131221 – Parshat Shemot

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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

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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

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT VAYEITZEI

Bereishit (Genesis) 28:10 – 31:3

Haftarah – Hosea 12:13 – 14:10

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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

131019 – Parshat VaYera

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Rabbi Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT VA’YERA

Bereishit (Genesis) 18:1-22:24

Haftorah – II Kings 40:1-37

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This week we read about some incidents in the life of Avraham and Sarah. The Parsha begins with three messengers (angels, each with a specific task) who visited our patriarch Avraham after his painful circumcision. The three messengers were: Micha’el – who informed Avraham and Sarah that they would have a son; Gavri’el whose task was to destroy the provinces of Sodom and Gomorrah; and Refa’el – whose purpose was to heal Avraham after his circumcision (and to save his nephew Lot). Lot is an interesting character, full of contradictions, very much like us and is never included among all the great Jewish heroes and role models.

We talk about the loving-kindness of Avraham; we name our children after him. Yet, don’t we most resemble Lot? In the great travels of our Patriarch and his family, we find that when Avram came to Canaan from Haran, the Torah says: “And Avram took his wife Sarai, and Lot his brother’s son and all the wealth that he had amassed…­” (Bereishit 12:5). And, when Avram returned to Canaan from Egypt after the famine, the Torah says 13:1: “So Avram went up from Egypt, he and his wife and all that was his and Lot with him…” ­Prof. Nechama Leibowitz z”l (Zichrona LiVracha – may she be remembered for a blessing), teaches that in this second verse, Lot is mentioned after all the possessions. The wealth and materialism of Egypt had so affected Lot that he was a changed man. For Lot, possessions meant more than people.

When the family returns from Egypt, Lot, the materialistic nephew, chooses to live in Sodom, where the living is high and the morality low. Avraham comes to Canaan for a new life; Lot comes for profit. Avraham wants a better way of life, but Lot wants a better standard of living. Avraham wants a society based upon what would become Torah‘s values; but Sodom fulfills Lot’s purposes.

Last week’s Parsha described a war between four kings and five kings, during which Lot was taken captive and his possessions were confiscated. Avraham was obligated to rescue his kinsman and nephew Lot, which he did. Did Lot learn from his loss and his rescue? No. He went back to Sodom, and the evil people of Sodom once again affected him. As misguided as Lot appears to us, HaShem thought that Lot should be saved. HaShem sent a messenger (an angel) in the guise of a traveler to save Lot and his family from the destruction of Sodom. Lot trying to be virtuous offers his daughters to the Sodomites so that they would be distracted and not take away his guests.

Another episode in this Parsha deals with Avraham passing through the territory of AviMelech, king of Gerar. Once again, Avraham and Sarah find themselves in hostile territory. Avraham was aware of AviMelech’s strange practice. Like Pharaoh in Egypt, AviMelech, king of Gerar, sought beautiful women for himself. But, just as Pharaoh would never consider taking another man’s wife, AviMelech would have the husband murdered and then force his affections on the widow.

HaShem intervened and Sarah was saved from dishonor. But like Pharaoh, AviMelech is repulsed by Avraham’s cowardly behavior when he lied and pretended to be Sarah’s brother. “Therefore AviMelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were very afraid: Then AviMelech called Avraham, and said to him, What have you done to us? And in what have I offended you that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done: And AviMelech said to Avraham, What did you see, that you have done this thing: And Avraham said, Because I thought, surely the fear of HaShem is not in this place; and they will slay me for my wife’s sake” (Bereishit 20:8-12).

AviMelech, a civilized man (according to his standards) wanted to know how Avraham could have done such a thing to him. He was angry, HaShem had rebuked him and he lost honor among his people. Avraham replied: “Because I thought, surely the fear of HaShem is not in this place.” Neither Sodom nor Gerar were places that were conducive to the moral lifestyle that Avraham wanted for his family.

