So powerful
Dear Father
Neil Diamond
Dear Father
we dream
we dream
we dream
while we may
we dream
we dream
we dream
while we may
Who are we to need
we need
we need
while we wait
while we wait
we need
we need
while we wait
while we wait
Monday, September 21, 2009
Words for Rosh HaShana
Notas de Alan Abrams
Words for Rosh HaShana
Hoje às 5:47
September 18, 2009
א בתשרי, תש"ע ראש השנה א
Modeh Ani Lefaneicha, Melekh chai v’Kayam. I bow before you, my living King, in gratitude of your returning my soul to me.
This prayer is usually recited once daily. Upon awakening in the morning, we thank G-d for being alive to live yet another day in this wonderful world that He created for us. For the last twenty months, I find myself uttering this prayer more than once daily; sometimes even numerous times in any given hour.
On this Shabbat, on This Rosh HaShana, as we gather here, some of us meeting for the first time, as a new Kehillah. As a new Community. A Community dedicated to Tikun Olam, to repairing the world, one Mitzvah at a time; One Commandment at a time; One Act of Loving Kindness at a time. A Community dedicated to each other. A Community in which we may live, laugh, love and pray, as one.
We continue to remember that this amazing, this incredible world was created by HaShem, in six days, and on the seventh day, G-d rested from all his work which he had made, and He hallowed that day, and He sanctified it as a day of rest, because on the seventh day, G-d rested.
As many of you know, I am a card-carrying, died in the wool, certified Shabbat-a-holic. I love everything about Shabbat. I love the smells of Shabbat; I love the songs on Shabbat; I love the Shabbat table guests, and the chicken soup; the matzo balls and the Tzimis; the longer Birkat haMazon and the Zmiros afterward, sitting long into late in the night with my kids. I love my 3rd graders on Friday afternoon most of all. Just when the week appears to have eaten me up, they pick me up and with their little eight year old voices and smiles, bring Shabbat to me. Right into my heart, not that I couldn’t find Shabbat by myself, but they help start bringing in Shabbat on… On Thursday morning.
On this Shabbat, I hope that we are able to, all of us, become Shabbat-a-holics. On this Rosh HaShana, I hope that as a Community, we are able to come together as only a Community can, and for the next ten days, at least, remember the little things that third graders still find so amazing. Whether it is a bird flying high up above, or an insect disappearing into the ground below; whether it be the blowing wind or the wetness of the rain or the warmth from just standing in the sun. These things, all things amazing to them, used to be amazing to us. In truth, we used to be them.
Two years ago, exactly tonight on the Jewish calendar, I was not thanking G-d for being alive. I had even asked him to not allow me to wake up a week before and five days later, he honoured my wish and two days later, took me for a little ride. For two months.
While my family spent their time praying for my improbable return, they also prepared themselves for the certainty of new lives and new beginnings without a husband, without a father; without a son and without a brother, I spent the 10 Yemei Teshuvah, the ten Days of Atonement, feeling that I was at the bottom of a box, a box with wet dirt walls, and prayed. And cried. And prayed some more. I spent my ten days of Teshuvah doing mamash, Teshuvah. In the end, after more than sixty days, G-d did in fact, return my soul to me.
Tonight, I recall that time spent at the bottom of the box, even though the memory is faint. I share the memory with you as not just your Rabbi, but as your friend, and ask that together, over the next ten days, we find ways to do more Teshuvah. That together, we find ways to return. To return not only to our heritage and beliefs, but that together, we as G-d to return to us our souls, and return to us the faith and the hope; the belief; the emuna, that we can help repair this earth that G-d so beautifully created 5,770 years ago today.
I try again and again to think of what creation might have been. I try to imagine viewing creation on a large IMAX screen; Dolby Digital Surround Sound:
A flash of light; The wind blowing and waves of water spread over this globe of nothing; A sky forming above, blue in colour and of grandiose expanse; Land forming from under the water and separating the oceans, Continent by Continent. All the while, beautiful classical violins and wind instruments play never-before-heard music in the background, while G-d does his work. Seedlings of grass, and trees and fruit; vegetation and bright green earth; Flowers of all kinds in all coulours followed by stars in the sky; the sun and the moon and the formation of moving time, all just exactly according to G-d's divine plan.
