize the ritualistic. We therefore must examine that which HaShem expects of us. “And now O Israel, what does the L-rd, your G-d, demand of you? Only to fear HaShem, your G-d, to walk in all His ways and to love Him and to worship the L-rd, your G-d, with all your heart and with all your soul” (Devarim 10:12).

“A song of David: O L-rd, who will sojourn in Your tent, who will dwell upon Your holy mount? He who walks uprightly and works righteousness and speaks truth in his heart.

Who does not slander with his tongue, who does his neighbor no harm, neither does he take up reproach upon his kinsman. A corrupt person is despised in his eyes, and he honors those that are G-d-fearing, he swears even to [his own] harm and does not withdraw his words. He does not lend his money with interest, nor does he accept a bribe against the innocent, whoever does these things shall never falter” (Psalms 15:1-5).

“He has told you O man: what is good, and what does the L-rd demands of you, but: to do justice, and loving-kindness, and to walk discreetly with your G-d “ (Micah 6:8).

All of the above references emphasize the Mitzvot Bain Adam L’Chaveiro – commandments between Man and Community. Does that mean that the Mitzvot Bain Adam LaMakom – commandments between Man and G-d are secondary or even unnecessary?

Notice that each of the above-mentioned definitions of righteous behavior alludes to Halacha: to walk in all His ways; who walks uprightly, to walk discreetly with your G-d.

Lech – to walk, or to go – shares the same root as Halacha – Jewish law. This is the manner in which we must focus our spiritual attention. The combination of Written and Oral Law brings meaning and rationale to the myriad of obligations we have taken upon ourselves. The blending of the positive and the negative Mitzvot represent the affection and love we must cultivate in ourselves to experience the proper relationship that we must establish with our Creator. And it is the melding of our Mitzvot Bain Adam LaMakom – commandments between Man and G-d, and Mitzvot Bain Adam L’Chaveiro – commandments between Man and Community, which brings out the very best in us. The rituals teach us to look deeper and deeper into the meaning of our conformity to the Covenant and the human displays of kindness become our manifestation of a living, binding Covenant.

Yes, if we as a nation did not accept all aspects of Torah then the mountain would have crushed us and we would have disappeared from the annals of living history. To choose Halacha – the Way – is to choose His Way, and just as His Way is eternal, so too, do we become the manifestation of His eternity.

As you celebrate and observe this special festival, stand at the bottom of the mountain and purposefully join the many links of those who chose His Way, enabling you to connect your past to your future.

Chag Samei’ach,

Reb Yosil

---

[1] Talmudic tractate in the Order of Mo’ed – dealing with the laws of the Sabbath.

130316 – Parshat VaYikra

*******************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT VAYIKRa

VaYikra (Leviticus) 1:1-5:26

Haftarah – Isaiah 43:21-44:23

100312

*******************

What does it mean to be human? What is it that defines our essence? Are we the social animal described by Aristotle, or the thinking animal proposed by Descartes?

Clearly, one can come up with a variety of definitions for the human being, from the notion of the creature who loves for no reason, to that being which hates for no reason at all. But I would like to suggest that the opening verses of Sefer VaYikra, the Book of Leviticus, present us with a different, somewhat surprising idea of what it really means to be human, and it is certainly not the usual first–choice definition for the human spirit.

It is tied, in essence, to the theme of this Biblical book, namely that of sacrifice: “I sacrifice, therefore I am.” I refer to this as surprising because we are, as part of this exercise, searching for a universal, human definition, and the sacrificial cult detailed in Leviticus is rather particularistic; it is parochial in its scope, and according to some, even primitive. So great is this perception that large segments of modern Jewry, intent on erasing all barriers between Jews and the rest of humankind, endeavoring to put only Judaism’s best foot forward, have practically edited out all references to sacrifices from time–honored prayers in the prayer book and from the festival Torah readings. These are decisions that have been made by the liturgical authorities in other denominations in Judaism. But I might contend that in their haste to whitewash Jewish texts and to remove them of any last vestige of the sacrificial cult, they sometimes overlook concepts and possibilities in the text, whose underlying message strikes at the heart of the human existential need.

Sefer VaYikra, the Book of Leviticus, begins with HaShem calling to Moses, and presenting a command which is the theme of the entire book, and perhaps of all of life: “Speak to the children of Israel, when any man of you shall bring from themselves a sacrifice to HaShem, from the cattle, from the herd or from the flock…” (Lev. 1:2).

“When any person from among you” doesn’t really do justice to the original Hebrew term, namely the word Adam – human. “Human beings, when they shall bring from themselves a sacrifice” is how it really should read. Adam is, after all, the most universal term for humankind, for personhood, since it evokes the first human who ever lived and from whom every single person in existence is derived and descended, and it is the root word of Adamah – earth, from which all life emanates and originates. Not only does Adam seem out of place in this particular context, but if we remove the word “Adam,” the verse still makes perfect sense.