The wrong friends sometimes influence us; we choose neighborhoods, schools and choose our priorities as responses to the wrong signals. At times, we exploit our relationships with others, even though we might have great role models who teach us otherwise. Even if we don’t have someone like Avraham as a role-model, we still have many Torah leaders who are living role models in our time. Do we exemplify their lives, or do we choose the values of those living around us?

HaShem redeemed Lot because HaShem knew that with all his foibles, Lot was redeemable. Despite his mistakes and misdeeds, his pride and selfishness, he was basically a decent fellow. He lived in Sodom, he was becoming part of Sodom, but he wasn’t really happy about it. His redeeming grace was that he knew something was wrong. As warped a community as Sodom was, Avraham always remained an uncle and role-model for Lot.

We don’t have an uncle like Avraham, but we do have something even better – the Torah. It is a reminder to us every day of how we should behave and how we should react to outside influences.

We learn from Avraham pleading with HaShem to save Sodom (18: 20-33) that without a Minyan (a quorum of 10 a minimum group necessary to establish a Torah society), Lot could not survive the moral Galut (exile) of Sodom. But we, who have Shuls (synagogues), communities, and the ability to connect to holiness and to purity, sometimes like Lot, choose the wrong society. The Torah tells us that like Lot we too ARE worthy of redemption. But when we are told to leave Sodom and its ways, do we listen? We can read the message; but do we believe the words? We know the story; but do we react as we should react?

In Yeshiva high School I had a Rebbe asked: “If the Torah contains the laws of the Jewish people, then why are there so many stories?” He answered that often we learn more from the stories because they provide us with an example on how to live a life of Torah.

With G-d’s help, may we muster the strength to improve our lot, just like Lot did.

Shabbat Shalom,

Reb Yosil

131012 – Parshat Lech Lecha

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT LECH LECHA

Bereishit (Genesis) 12:1-17:27

Haftarah – Isaiah 40:27-41:16

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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

Sukkot – 5774

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

SUKKOT – 5774

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If I am here, everyone is here. If I am not here, no one is here” (Avot D’Rabi Natan, 12). It was Hillel the Elder who said these puzzling words regarding the Rejoicing of the Drawing of the Water – the ceremony that took place in the Temple area during the festival of Sukkot. Indeed, the compiler of the Mishnah declares: “Whoever has not seen the joy of Simchat Bet HaSho’evah (the water drawing ceremony) has never seen joy in his life” (Babylonian Talmud, Tractate Sukkah, 51a). Since the festival of Sukkot for is referred to as Z’man Simchateinu – the season of our joy – how can we possibly understand Sukkot without understanding joy?

Usually, joy is perceived as a state of happiness, of having a great time. A universal truth of modern life is that if you want a great time, you must leave for some exotic location. Getting away from it all is so fixed in our minds that few people spend their vacation at home without feeling guilty, bad and disappointed, that they could have done something better, somewhere else.

The Jewish concept of Simcha – joy is the antithesis of getting away. The Torah’s definition of Simcha is to be found in the commandment to celebrate Sukkot: “You shall keep the feast of tabernacles seven days… And you shall rejoice in your feast, you and your son, and your daughter, and your man–servant, and your maid–servant, and the Levite, and the stranger, and the fatherless and the widow” (Deut. 16:13-14).

At first glance, there seems to be nothing overtly expressed about the “how” of rejoicing. But the Torah in fact is teaching us a sequence of joy. A person must be able to rejoice, first of all, with themselves, with their development, growth and accomplishments. Then with their family, the people who are closest to them, and finally with their community – particularly its most needy souls.

For a head of a household who has all the spokes connected, the festival provides a rare opportunity to realize and appreciate what they really are, to sit back and contemplate their personal world in depth. It is specifically within this context that true joy exists and what’s more important, it can last. In addition, when one appreciates what one has, one can share it with others.

A Jewish wedding is another example of this approach to joy. Instead of going off on a honeymoon, the couple don’t leave town. For seven days they celebrate Sheva Berachot, friends and family gathering for a “sacred feast,” replete with the seven special blessings recited under the wedding canopy. For seven days, the couple is the center of attention wherever they go.