I try again and again to imagine if this is what it was really like. I try again and again in my mind, to rebuke science and non-believing spokespersons who wish to convince me (us) that this could have ever been; that a "big bang" took place Gazillions of years ago and that everything that we see somehow came from that. Maybe the "big bang" was G-d's creation of light? Honestly, I believe the Book of Bereishit. It's easier; It's more spiritual; It's more believable, to me anyway.
I believe that G-d caused the world to flood and that Noah saved living creatures as he was to asked to do by G-d; That G-d had a Covenant with Abraham and that today we continue to live by that covenant; That we all received Torah at Sinai; and that the world is based on three things, Torah, Avodah (service to G-d) and Gemilut Chassidim, acts of loving kindness. I believe that together, as a Community, we can do Tikkun Olam, we can fix and change the world simply by being good, nice and honest people.
Modeh Ani Lefaneicha, Melekh chai v’Kayam. I bow before you, my living King, in gratitude of your returning my soul to me, and thank you every minute of every day for continuing to grant me life, and I thank you G-d for showing me your trust in allowing our new Community to be here together these Days of Awe in hopes of becoming closer to you, and to G-d.
Shabbat Shalom and Shana Tovah.
Rabbi Alan Abrams
*** Should any of you be in the Phoenix/Scottsdale area for Yom Kippur and wish to observe Yom Kippur with us, please let us know as soon as possible.***
Words for Rosh HaShana
Hoje às 5:47
September 18, 2009
א בתשרי, תש"ע ראש השנה א
Modeh Ani Lefaneicha, Melekh chai v’Kayam. I bow before you, my living King, in gratitude of your returning my soul to me.
This prayer is usually recited once daily. Upon awakening in the morning, we thank G-d for being alive to live yet another day in this wonderful world that He created for us. For the last twenty months, I find myself uttering this prayer more than once daily; sometimes even numerous times in any given hour.
On this Shabbat, on This Rosh HaShana, as we gather here, some of us meeting for the first time, as a new Kehillah. As a new Community. A Community dedicated to Tikun Olam, to repairing the world, one Mitzvah at a time; One Commandment at a time; One Act of Loving Kindness at a time. A Community dedicated to each other. A Community in which we may live, laugh, love and pray, as one.
We continue to remember that this amazing, this incredible world was created by HaShem, in six days, and on the seventh day, G-d rested from all his work which he had made, and He hallowed that day, and He sanctified it as a day of rest, because on the seventh day, G-d rested.
As many of you know, I am a card-carrying, died in the wool, certified Shabbat-a-holic. I love everything about Shabbat. I love the smells of Shabbat; I love the songs on Shabbat; I love the Shabbat table guests, and the chicken soup; the matzo balls and the Tzimis; the longer Birkat haMazon and the Zmiros afterward, sitting long into late in the night with my kids. I love my 3rd graders on Friday afternoon most of all. Just when the week appears to have eaten me up, they pick me up and with their little eight year old voices and smiles, bring Shabbat to me. Right into my heart, not that I couldn’t find Shabbat by myself, but they help start bringing in Shabbat on… On Thursday morning.
On this Shabbat, I hope that we are able to, all of us, become Shabbat-a-holics. On this Rosh HaShana, I hope that as a Community, we are able to come together as only a Community can, and for the next ten days, at least, remember the little things that third graders still find so amazing. Whether it is a bird flying high up above, or an insect disappearing into the ground below; whether it be the blowing wind or the wetness of the rain or the warmth from just standing in the sun. These things, all things amazing to them, used to be amazing to us. In truth, we used to be them.
Two years ago, exactly tonight on the Jewish calendar, I was not thanking G-d for being alive. I had even asked him to not allow me to wake up a week before and five days later, he honoured my wish and two days later, took me for a little ride. For two months.
While my family spent their time praying for my improbable return, they also prepared themselves for the certainty of new lives and new beginnings without a husband, without a father; without a son and without a brother, I spent the 10 Yemei Teshuvah, the ten Days of Atonement, feeling that I was at the bottom of a box, a box with wet dirt walls, and prayed. And cried. And prayed some more. I spent my ten days of Teshuvah doing mamash, Teshuvah. In the end, after more than sixty days, G-d did in fact, return my soul to me.
Tonight, I recall that time spent at the bottom of the box, even though the memory is faint. I share the memory with you as not just your Rabbi, but as your friend, and ask that together, over the next ten days, we find ways to do more Teshuvah. That together, we find ways to return. To return not only to our heritage and beliefs, but that together, we as G-d to return to us our souls, and return to us the faith and the hope; the belief; the emuna, that we can help repair this earth that G-d so beautifully created 5,770 years ago today.