Hence, the Torah is teaching us that the essence of the human being is his/her or her need, and ability to sacrifice. And the logic behind this concept inheres in the most fundamental aspect of the human predicament/condition. It is after all, only the human being, among all other physical creatures of the world, who is aware of his/her own limitations, who lives in the shadow of his/her own mortality, and since the time of Adam is aware of the painful reality that no matter how strong, powerful or brilliant he/she may be, he/she will ultimately by vanquished by death. his/her only hope is to link themselves to a Being and a cause which is greater than them, which was there before they were born and which will be there after they dies.

I once had a discussion in one of my evening class discussing the issue of whether or not we can change HaShem’s plan. We might call this our struggle with Bashert – predestination, and our ability to be the architects of our own destiny. Many of these very questions were raised by participants in the group: What is the purpose of life? What does it mean for us to be human? What is it all for? Why live? Because in the end, we decay and rot away. And yet, so many of us are smitten with the bug to amass wealth and material goods in this world, to achieve and create fame and fortune. Many people collect and assemble their wealth in order to utilize it for themselves, in order to enjoy these material means in the here–and–now. However, our mortality teaches that our material possessions do not really belong to us; one day we will be forced to leave them and the entire world behind, and in fact they often fall into the very opposite hands from those we would have liked to have received them. Hence the real paradox of life: only those objects which we commit to a higher, more sublime cause and purpose, which we give to HaShem, to a sanctuary, to a study hall, to a home for the sick and aged, to a shelter and haven for the poor and disadvantaged – only those are truly ours, because they enable us to live beyond our limited lifetime, perhaps to all eternity. Only that which we sacrifice is really ours. Only that which we give of ourselves to others has a lasting significance and purpose.

The expressions of sacrifice, or sharing and giving, are, and can be, various; but common to building a synagogue or a Yeshiva, or funding a new hospital wing or a scholarship fund, and assuming other tasks to ease the sufferings and the challenges of humankind, is that all link us to a greater good, a hope for the future. I may die, but to the extent that I devoted my life to causes that will not die, that live on and endure, I also will live on. Sacrifice makes it possible to bathe in the light of eternity.

Jewish history, and the city of Jerusalem, the center of the universe, emanate from this fundamental truth, as seen and reflected in HaShem’s initial command to Abraham to sacrifice his beloved Isaac on Mount Mori’ah, the eventual site of the Temple. Yitzchak – Isaac was the first “Olah – whole burnt offering.” In effect, HaShem was teaching Abraham that his newfound faith would only endure in history eternally if he, Abraham, were willing to commit to it his most beloved object, paradoxically his very future. In his willingness to make that sacrifice, Abraham secured his religions and his own eternity.

But the Torah teaches that the most significant sacrifices of all that we can make are not our material goods, but are rather our own selves, our time and our effort, our intellects and our unique abilities. People must sacrifice “MeKem – from themselves” (Lev. 1:2). Giving a child the gift of a check is hardly as significant as giving a child the gift of our time, of our personalities, of our thoughts and of our struggles. And this, too, HaShem teaches Abraham. HaShem ultimately instructs Abraham not to slay Isaac, but to allow Isaac to live because the greatest sacrifice we can make is not in dying for HaShem; we do not believe in Jihad, in religious war and struggle, but rather in living in accordance with His commands and desires. Isaac, in life, is called an Olah – a whole burnt offering.

Strangely enough, RaShI, the well–known and celebrated Biblical commentator, suggests another reason for the seemingly superfluous use of the term “Adam” in our text. The Torah, he contends, is teaching us that just as Adam, the first human being, never sacrificed stolen goods, since everything in the world belonged to him, so are we prohibited from sacrificing anything which is stolen and is not our own. Such a lesson certainly protects Jewish society against a Robin Hood mentality, which steals from the rich in order to give to the poor. In our faith and in our ethical teachings, we do not believe that the ends justify the means, and we must always pursue justice by means of justice.

Perhaps, then, RaShI is protecting us against an even deeper and more demonically appealing, danger inherent in the identification that we might make with Divine service. We can only sacrifice objects or characteristics which technically, if even in a limited sense, belong to us. We dare not sacrifice innocent human beings, even if we believe that such a sacrifice will prevent the murder of Jews. We cannot offer up ourselves on a funeral pyre, commit suicide with a dying gasp of “let my soul die together with the Philistines,” or the Palestinians. Our lives belong to HaShem, and we dare not steal that which is His, even in our gift to Him. Judaism is not Machiavellian. And the ends can never justify the means. We are each an end unto ourselves and not a means for the achievements of others.

Let us celebrate our potential, the opportunities we have to properly sacrifice for just and noble causes; to give of ourselves to serve purposes that go beyond our earthly existence, and ensure the eternity of our souls and the enduring value of our earthly existence.