With this in mind, I believe Hillel the Elder’s words “If I am here, everyone is here…” means that if a person can say “I” am here – the “I” who is part of family and community, the “I” who exists in a productive relationship with the world around them, the “I” who possesses a real ego and strong self, the “I” who does not have to escape in order to rejoice – then everyone is here and everything is in order.

Such an outlook doesn’t require a fancy palace. Even a fragile hut under the open skies is quite sufficient, if it houses a personality content with themselves, surrounded by loving family and friends.

Chag Samei’ach,

Reb Yosil

130914 – Yom Kippur

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

YOM KIPPUR

Shacharit – Morning Service

VaYikra (Leviticus) 16:1-34

BaMidbar (Numbers) 29:7-11

Haftarah ‑ Isaiah 57:14-58:14,

Mincha – Afternoon Service

VaYikra (Leviticus) 18:1-30

Haftarah ‑ Book of Jonah and

Micah 7:18-20

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 “For this day shall be an atonement for you to cleanse you; from all your sins shall you be cleansed before HaShem. It is a Sabbath of Sabbaths (a Sabbath of complete rest) for you, and you should afflict yourselves; an eternal decree” (VaYikra 16:30-31).

One of the anomalies of Yom Kippur is the status it carries as Shabbat Shabbaton (the Sabbath of Sabbaths). Most of us who observe Shabbat know that to observe one must follow certain Halachik (legal) guidelines: We must dress appropriately; we must eat festive meals; we must read special sections from the Torah; etc. It appears somewhat incongruous that on a day that might be described as a super-Shabbat not only do we not eat our usual three festive Shabbat meals, but we are forbidden to eat or drink any food at all. Why?

The verse says: “you should afflict yourselves,” which is understood as not eating or drinking. The RaMBaM (acronym for Rabbi Moshe ben Maimon [Maimonides], 1135-1204, Egypt) the great codifier and philosopher maintains that the root of the word Shabbat means to cease; we are obligated to cease or rest from eating and drinking. In fact, the RaMBaM brings the law (Laws of Yom Kippur 1:4-5): “There is a further positive commandment on Yom Kippur. It is to rest from eating and drinking. It is [also] forbidden to bathe, to apply lotion to the body, to wear [leather] shoes, or to cohabitate. It is a positive commandment to rest from all these just as it is to rest from eating.” The RaMBaM saw the cessation from eating and drinking as a form of rest. HaShem frees the Jews from certain physical activities on that one day allowing us, to strive for something much higher.

The Pirke de Rebbe Eliezer chapter 46 (a Midrash composed by the school of Rebbe Eliezer ben Hyrcanus, circa 100 C.E.) elaborates even further: Sama’el (Satan, the Angel of Death, the Evil Inclination, the Accuser or Prosecutor) saw that sin was not found among [Israel] on Yom Kippur. He said to HaShem: ‘You have a unique nation, which is like the ministering angels in heaven. Just as the angels have bare feet, so the Jews have bare feet (by not wearing shoes) on Yom Kippur. Just as angels neither eat nor drink, so the Jews neither eat nor drink on Yom Kippur…’ ”

On Yom Kippur, we give the impression of being angels. We not only refrain from the five prohibitions cited by the RaMBaM, we also dress in white, the color of the angels – the color of purity. This status is fascinating for us to explore in order to understand it better.

Three days after Avraham our Patriarch was circumcised, he sat at the entrance of his tent looking for a way to do his special Mitzvah – hospitality to strangers. HaShem came to him and was Mivaker Choleh (visited the infirm); during that visit, Avraham saw three figures approaching from the desert. HaShem appeared to him in the pains of Mamre while he was sitting at the entrance of his tent, in the heat of the day. He lifted his eyes and saw: And behold! He perceived that three men were approaching him, so he ran toward them from the tent entrance and bowed to the ground” (Bereishit [Genesis] 18:1-2).