I try again and again to think of what creation might have been. I try to imagine viewing creation on a large IMAX screen; Dolby Digital Surround Sound:
A flash of light; The wind blowing and waves of water spread over this globe of nothing; A sky forming above, blue in colour and of grandiose expanse; Land forming from under the water and separating the oceans, Continent by Continent. All the while, beautiful classical violins and wind instruments play never-before-heard music in the background, while G-d does his work. Seedlings of grass, and trees and fruit; vegetation and bright green earth; Flowers of all kinds in all coulours followed by stars in the sky; the sun and the moon and the formation of moving time, all just exactly according to G-d's divine plan.
I try again and again to imagine if this is what it was really like. I try again and again in my mind, to rebuke science and non-believing spokespersons who wish to convince me (us) that this could have ever been; that a "big bang" took place Gazillions of years ago and that everything that we see somehow came from that. Maybe the "big bang" was G-d's creation of light? Honestly, I believe the Book of Bereishit. It's easier; It's more spiritual; It's more believable, to me anyway.
I believe that G-d caused the world to flood and that Noah saved living creatures as he was to asked to do by G-d; That G-d had a Covenant with Abraham and that today we continue to live by that covenant; That we all received Torah at Sinai; and that the world is based on three things, Torah, Avodah (service to G-d) and Gemilut Chassidim, acts of loving kindness. I believe that together, as a Community, we can do Tikkun Olam, we can fix and change the world simply by being good, nice and honest people.
Modeh Ani Lefaneicha, Melekh chai v’Kayam. I bow before you, my living King, in gratitude of your returning my soul to me, and thank you every minute of every day for continuing to grant me life, and I thank you G-d for showing me your trust in allowing our new Community to be here together these Days of Awe in hopes of becoming closer to you, and to G-d.
Shabbat Shalom and Shana Tovah.
Rabbi Alan Abrams
*** Should any of you be in the Phoenix/Scottsdale area for Yom Kippur and wish to observe Yom Kippur with us, please let us know as soon as possible.***
Friday, September 18, 2009
Da’at Tevunot -- The Knowing Heart
Da’at Tevunot -- The Knowing Heart
Section 2, Chapter 10
1.
Let’s begin to delve at last into the main points of this section of Da’at Tevunot: the resurrection of the dead and the World to Come as we follow the sure stream of human progress in the process [1].
The first thing to know is that all of that will only come about in the process of great stretches of time -- ten millennia, the Tradition offers -- and as a result of great and mysterious, mystical machinations involving our bodies and souls, G-d’s ever more manifest presence, and the makeup of the universe at large [2].
Let’s start at the end, though -- when the universe will have reached its ultimate goal, when G-d’s presence will be palpable, and when both body and soul will have attained their full potential. This will all occur in the last of five stages, which corresponds to the World to Come [3].
At that ultimate point, the soul will “return to its source” after having “soared upward as a result of her accomplishments”, as it was designed to do from the first. Body and soul will be as one then, but the soul will be decidedly dominant while the body will hardly have a presence.
That’s to say that while the b ody will certainly be there in the mix, it will “be almost non-existent, and will be utterly and wholly subservient to the soul” then. In fact, Ramchal states, “it couldn’t even be referred to by a name” since it would have so faint a presence, and it could “only be said to exist” and to “have no (other) effect” than that.
2.
As the Tradition explains it, reality as it stands now will only last for 6,000 years, after which all will be undone then redone by G-d in the course of the seventh millennium (Sanhedrin 97b), when the “righteous will fly about over the surface of the waters” with the wings that G-d would have granted them (Ibid. 92a), in fulfillment of the verse that reads, “those who hope in the L-rd will renew their strength. They will soar on wings like eagles” (Isaiah 40:31).
Hence, there will prove to be three epochs of time: present reality, the seventh millennium, and the epoch of utter renewal (which will encompass the recondite eight, ninth, and tenth millennia [4]).
That all would have been preceded of course by what we’d term “foretime”, the era prior to the creation of reality as we know it and of all of mortal reality. But that doesn’t factor into the subject at hand whatsoever, so Ramchal doesn’t touch on it here (though he expands upon it greatly in his Kabbalistic works, as most Kabbalists did).
3.