Shabbat Shalom,

Reb Yosil

Parshat VaYelech/Shabbat Shuvah

* * * * * * * * * * * * * * * * * * * * *

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT VAYELECH

SHABBAT SHUVAH

Devarim (Deuteronomy) 31:1-30

Haftarah – Hosea 14:2-10; Micah 7:18-20; Joel 2:15-27

120922

* * * * * * * * * * * * * * * * * * * * *

The Shabbat before Yom Kippur is called “Shabbat Shuvah – the Sabbath of Return” because the opening words of the Haftarah begin, “Shuvah Yisra’el Ahd HaShem Elokecha, – Return O Israel to HaShem your God” (Hosea 14:2). By transgressing HaShem’s commandments, we distance ourselves from Him. At this special time between Rosh HaShanah and Yom Kippur we should take advantage of this auspicious time to return to our higher calling and renew our covenant with HaShem by aligning ourselves to His commandments.

* * * * * * * * * * * * * * * * * * * * *

In our Parsha this week Moshe Rabbeinu passes the mantle of leadership to his faithful disciple Yehoshu’a (Joshua), and Moshe steps aside and allows Yehoshu’a to guide Am Yisra’el – the nation of Israel. HaShem asks Moshe to summon Yehoshu’a to the entrance of the Ohel Mo’ed (Tabernacle) so that they might receive instruction together. HaShem tells them that after Moshe passes away, Am Yisra’el will forsake the Torah and HaShem will conceal His Face from them and great suffering will ensue.

HaShem therefore commands Am Yisra’el to: “Kitvu Lachem Et HaShirah HaZot, V’Limdu Et B’nei Yisra’el, Simah B’Fihem, Liman Ti’hiyu Li HaShirah HaZot, L’Eid BiB’nei Yisra’el – Write this song for yourselves, and teach it to the B’nei Yisra’el, place it in their mouths, so that this song shall be for Me a witness, against the B’nei Yisra’el” (Devarim 31:19). HaShem requires of every Jew to write a Sefer Torah (Kitvu Lachem Et HaShirah HaZot) in order to recall the covenant and the responsibility of that covenant between them and HaShem.

HaShem refers to the Torah as Shirah, commonly translated as ‘the song’ however, song is perhaps a bad translation. In Hebrew, Shirah can mean song or poem. A song has two parts, the music and the lyrics. Music would be referred to as Zimra; while the lyrics would be referred to a Shirah; therefore I believe that poem would be more accurate. This gives us great insight into what the Torah is and how we are to relate to it.

Rabbi Naftali Tzvi Yehudah Berlin, commonly known as the NeTZIV (1817-1893) presents a beautiful explanation of this thought. He writes that scripture is commonly viewed as prose and therefore taken literally. However, if we relate to the Torah as poetry, then the purpose of the Torah Sh’Ba’al Peh (the oral Torah – a much needed organic understanding of the Torah), becomes clear, it illuminates and clarifies the meaning behind text by nuances: a change in spelling; awkward words or phrases; different sizes of letters; even meanings not visible in translations. Prose is literal, poetry is expansive.

For instance, when we read in the Torah that our matriarch Sarah lived for “one hundred years and twenty years and seven years” (Bereishit – Genesis 23:1), the unusual phrasing (100 + 20 + 7 years) is unusual and therefore alludes to a deeper meaning. The Torah is sending us a message that at the age of one hundred, Sarah had the beauty of a twenty year old and at twenty she had the innocence of a seven year old. When we look at the Torah as prose, we often gloss over the text. But when we view it as poetry, our oral tradition adds dimension and a wide spectrums of meaning to each and every word.

The verse that teaches us this is in itself a classic example of the opportunity to see deeper than just the words. The MaLBIM (acronym for Meir Leibush ben Yechi’el Michel, 1809-1879) asks why the Torah says “so that this song shall be for Me a witness, against the Children of Israel.” On first reading, one might understand from these words that when the Israel strays from the Torah, the Torah itself will testify against them. As prose, this seems to be HaShem’s intent. But does HaShem need a witness to govern the universe?

The MaLBIM explains with a parable. A king frees one of his subjects who was imprisoned for theft and appoints him to guard his treasury. Since the king knew that by nature this man was prone to thievery, and it was safe to assume that he might steal again, the king chronicled the appointment in full detail. The citizens believed that the king did so to warn the former thief, that if he ever stole in the future he would be put to death, for stealing from the king is an act of treason. But actually, the king’s reason for writing it all down was to remind himself, that if this man was ever caught stealing; the king should be lenient with him, for he should have known better than to appoint a thief as keeper of the treasury. So, too, HaShem records here: “So that this poem shall be for Me a witness, against the Children of Israel.” The King of kings proclaims that this poetry be recorded, with all its nuances and all its meanings so that God will always be aware of our shortcomings and act towards us in a merciful manner.