RaShI (an acronym for Rabbi Shlomo Yitzchaki, France, 1040 ‑ 1105) on the words “three men were approaching” cites an amazing Midrash (Bereishit Rabba 50:2) that claims the three were angels: “One to bring tidings (of the birth of Yitzchak) to Sarah; one to destroy Sodom; and one to heal Avraham. For one angel does not perform two missions.”

Angels are similar to robots; they serve only one purpose or function. Though HaShem has hosts of angels, each is programed for a specific function: Raphael is the healer; Gavriel is the forceful one; Satan is the Accuser, etc.

If Israel is likened to angels on Yom Kippur, then maybe the above mentioned Pirke de Rebbe Eliezer is telling us that our function on Yom Kippur is to focus our lives to our one and only function: to spread holiness in the world through the fulfillment of HaShem’s Torah.

We have to some extent lost track of our true objective. We think that we were created in order to heal the sick, or to fight for the rights of the downtrodden, to compose beautiful music, or to produce great movies, or just to make a living. But that is not so. Our true purpose is to spread HaShem’s holiness in the world; perhaps we can accomplish this by being doctors, musicians, social workers, poets, housewives or rabbis. However, at times we get sidetracked and we focus on how much “I” get out of my efforts rather than how we can fulfill His directives. Yom Kippur is the one day of the year when we attempt to get back on track, look at our faults and rectify them through Teshuvah (repentance or better – a return to His priorities).

And so, one day a year, we are likened to angels who do not need food or drink, or bathing, or applying lotions to our bodies, or wear the hides of animals on our feet, or even cohabit with our spouses. All of these needs distract us from His directives.

Angels do not need to satisfy any physical, emotional or spiritual needs; they are pure energy whose sole purpose is to serve their Creator, though their service is robot-like. since angels do not have the ability to make choices. Human beings on the other hand have souls that are spiritual but are imprisoned in a physical shell, always needing to be fed, clothed, pleasured and nurtured. Yet this imprisonment is also the glory of humanity. Unlike the angels, we can rise above our limitations and serve our Creator by blending both our physical and our spiritual natures. For this reason the Torah was given to human beings rather than to the angels.

So the RaMBaM, RaShI and Rebbe Eliezer ben Hyrcanus and all of our teachers and mentors stress the point that on Yom Kippur we attempt to fool Satan into thinking that we are angels, not centered on the physical but on our divine purpose. “Sama’el …said to HaShem: ‘You have a unique nation, similar to the angels in heaven. Just as the angels have bare feet, so the Jews are bare foot on Yom Kippur. Just as angels neither eat nor drink, so the Jews neither eat nor drink on Yom Kippur…’ ”

Do not see our abstinence from the five pleasures as affliction; rather we view it as a respite from our limitations as humans. Our true objective is to serve HaShem with joy, awe and love, and to attend Him with our entire body, heart and soul. That is spirit of the day; and when achieved, it deludes the angel Sama’el into perceiving that we too are angels.

Tzom Kal – Have an easy fast,

Reb Yosil

130907 – Parshat Hazinu Shabbat Shuva /Rosh HaShanah

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT HAZINU – SHABBAT SHUVAH – ROSH HASHANAH

Devarim (Deuteronomy) 29:9-31:30

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

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Our Parsha begins with the words: “You are standing today, ALL OF YOU, before HaShem, your G-d…to pass into a covenant with Hashem, your G-d…and to establish you as His people, and He as your G-d…Not with you alone do I seal this covenant and this obligation, but also with whoever are not [yet] here with us today” (Devarim 29:9-14).

The implication is clear, an everlasting covenant is being made not only with that generation of Israelites about to enter the Eretz Yisra’el (the Land of Israel), but with all future generations of Jews – that Hashem and they will be faithful, committed and conscious of each other.

How appropriate to read this Parsha before the beginning of Rosh Hashanah, which begins this coming Wednesday day night.  Many of us believe that Rosh Hashanah is the holiday acknowledging the anniversary of G-d’s creating the universe; however, this is a common mistake.  Rosh Hashanah marks the sixth day of creation – the creation of Man – the day spiritual consciousness came into being.  It is fitting therefore, that we utilize this holy-day to elevate our consciousness to the pursuit of goodness, for that is what Hashem expects of us.