Ramchal then explains that in terms of G-d’s aforementioned hiddenness and revelation. Since “the whole issue of the dominance of the body” is a consequence of G-d withholding His light (i.e., His presence), which defines reality as we know it now, it follows then that in the end -- when G-d’s presence will be fully manifest and the soul will be in full bloom -- the body will be powerless and of no real consequence.
It’s important to underscore that that’s not at all to say that the body won’t exist then, since as we’d indicated before both body and soul will ultimately be rewarded for their efforts. It’s simply that the body will no longer have no consequence, no effect, will exercise no push and pull, and it will enjoy no significance; instead, it will be utterly deferential to the soul to which it will cling for dear life and purpose, and to which it will be wholly subsumed [5].
We’ll explain the preceding epochs of time next.
Notes:
[1] We’d need to retrace our steps up to now in this second section of this work to explain where we’re going.
We first set out to discuss “the fact that we’re comprised of two utterly antithetical, seemingly irreconcilable elements: rank physicality and sublime spirituality” (2:1:2), and we began by delving into “the partnership of body-and-soul that we are”, in order to “see how our two parts collaborate” (2:5:1). We explored the relationship of G-d’s hidden and revealed aspects in this world to our body and soul (2:5:3, 2:6:1, 2:8:3), then we side-tracked to discuss the realm in which body and soul interact, the face (Ch. 2:9). We’ll now begin the process of “marking off the various depths to which body and soul can cling to each other in the course of time” ( 2:8:1) and go on from there to discuss human (and post-human) progress.
[2] Understand of course that the term “millennium” isn’t to be taken literally, as time will no longer figure in once the world approaches the tenth “millennium” and beyond.
[3] See R’ Shriki’s note 56 (also see there and notes 57-58 for his Kabbalistic references as well). See his note 57 where R’ Shriki’s cites from Klallim Rishonim 9 which alludes to an eventual near-erasure of all traces of the body. Also see20R’ Friedlander’s Iyyun 21.
[4] In short, the seventh millennium: Messianic Era; the eighth and ninth millennia: post Messianic, involving the resurrection of the dead, the Day of Judgment; and the tenth millennium: the World to Come.
See R’ Shriki’s note 59 where he cites the chronology based on Sanhedrin 97a, Klallim Rishonim 9, and Ma’amar HaIkkurim. (But see R’ Friedlander’s note 186 where he says that the resurrection of the dead will occur before the beginning of the seve nth millennium. Also see his iyyun 23 which lays out the chronology otherwise.)
[5] As we indicated in note 3 to 2:2 above, “the ‘body’ in this context includes one's mind, personality, memories, and the like -- not just one's rank physicality”. The implication then is that there’ll come a time when one’s own mind (or consciousness), personality, and memories -- one’s whole sense of self -- will be in a state of semi-sleep and near extinction, for all intents and purposes. There would likely be a sense of self-consciousness, but it would seemingly be so still and passive as to hardly matter.
Perhaps -- and this is all conjecture -- it would be analogous to the feeling one has when reacting rapturously to music or lofty thought, when the sounds or ideas overtake one’s being and sense of self, and when the body certainly goes on its physiological way, the senses still work, and the brain still accepts signals, but when the person wouldn’t respond if his or her name was being called, and would only return to normal consciousness after some prodding, and after he or she would have to blink a lot and catch a breath before being able to go on. The point to remember, though, is that the immortal soul, which far transcends all this, will go on as always, and will be unaffected by any of it.
Ramchal, Copyright © 2009 by Rabbi Yaakov Feldman and Torah.org
שנה טובה
שנה טובה
Happy New Year :: Feliz Ano Novo
On the eve of the Jewish New Year, we would like to extend to our friends and family the traditional greetings of
a sweet, peaceful and prosperous New Year 5770. May you be inscribed and sealed in the Book of Life.
*
Na véspera do Ano Novo Judaico, gostaríamos de desejar aos nossos amigos e familiares
um doce e próspero ano 5770. Que sejam inscritos no Livro da Vida para um ano cheio de paz.
*
שתהיה לך שנה מתוקה נפלאה ומלאה בדברים טובים
שנה טובה
Happy New Year :: Feliz Ano Novo
On the eve of the Jewish New Year, we would like to extend to our friends and family the traditional greetings of
a sweet, peaceful and prosperous New Year 5770. May you be inscribed and sealed in the Book of Life.
*
Na véspera do Ano Novo Judaico, gostaríamos de desejar aos nossos amigos e familiares
um doce e próspero ano 5770. Que sejam inscritos no Livro da Vida para um ano cheio de paz.