Those who study the Old Testament as prose, view HaShem as a Vengeful God. However, those who study the Torah as poetry, view HaShem as a Merciful God. On this Shabbat Shuvah – the Sabbath of return when we read the words of Micah 14:2, 3 and 6: “Return, O Israel, unto the Lord your God, for you have fallen because of your sins. Take words with you and return to the Lord…I will heal their affliction, and I will take them back generously in love; for My anger has turned away from them.” At the approach of Yom Kippur – the Day of Atonement, when we beseech HaShem to be merciful with us, may we have the insight to see the poetry of His Torah.

Shabbat Shalom.

Reb Yosil

120811 – Parshat Eikev

*********************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT EIKEV

Devarim (Deuteronomy) 7:12 – 11:25

Haftarah – Isaiah 49:14 – 51:3

120811

*********************

Due to a medical setback, I’m republishing a “Vort” from July 31, 2010.

*********************

Minor Commandments

Since I was a young boy in Yeshiva, the first RaShI in this week’s Parsha has always been troublesome for me. The Parsha begins: “And it will be the result of hearkening to My commandments…” Devarim (Deut. 7:12) If we follow these commandments, then a whole series of blessings will become the reality of Israel’s existence.

The problem is in the Hebrew wording. The word Eikev (which literally means heel, like in the name Ya’akov – Jacob, who was named that because he held on to the “heel” of his twin brother Esau during birth) is used for the phrase: “the result of hearkening.” The language is strange and whenever strange language is used there is a message being transmitted to us. Of course this message or code can only be noticed in the original Hebrew, translations do not pick up the subtleties of the Hebrew language.

RaShI, the Torah’s foremost commentator points out a MiDrash Tanchuma (Aggadic Midrash on the Torah of the 4th century) that suggests that the reason the word Eikev is used is to inform us that if we heed the minor commandments that people tend to tread upon, then we will be worthy of the blessings that HaShem promises.

My problem? What is a minor commandment? If all the commandments are the word and will of HaShem, then there shouldn’t even be categories of major or minor commandments. Is there really a qualitative difference between observing a commandment like returning a lost item or, dealing fairly with one’s enemy? Are not both the will of HaShem?

Over the years I have struggled with this. I have received the many flimsy answers as to the degrees of importance to commandments, but they all left me empty and without proper understanding. A few months ago I read a story of the Chafetz Chaim – Rabbi Yisra’el Meir HaKohen of Radin (1838-1933, author of basic works in Halacha, Hashkafa, and Mussar, famous for his saintly qualities and acknowledged as a foremost leader of Jewry) that provided me with what I think is the answer. His son-in – law Rabbi Menachem Mendel Yosef Zaks wrote:

The Chafetz Chaim’s faith in HaShem was whole and complete. Every event that happened in the world and in his life was viewed as a lesson in serving HaShem. Once, I was going with him on a trip. Upon arriving at our destination the Chafetz Chaim gave me money with which to pay the wagon driver. Afterwards, as we walked into the house together, I saw that the Chafetz Chaim was not pleased with me. He then asked me, “What was in your mind when you paid the driver?

I told him that I paid him for services rendered.

“Do you know how many Mitzvot you could have fulfilled? If only you had in mind while you were paying the driver that by paying him on time you fulfilled the Mitzvah of Bal Talin: “…you should pay a worker on the day of the service” (Devarim 25:15), then you would have performed a Mitzvah. If you had in mind that he is a pauper so you could have also fulfilled the Mitzvah of “ViChai Achicha Imach – strengthen him so that your brother can live with you… (VaYikra 25:35),” then you would have performed a Mitzvah. And in his poverty we provided him with work, then you could have fulfilled the Mitzvah of Tzedaka at its highest level.

He then went on to enumerate several other Mitzvot that could have been fulfilled and ended by exclaiming, “And all you did was just pay him like it was only a business transaction!”

This story had a very profound effect on me. How many times a day do we have a chance to perform a Mitzvah and instead just do something that is honorable or that gives one a sense of satisfaction? When someone is stuck on the highway with a flat tire and without a jack, do I stop and help them because I’m a good person or do I do it because HaShem wants me to activate HIS goodness in the world. When someone insults me and all I want to do his hurt that person and instead I stop myself, then I activate HIS kindness and forgiveness in the world.

The purpose of HaShem giving the nation of Israel the Torah is to bring the knowledge of HaShem’s ways into the reality of this world. The reality is we become programmed to behave, or not behave in a certain manner and forget that the purpose of these freewill choices is to do HaShem’s will, to become His agent and for the world to see that He manifests His will through us. We need to be careful not to tread on the minor commandments, those commandments that have become so ingrained in us that I have forgotten the difference between a commandment and a good deed.

In these few weeks before the High Holidays, we should examine our ways so that these very same minor actions can become major actions. That our will become His will so that He will be manifest through our actions. As it says in Isaiah 11:9: “…for the earth will be full of the knowledge of HaShem, as the waters cover the sea.”