One of the major difficulties in changing our patterns of life is that we basically consider ourselves “good people.”  We are civilized, charitable, loving and kind people.  We don’t see ourselves as evil wagers of war upon G-d and His definitions of good and evil, we are basically generous promoters of our definitions of goodness, so, what is there to change?

We can gain an insight from the Torah’s description of the meeting between our Patriarch Avraham and Avimelech of Gerar.  The Torah reading on the first day of Rosh Hashanah (B’rayshit [Genesis] 21:1-34) ends with a renewed peace treaty made between Avimelech and Avraham.  But in order for there to be a renewal, we must first understand the original peace treaty made between them.  Let me set the scene for you from B’rayshit 20:1-18, the chapter immediately prior to the reading on the first day of Rosh Hashanah.

Avraham and Sarah were relocating their home after the destruction of Sodom and Gomorrah.  They had to travel through Gerar, a province of Philistia, which was known for its “law-abiding” adherence to an upstanding code of civil law, under the jurisdiction of King Avimelech.  Now, Avimelech was known to have an eye for beautiful women, in fact, included in his harem were women who were once married to other men.  Avimelech was not so ghastly as to take a married woman, no, he was a civilized man, and would never consider bedding the woman of another man.  But, somehow that woman’s husband would conveniently lose his life, leaving the door open for Avimelech’s now legitimate advances.

Protocol forced Avraham to pay his respects to Avimelech, and to avoid any threat to his life, he introduced Sarah as his sister.  Avimelech immediately desired Sarah and had her brought (against her will) to his harem.  Before he could do anything with Sarah, Avimelech fell asleep and had a strange dream.  In his dream, G-d came to him and warned him that Avraham was a prophet of great stature, and any abuse to Sara his wife, would of anger G-d.

AviMelech got up from his sleep and with great indignance called for Avraham and Sarah, demanding to know why Avraham lied to him, almost causing him to sin with Sarah.  Avraham answered AviMelech; “And Avraham said: ‘…there is no fear of G-d in this place, and they will slay me over the matter of my wife‘ ” (Bereishit 20:11).

Avraham came to a civilized part of the world, known for their law-abiding character, these were good people, and yet he eluded the truth about his relationship with Sara because he knew that his life was in jeopardy. “There is no fear of G-d in this place, and they will slay me over the matter of my wife.”

Being civilized is a wonderful framework to live by, but what happens when there is a conflict with what I want and being civilized?  My desires and not necessarily my morality may win out.  It is the “awe” of G-d that holds man back from his own hungry desires.  Morals based on civilized behavior can change, as we in this generation have seen so often.

I grew up in the sixties, when the call words of my generation were, “make love not war.”  Those words to my parents generation were “prost,” or boorish.  For instance, in my youth, abortions were wrong and practically unheard of for upstanding members of the community.  If one did submit to an abortion, there was a prevailing sense of shame and one tried to keep the deed secret.  Today, abortion is a moral right, and if someone actually verbalizes that it is wrong, she /he is immediately labeled a right-wing fanatic.

Acquiring the fear of G-d, or let us use a more pleasing terminology, becoming G-d conscious, is the main message of Judaism – to Jew or to Gentile.  Realizing His presence in the most mundane or secular aspects of our daily lives is what Rosh Hashanah is all about.

Being a civilized individual is wonderful, if that is all that you can reach for.  But we the Jewish people have more than just being civilized to offer the world, we offer G-d consciousness – which has responsibilities that go beyond just being basically kind to your wife and children, or concerned about the ecology.  It is our obligation to discover our own place in a created world, that is watched over by none other than the Melech Malchay HaMelachim (the King of kings), HaKodosh Baruch Hu (the Holy One Blessed Be He).  This responsibility can only be acquired by adhering to laws and principals that go beyond human sensibilities – His Torah and Mitzvot.