*
שתהיה לך שנה מתוקה נפלאה ומלאה בדברים טובים
שנה טובה
Andre et Carla
LASHANA TOVA TIKATEIV V'TEICHATEM
The Path of the Just
The Path of the Just
Chapter 11 (Part 18)
This completes the longest chapter of “The Path of the Just”, Ch. 11, which has been a compendium of sage advice and stark warning, and has laid out the particulars of innocence.
This chapter has been daunting, frankly. After all, almost the entire human situation and very much of the Jewish day-to-day experience has been explored, and we’ve been invited to catch sight of ourselves in all of this, and to find out just where we’ve been successful or had failed.
Well aware of that, Ramchal offers this most unusual aside. “I can’t deny that one would have to struggle a good deal to achieve this kind of innocence” he acknowledges, “nonetheless I must say that it’s not as difficult as it seems” he adds almost provokingly. “In fact,” he says, “the idea of doing it (i.e., of actually following through on the recommendations here) is more intimidating than actually carrying it out”.
For, “when you have it in mind and firmly set it in your heart to be one of those people who has achieved this good trait” that is, when you not only want to live this sort of life, but you accept it upon yourself to, that “it will actually come to you with much more ease than you might have imagined”.
The process seems to be, then, to envision yourself actually being the sort of person who lives this way quite naturally, day after day; to really take the role to heart; and to resolve to do your best at it time and time again.
Spiritual Excellence, Copyright © 2007 by Rabbi Yaakov Feldman and Torah.org
Assunto: ARE YOU ALREADY DEAD?
Assunto: ARE YOU ALREADY DEAD?
"Rosh Hashanah is the Day of Judgement for the world, but as Jews we get an extra 10 days to right the ship. But are you already dead? I know the question might sound crazy but its really not. The Sages say that those without Torah are walking dead, and I see it everywhere I go. Values, morals, priorities, responsibility, these are words that have been forgotten amidst the garbage that we see on a day to day basis. Life has become who you know and what you drive. I can say this with some assurance because up until my time in jai in early 2008 for a hispeed car chase on cocaine that was me. I just received my sentence a few days ago. I was looking at 15-30 years maximum, and Baruch Hashem I will be spending a week in jail starting october 27. THATS IT. My name "Eliyokum" means "my G-d stands me up" and thats exactly what happened. I put aside my own thoughts and opinions about the world which were obvious garbage and decided I would consult a Rabbi for some perspective on the world which I obviously didnt have. Less than 2 years later I'm sending out weekly emails to people pleading with Jews to just open their eyes and their minds for 5 minutes to see what Judaism has to offer. Judaism isnt a skanky girl with no morals or a guy that will take you on a shopping spree, JUDAISM IS LIFE. Truth is the thing in this world that everyone seeks yet few find. Why? Because its hidden behind all the foolishness and temptations that people just cant seem to avoid. Every week I ask people to post my link and help me reach 1million people. Every week there are some that do but an overwhelming majority dont. I dont understand it, there are so many peoople out there desperate for some truth and some awareness and its OUR job to help them. Please help your fellow Jews, every day that goes by we hit an alltime low, but it doesnt have to be that way. Jews need their pride back, we need to stop feeling like we're just like everyone else. G-d made us the most special people on earth to be a testament to HIs power and His creation. We were meant to live a Holy Life, above all the nonsense this world has turned into. The New Year is upon us, how do you want this year to turn out for you. The same ole year of bars and nightclubs or a yaer of truth, power, and knowledge. Trust me you didnt party harder than I did and I can tell you with complete confidence that you will never experience happiness living a life with no fulfillment. Jews werent put on this earth to stand in line at the hottest nightclub. We were put on this eath to OWN the hottest nightclub (grin). Post my link on your page, invite all your friends to this group, and spread the word wherever you go. http://www.facebook.com/l/