Shabbat Shalom,

Reb Yosil

120707 – Parshat Balak

*************************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT BALAK

BaMidbar (Numbers) 22:2-25:9

Haftarah – Micah 5:6-6:8

120707

*************************

In this week’s portion we again examine the Ko’ach HaDibur (the power of speech). On the Israelite’s final journeys toward Eretz Yisra’el (the land of Israel), and after the defeat of the armies of Og king of Bashan and Sichon king of Emor, Balak (king of Midian and Mo’av), realizes that Am Yisra’el (the nation of Israel) cannot be militarily defeated in the conventional manner. He sends for Bil’am, a Mesopotamian prophet who has the ability to place powerful curses on people and nations, so that Bil’am’s power of speech might be the impetus for Israel’s downfall. HaShem does not give Bil’am permission to curse Israel but after some cajoling He does allow Bil’am to journey with king Balak’s emissaries to Mo’av.

Bilam saddles his donkey and sets out. HaShem sends an angel to block the way and three times Bil’am beats his donkey for he cannot see the vision of the angel. Suddenly a miracle occurred, “VaYiftach HaShem Et Pi HaAton – And HaShem opened the mouth of the donkey” (BaMidbar 22:28-35).

Over the past four weeks, each Parsha has had a focus on the gift of speech, which to many commentators is the meaning of humans being created “in the image of HaShem.” At the end of Parshat Beha’alotcha (BaMidbar 12:1-14), Miriam and Aharon speak against Moshe’s relations with his wife and Miriam is punished with Tzara’at (leprosy); In Parshat Shlach Lecha (BaMidbar 13:1-14:44), ten spies bring back an evil report of Eretz Yisra’el and Am Yisra’el’s negative reaction triggers their forty year sojourn in the desert; In Parshat Korach (BaMidbar 16:1-35), Korach speaks against Moshe and Aharon which instigates a rebellion against Moshe’s authority, which results in Korach and his assembly being swallowed up by the earth; and finally, in last week’s Parsha, Moshe struck the water-bearing rock rather than speaking to it, and lost his privilege to enter Eretz Yisra’el.

There is a very interesting Mishna in Pirke Avot (The Ethics of our Ancestors – an ethical treatise). Chapter 5, Mishnah 8 reads: “Ten things were created on the eve of Shabbat, at twilight. They are: 1: The mouth of the earth (Korach); 2: The mouth of the well (Miriam); 3: The mouth of the donkey (Bilam); 4: The rainbow (No’ach); 5: The Manna (Moshe); 6: The staff (Moshe); 7: The Shamir (King Solomon); 8: The alphabet (Hebrew); 9: The inscription (on the Tablets); 10: The Tablets (Yisra’el).”

The universe’ creation ended with the Shabbat, which began at sundown on Friday, but Bein HaShmashot ([literally “between the illuminating orbs,” or twilight] the time between the setting of the sun and darkness) is a difficult time period to define. Does this time period belong to Friday, or does it belong to Shabbat? The mystical quality of Bein HaShmashot is the reason we Jews begin Shabbat at sunset on Friday evening and end it after the stars appear in the heavens on Saturday night. It is during this time that HaShem created the last necessary items needed to make the world perfect. He knew that there would be times when seemingly miraculous events had to take place, but He wanted them included in the natural order of creation. Therefore, these special creations were formed Bein HaShmashot, at the very end of the sixth day, between dusk and darkness in that mystical time that is so hard to define. Let us review these ten manifestations.

1. Pi HaAretz (the mouth of the earth) – “With this you shall know that HaShem has sent me to do all these acts, that it has not been out of my own heart. If these men die as all men [would normally] do, and that the destiny of all men is theirs, then you shall know that HaShem has not sent me” (BaMidbar 16:28-29).

When the earth opened its mouth (BaMidbar 16:28-33) and swallowed Korach and his assembly, it was not an earthquake or fissure in the conventional sense of the word, this mouth or chasm, had been prepared at the time of creation. Normally prior to an earthquake, the ground experiences tremors and any fissures caused do not close up. This opening left absolutely no suggestion of its existence before or after the occurrence. The death of Korach and his assembly was not natural. Throughout history, many humans have died by earthquakes, but in this case, the earth opened and then closed its mouth.

2. Pi HaBe’er (the mouth of the well) – Can you imagine 600,000 men between 20 and 50 years of age, plus younger and older men, and plus women, a multitude of approximately 3,000,000 people finding water during their 40 year sojourn in the desert? After the death of Miriam, the B’nei Yisra’el (the children of Israel) found themselves without water. Our Rabbi’s teach us that in the merit of Miriam a fountain of water (the infamous rock) traveled with the B’nei Yisra’el during their sojourns.

Again, this fountain was not an ordinary well, yet its character was part of the natural order, prepared and ready with all of nature prior to the first Shabbat.