So when we are about to put food in our mouths, we must be G-d conscious.  When we ponder our observance of Shabbat or holidays, we must be G-d conscious.  When we consider throwing that tissue out the car window, we must be G-d conscious.  When choosing a mate, we must be G-d conscious. And when considering the worth being a member of a Shul (synagogue), or part of a Jewish community, we must also be G-d conscious.

I believe that what stops many from seeking a committed path to Hashem is the fear of becoming an extremist.  But as the Torah teaches about its own character: “Dera’cheha Darchei No’am, – its trails are always pleasant, V’Chol N’tivoteha Shalom – and all her pathways lead to peace” (Mishlei [Proverbs] 3:18).

Let us mark the year 5774 as a year when G-d consciousness is an acceptable goal to all of mankind and not an expression of extremism.  Let us come together and question our existence and our role in G-d’s plan.  Let us provide every opportunity for our children and our grandchildren’s generations, to successfully traverse the trails and pathways of life.  And let us all pray for a year of blessings, a year of health and a year of peace for all mankind.

I wish you all a K’Tivah V’Chatima Tova, May you all be inscribed and sealed in the Book of Life.

Shabbat Shalom and Shana Tova,

Reb Yosil

130831 – Parshi’ot NeTzavim & VaYeLech

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHI’OT NETZAVIM/VAYELECH

Devarim (Deuteronomy) 29:9-31:30

Haftarah – Isaiah 61:10-63:9

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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

130824 – Parshat Ki Tavo

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VORTIFY YOURSELF

Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT KI TAVO

Devarim (Deuteronomy) 26:1-29:8

Haftarah – Isaiah 60:1-22

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This week’s Parsha is one of those in which Moshe reviews the commandments, forewarnings and events of the previous forty years. At the very end of the Parsha, almost as a by–the–way, he refers to a miracle which seems to have been unannounced and not mentioned previously. In verse 29:4, Moshe says to the people: “…I have led you forty years in the wilderness, your clothes have not grown old upon you…” Of course, we can simply take this at face value, namely, that there was a miracle that over the previous 40 years the people’s clothes did not wear out and fray. However, two points argue for more analysis.

1. Most miracles involve an action (such as the manna falling from heaven, the Reed Sea parting, etc.) rather than something that doesn’t happen.
2. The people Moshe is speaking to were presumably children forty years previously and would no longer fit into the clothes they were wearing then!

To what, then, could Moshe have been referring? At least two other incidents in the Torah seem to resonate with this scene and may allow us to add another dimension to Moshes statement.

The first of these involves Ya’acov (Jacob) and his followers after the rescue of his daughter Dinah from the city of Shechem (Bereishit [Genesis] 34:25). As a result of that rescue, the women and children of the city had been absorbed into Ya’akov’s family (Bereishit 34:29). HaShem then spoke to Jacob and told him to rededicate his people to G-d.

In doing so, Ya’acov says: “To all that were with him… put away the strange gods that are among you, purify yourselves, and change your garments,         and let us arise and go up to Bethel…” (Bereishit 35:2-3). We find a strange emphasis on the changing of clothes, a single detail of preparation out of the hundreds of important details involved in moving Ya’akov’s camp.

Not only that, but why change garments before the journey rather than at the end of the journey, prior to the rededication ceremonies? Arguably then, the changing of the garments symbolizes the changing of belief systems and the acceptance of Israelite practice.

In the second incident, the Children of Israel, having just escaped from Egypt, are standing at Mount Sinai, about to receive the Ten Commandments. HaShem said to Moshe: “…go unto the people and sanctify them today and tomorrow, and let them wash their garments…” (Shemot [Exodus] 19:10). Again, emphasis on a small detail, but more understandable if we read it as a “cleaning of the slate,” preparing to receiving a unique set of commandments and a whole new lifestyle.

In both of these incidents, references to people’s clothing are in fact references to their belief systems. Following this line of reasoning, we can now read our original quotation from Moshe as saying, “…I have led you forty years in the wilderness; the beliefs which you adopted at Sinai have not grown old upon you…”

We also have had our own Sinai experiences and traveled through our own wildernesses. And as we go into the Rosh Hashanah season, perhaps an appropriate prayer is for Moshe’s miracle to again be repeated, that we will rid ourselves of our old clothes for the new year, or, that the new clothes we might try on for the first time, shall not grow old upon our backs.