3. Pi HaAton (the mouth of the donkey) – Pay attention to the dialogue between Bilam and his donkey: “HaShem opened the mouth of the donkey and it said to Bil’am, ‘What have I done to you that you struck me these three times? ‘Bilam said to the donkey, ‘Because you mocked me! If only there were a sword in my hand, I would kill you!‘

The donkey said to Bil’am, ‘Am I not your [she] donkey that you have ridden all of your life until today? Have I been accustomed to doing such a thing to you?’

He said, ‘No.’

Then HaShem uncovered Bil’am’s eyes and he saw the angel of HaShem standing in the road with his sword drawn in his hand. He [Bil’am] bowed his head and prostrated himself on his face.”

According to Irving M. Bumin (Ethics from Sinai, vol. 3 page 85) Bil’am learned two things from this exchange: “

• If heaven wills it, even a donkey can see what a prophet cannot. Prophetic vision is under the control of HaShem.
• Speech is a G-d given gift and Bil’am should reserve his speech for words directed to him from above.”

The ability of the donkey to speak to Bil’am was not miraculous in the common sense of the word. it was arranged even before creation was complete.

4. The Rainbow – prior to the flood, a mist hovered over the earth and watered all plants. After the flood, the sun was able to shine forth through the clouds and the phenomenon of a rainbow was unable to be seen. This change in reality that affects us even to this day is the result of the atmospheric conditions set forth when the first rainbow appeared.
5. The Manna – One of the greatest wonders of creation was Manna, a heavenly food that was pure nourishment. The Midrash Tanchuma (Parshat B’Shalach 22) defines the miraculous quality of this food.

“Manna could assume almost any taste, depending of the consumer. It was completely digested leaving no waste to be expelled. The amount gathered would last all day and rot if left over for the next day. On Fridays a double portion would fall, enough for Friday and Shabbat.

The distance it fell from the home depended on the righteousness of the consumer; the more righteous the consumer, the closer it fell to the doorway of the family’s tent.

For the righteous it was as fine bread; for the virtuous, as course cakes; and the wicked had to grind it between millstones, or beat it with a mortar and pestle. Also, for the young it was as bread; for the old, as wafers made with honey; for infants, as mother’s milk; and for the sick, like fine meal with honey.”

6. The staff – We read in Shemot (Exodus) 4:17, 20: “And you shall take in your hand this staff, with which you will work wonders…and he took the staff of HaShem in his hand.”

This is the staff that turned into a snake/alligator; that set off the Ten Plagues; that divided the Reed (Red) Sea; and that brought forth water from a rock. Made of sapphire with HaShem’s infallible Name written upon it, this staff was no ordinary staff, its origin was part of the creation process.

Where did it come from? Pirke De’Rebbi Eliezer 40 (a Midrashic work [c.100 C.E.] composed by the school of Rebbe Eliezer ben Hyrcanus) gives the history of the staff. “Created at twilight, before the Sabbath, it was given to Adam in the Garden of Eden. Adam gave it to Chanoch (Enoch), who gave it to Metushelach (Methuselah); he in turn passed it on to Noach (Noah). Noach bequeathed it to his son Shem, who transmitted it to Avraham (Abraham). From Avraham to Yitzchak (Isaac), and then to Ya’akov (Jacob), who took it with him to Egypt. Ya’acov gave it to Yosef (Joseph); upon Yosef’s death all his possessions were removed to Pharaoh’s palace. Yitro (Jethro) one of Pharaoh’s advisors desired it, whereupon he took it and stuck it in the ground in his garden in Midian. From then on no one could pull out the staff until Moshe came. He read the Hebrew letters on the staff and pulled it out easily. Knowing then that Moshe was the redeemer of Israel; Yitro gave him his daughter Tziporah (Tziporah) in marriage.” Then, as a shepherd to Yitro, it was while investigating the phenomenon of the Burning Bush that HaShem said to Moshe: “What is in your hand? And he (Moshe) said, ‘a staff‘” (Shemot 4:2).

7. The Shamir – The Torah (Shemot 20:22) banned the use of metal in building the altar. When King Shlomo (Solomon) built the Temple, he understood that this ban also applied to the stones of the Temple. How could he build a large stone edifice without the use of a blade, or a hammer?

The Talmud in Tractate Giten (68a-b) tells an amazing story of the capture of a miraculous worm that vibrated at a very high frequency (it may have given off super-sonic oscillations) and could split wood and stone. “Placed on the hardest wood or stone it would split them open as into two writing tablets. No iron or metal could have this quality, it would simply split them open. It could be transported only wrapped in a cloth, tufts of wool, or in a lead container filled with barley bran” (Tosefta: Sotah 15:1).

8. The alphabet – Our tradition teaches us the even before HaShem began creation, He wrote the Torah. This could best be understood as an architect drawing up the plans prior to beginning construction. However, mankind needed a tool to be able to discern this monumental work, hence, the alphabet. Prior to the nation of Israel appearing on the scene, other written scripts did appear, but these scripts were hieroglyphs and pictographs. The Hebrew alphabet has a miraculous and unique quality to Jewish and world history. As Professor David Porush writes (http//www.rpi.edu/~porusd) “I would rate the ‘invention’ of the Hebrew alphabet as one of the single most amazing discoveries in human history, far above electricity, the atom bomb, exploration of space, the printing press, or any other technology.”

Here are a few of his reasons:

• The Hebrew alphabet was the first alphabet ever invented. This means that it was the first system of symbols to represent the pure atoms of “sounds” that formed words rather than using pictures to represent words and ideas (like hieroglyphs and pictographs do).
• The Hebrew alphabet is the mother of all alphabets. No other alphabet was ever invented independently of Hebrew and all alphabets can trace their origins to it (Aleph, Bet = alphabet).
• Since all previous alphabets were pictographs or ideograms (pictures that stand for words), the Hebrew alphabet further enforces the abandonment of idolatry.
• The most concise script before the invention of the Hebrew alphabet contained over 600 signs. Most pictographic and hieroglyphic scripts contain thousands of signs.
• Because the 22 Hebrew letters represent sounds not pictures, it requires a higher level of abstraction in decoding them.
• Hebrew is also different from all alphabets that followed because it lacks vowels. The Phoenicians and Greeks added vowels, and so are often accredited with inventing the alphabet even though the earliest Phoenician alphabet is circa 1200 B.C.E. and the earliest Greek alphabet is circa 850 B.C.E.
• Because the Hebrew alphabet lacks vowels (and was originally written without spaces or punctuation, too) it is more ambiguous. The same set of consonants very often can indicate many different words. Hebrew, therefore, invites an extraordinary gift of interpretation and tolerance for multiple meanings on the part of its readers. (E.g. “read not Banim but Bonim – not sons but builders” (Talmud Tractate Berachot 64a – commonly recited in the Ashkenazic tradition between Kabalat Shabbat and the evening service on Friday nights); when reading the letters Aleph and Tav are you reading “Et” (the accusative particle); “Oht” (letter or sign) Aht (you – feminine) or the number 401 (Aleph =1 and Tav = 400)?

In other words contained within the Hebrew alphabet are the seeds of the interpretive practices of Midrash and Gematriya.” These designs of HaShem are not only a concise key to communication, but (as we began this “VORT”) they contain the “images of HaShem” that enable us as “images of HaShem” to communicate information that enlightens us to His creation.

9. The inscription – The inscriptions on the Tablets also had a miraculous nature to them. “Moshe descended the mountain with the two Tablets of the Testimony in his hand, Tablets inscribed on both their sides; they were inscribed on one side and on the other. The Tablets were HaShem’s handiwork, and the inscription was the inscription of HaShem engraved on the Tablets” (Shemot 32 15-16).

The words on the Tablets were engraved so that they completely bore through the stone. But rather than the second side being a mirror image of the first, miraculously, both sides could be read with the same clarity and format.

10. The Tablets – Made of sapphire, the Tablets were shaped like cubes and measured six Tefachim (about two feet) on each side. Though the letters Samach and Mem Sofit (shaped similar to the letter “O”) have mid sections that should cause the letters to fall out of the Tablets, yet they did not.

Also, it is believed that the Tablets weighed an enormous amount (each Tablet was 8 cubic feet of sapphire) yet, Moshe was able to carry them. It is understood that they in fact, carried Moshe and not otherwise. Therefore our tradition asserts that when confronted by the Golden Calf, it was not Moshe who broke the Tablets, but rather the holy letters and holy inscription withdrew from the Tablets causing them to be too heavy for Moshe to carry and thus they shattered.

This simple Mishnah contains worlds of information, too massive to be contained in this Parsha summery. But we see how a detail in our Parsha can lead us to a Mishna, to various tractates of Talmud, the Midrash and other ancient and modern works.

I once concluded that the center of infinity, by definition, is every point. The Torah is truly infinite, and any one point in the Torah can lead you to every other point. Our duty in life is to remember that we were created in the image of HaShem, with the divine power of speech and the power of communication. May the use of our words bring forth all the great features that were created on the eve of Shabbat and bring about the enlightenment of mankind and the glory of HaShem.

Shabbat Shalom,

Reb Yosil

120623 – Parshat Korach

******************************

VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT KORACH

BaMidbar (Numbers)

16:1-18:32

Haftarah: I Samuel 11:14 – 12:22

120623

******************************
The main topic of this week’s Parsha is Korach’s rebellion against Moshe and Aharon. It is important to understand that Korach’s arguments may have been sound, but given that his motivation was envy, it led to his and his co-conspirators downfall.