Shabbat Shalom,

Reb Yosil

130817 – Parshat Ki Teitzei

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Reb Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT KI TEITZEI

Devarim (Deuteronomy) 21:10-25:19

Haftarah – Isaiah 54:1-10

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One of the sins recited in the Vidui – the great confessional that is part of the Yom Kippur liturgy is, “And for the sin which we have committed before You by misjudging.” How do we, who are not judges, transgress this sin? It seems that mention of such a transgression does not apply to us, but only to those who render judgments and pronounce decrees and decisions in the halls of justice.

The answer is that not only do people who wear black robes and sit upon the bench, judge. All of us are judging all of the time. We judge each other, and we sometimes do it spitefully and callously. For these ever-present and unfair judgments, we, therefore, ask forgiveness on Yom Kippur.

In this week’s Sedra (Devarim 25:13-15), we actually find the commandment that speaks to this concern: “You shall not have in your bag diverse weights, large and small. You shall not have in your home diverse measures, large and small…A perfect and just weight, a perfect and just measure shall you have.”

This Mitzvah refers not only to the actual instruments and scales that were used in business and commerce. Our Jewish tradition also understands that there are measuring devices and standards that exist in the ethical and moral realms and that have to be used honestly and with great sensitivity.

One of the most common failings in contemporary life is the tendency to apply favorable sets of standards for ourselves, and unfavorable ones for others. To justify our conduct and to crown our achievements, we use scales that are always balanced in OUR favor.

For others, we often use a “small scale.” We belittle and denigrate the standing and accomplishments of our friends and neighbors. By minimizing the worth of others, we hope to achieve greater credit for ourselves. Jewish tradition is aware of and refers to this propensity as gaining honor at the expense of shaming others, and it is considered a major violation of Jewish ethical law (Maimoni­des, Laws of Repentance, 4:4).

Numerous are the examples of this kind of distortion and abuse. There is a famous essay that underscores this all too common human failure: “Isn’t it funny…when the other fellow takes a long time to do something, he is slow; but when I take a long time to do some­thing, I am thorough. When the other fellow doesn’t do it, he is lazy; but when I don’t do it, I am too busy. When the other fellow does something on his own, he is aggressive and overstepping his author­ity; when I go ahead and do something without being told, that’s initiative. When the other fellow states his opinions strongly, he is opinion­ated; but when I state my opinions strongly, I am being firm and principled. When the other fellow gets a promotion, he sure had the lucky break; but when I get a promotion, it is due to hard work and efficiency that I owe and can attribute my success. Funny, isn’t it – or is it!”

This practice of employing two standards – one for ourselves and a second for others – is a major cause of friction, jealousy and hostility that clearly impacts on our interpersonal relation­ships in harmful ways. So the Torah insists, “You shall not have in your house diverse weights and measures.” One must weigh and measure and judge honestly. Our aid to others is not only in the form of monetary gifts, but in the expansiveness of character that we can demonstrate in our consideration of others. It is reflected in the language that we use. Others are often not any more mediocre than we are; neither are they always much better. If we were willing to be benevolent regarding our own faults and failures, then let us also be equally kind about the mistakes and deficiencies commit­ted by others.

When we make the statement on Yom Kippur – Al Chet Sh’Chatanu LeFanecha – for the sin that we have committed before You by misjudging – let us be cognicent of how often we judge others incorrectly, and therefore, how careful we should be before we jump to conclusions. One need not place a hand on the scale in order to violate this Mitzvah against false weights and measures. It speaks to the standards exercised by our hearts and our minds in the consideration of others.

May HaShem give us the wherewithal and the inspiration to Dahn L’Kav Z’chut – to judge everyone favorably; to find the good and not only the bad; to look for the positive and see blessing and credit in all whom we meet.

Shabbat Shalom,

Reb Yosil