Korach, a cousin of Moshe, is indignant that Moshe appointed his brother Aharon as the High Priest of Israel, it smelled of nepotism to him. HaShem had clearly chosen Moshe to be His spokesman and Aharon was already the established leader of the tribe of Levi, Korach felt that that if anybody deserved to be honored as High Priest it should have been him as he was the third highest ranking member of the tribe of Levi. But in order to become the High Priest, Korach had to challenge and dishonor Moshe. Korach led a select group of rebels to publicly challenge Moshe and cause him to lose face among the nation. Instead, HaShem ordered a test with fire pans and incense (BaMidbar 16:16-35) that miraculously proved that Aharon was, in fact, His chosen High Priest. All 250 rebels died when miraculously the earth “opened its mouth and swallowed them up.”

Again I must repeat this concept: each episode in the Torah teaches us a distinct lesson. In order to properly appreciate each lesson, we must appreciate the very fine details of each incident. On the surface, Korach is consumed with envy because of Moshe’s choice of Aharon as High Priest. The trouble with this view (while it works for teaching young children Torah) is that Korach couldn’t have just been an ordinary jealous man who sought power. He worked his way up the spiritual ladder within the tribe of Levi and become the third most renowned member of his tribe.

Our tradition teaches us that the tribe of Levi was distinctive among the other tribes:

1. It was the only tribe that was never enslaved in Egypt (for various reasons, among them that they refused to succumb to the Egyptian influences had over the other Israelites.
2. They never complained (as the rest of the Israelites did) about lack of water, or when they found themselves between the Egyptians and the Reed Sea or about the Manna that HaShem provided.
3. They didn’t worship the Golden Calf.
4. They didn’t respond negatively to the report of the spies. As a result, they were not included in the decree to die in the desert over the forty years of wanderings.
5. They replaced the first-born as the workforce in the Tabernacle and later the 2 Temples.
6. They remain until this day distinguished, the only tribe with a clear direct lineage going back to Biblical times.

Taking all this into consideration, Korach wasn’t just some Schlepper (a nobody) on an “ego trip.” Don’t underestimate him he had to be a man of very high stature, refined, disciplined a proven spiritual force. So what went wrong?

Aharon felt that he was unworthy being appointed High Priest because the Tabernacle in which he was to serve was partially atonement for the sin of the Golden Calf. In Shemot (Exodus) 28:1, when the priesthood was first established, we are taught, “Atah HaKrev Et Aharon Achicha – You should draw your brother Aharon near.” Rabbi Aryeh Leifer ZTz”L, the previous Nedvorner Rebbe of Sefat explains, that Aharon felt undeserving of this exalted position, for the above mentioned reasons. HaShem commanded Moshe to bring his brother near, give him the confidence to not only accept the position, but to know with certainty that HaShem bears Aharon not even a suspicion of transgression. Similarly, just a few weeks ago in Parshat B’Ha’Alotecha (BaMidbar 8:1) after the all tribal princes brought their inauguration offerings except Aharon, he again felt that his exclusion was because of his involvement in creating the Golden Calf (Me’am Lo’ez – a Midrashic anthology on the entire TaNaCH begun by R’ Ya’akov Culi of Constantinople [1689- 1732], the most popular Torah work ever published in Ladino, it has won great popularity in its Hebrew and English translations as well).

Can you imagine a perpetrator of a serious crime becoming the head administrator of the agency created to protect us from that type of abuse? That was the excuse (not the reason) that Korach used when he opposed Aharon’s appointment, he argued that Aharon was an unworthy candidate; it was tantamount to sacrilege to have Aharon serve in that capacity. With hindsight and the Torah’s insight, we know that Aharon was only trying to delay the nation until Moshe descended from Mt. Sinai (Shemot – Exodus 32:1). But Korach didn’t know that, or didn’t believe the story; and proposed that even if Aharon’s intentions were pure, he should Our Rabbi’s teach us that Korach’s sin stemmed from envy, his motives, unlike Aharon’s were impure. He was motivated not by what is right and what is good, but by the self-destructive force of envy. To achieve his goal, he was prepared to embarrass the God chosen leader of Israel. To make himself greater than he already was, Korach was prepared to lead a group of dissidents, to self-destruction.never have accepted his position.

Korach, Datan and Aviram as well as the 250 members of their group were survivors of the Exodus. Our tradition teaches us that four-fifths of the Israelites died during the plague of darkness. Each of the surviving Israelites who left Egypt were Tzaddikim (righteous people) in their own right. Do not underestimate who they were. If the great Korach was capable of leading a revolt and bringing MaChloket (dissention) into the camp of Israel, then we must realize that unless we examine our Parsha’s lesson, we can easily fall into the same pit that Korach did. Envy can be so destructive that even the great among us can fall under its influence. When we take a community stand we must always be clear and conscious of our inner motives; are they self-serving, or are they pure? Do we seek the greater good, or is this our own secret agenda? If we can only remember this lesson – our world would be a better place.

Shabbat Shalom,

Reb Yosil