"Rosh Hashanah is the Day of Judgement for the world, but as Jews we get an extra 10 days to right the ship. But are you already dead? I know the question might sound crazy but its really not. The Sages say that those without Torah are walking dead, and I see it everywhere I go. Values, morals, priorities, responsibility, these are words that have been forgotten amidst the garbage that we see on a day to day basis. Life has become who you know and what you drive. I can say this with some assurance because up until my time in jai in early 2008 for a hispeed car chase on cocaine that was me. I just received my sentence a few days ago. I was looking at 15-30 years maximum, and Baruch Hashem I will be spending a week in jail starting october 27. THATS IT. My name "Eliyokum" means "my G-d stands me up" and thats exactly what happened. I put aside my own thoughts and opinions about the world which were obvious garbage and decided I would consult a Rabbi for some perspective on the world which I obviously didnt have. Less than 2 years later I'm sending out weekly emails to people pleading with Jews to just open their eyes and their minds for 5 minutes to see what Judaism has to offer. Judaism isnt a skanky girl with no morals or a guy that will take you on a shopping spree, JUDAISM IS LIFE. Truth is the thing in this world that everyone seeks yet few find. Why? Because its hidden behind all the foolishness and temptations that people just cant seem to avoid. Every week I ask people to post my link and help me reach 1million people. Every week there are some that do but an overwhelming majority dont. I dont understand it, there are so many peoople out there desperate for some truth and some awareness and its OUR job to help them. Please help your fellow Jews, every day that goes by we hit an alltime low, but it doesnt have to be that way. Jews need their pride back, we need to stop feeling like we're just like everyone else. G-d made us the most special people on earth to be a testament to HIs power and His creation. We were meant to live a Holy Life, above all the nonsense this world has turned into. The New Year is upon us, how do you want this year to turn out for you. The same ole year of bars and nightclubs or a yaer of truth, power, and knowledge. Trust me you didnt party harder than I did and I can tell you with complete confidence that you will never experience happiness living a life with no fulfillment. Jews werent put on this earth to stand in line at the hottest nightclub. We were put on this eath to OWN the hottest nightclub (grin). Post my link on your page, invite all your friends to this group, and spread the word wherever you go. http://www.facebook.com/l/
A Rosh Hashana Message
| |
A Rosh Hashana Message
Holy Smokes!
Every Holiday has its particular observances. Most of them are clear and finite mitzvos and rituals. On Pesach we abstain from eating chametz. We make a Seder, drink the four cups of wine and eat matzoh. On Sukkos we take the lulav and esrog and sit in the Sukkah. But the period of the High Holidays is different. In addition to the rituals performed on Rosh Hashanah, the blowing of the shofar and the various customs of eating certain fruits, the ensuing days are replete with a variety of nuances, that seem to pop up at different hours of the day and affect us some subtly and others more overtly at varying times of the day. Morning, noon and night there are activities that keep the spirit of the holidays sustained – all the way to Yom Kippur and beyond.
Walk into the synagogue. It looks different. It is bedecked in white. The bima. The ark. The Torahs. The alarm clock rings at least a half hour earlier for slichos -- additional supplications. And that is not enough. The daily weekday prayers have insertions and acts that constantly remind us of the days of awe. Smack in the middle of the prayers, even before the shema, we open the Aron to say a verse of Psalms. The Shemoneh Esrei itself contains insertions and substitutions that refer to Hashem as King as opposed to His usual title G-d; forgetting certain of these changes can render the entire recitation of the prayer invalid! And, of course there are insertions in the tefilah that remind us about G-d’s power as a Judge and Purveyor of life. The Kadish is altered with seemingly subtle amendments that bear the weight of fundamental change.
Our foods are different as well. We abstain from tart and sour substances, replacing acidic foods with sweet ones. Those of us who are less stringent with eating bread baked by gentiles during the rest of the year are told that they should only eat bread baked by Jewish bakers. And though I can understand the reasons for these insertions and nuances, I often wondered: What is the objective of these insertions? Will they change our attitude toward life. Will they accomplish more than the prayers and tears and the shofar blasts of Rosh Hashanah and fasting and praying all day on Yom Kippur?
In the mid 1920s a chasid once approached the Imrei Emes, Rabbi Avraham Mordechai Alter of Ger: “Rebbe, I am traveling to Paris on a ten day business trip. Would the Rebbe give me a bracha (blessing) that I be successful in my venture?”
After a warm blessing the Rebbe continued to make his own request. “In Paris they sell an exclusive cigar brand that is reputed to be the best in all of Western Europe. I would appreciate if you would find that brand and bring me back a box.”
The chasid was puzzled by the request, but responded enthusiastically.
“Of course, Rebbe! No problem. I will find out which is the best brand in all of France and bring you back two boxes!”
The men went on his trip and indeed returned two weeks later. He visited the Rebbe to thank him for his blessing.
“Do you have the cigars?” asked the Rebbe.
The man blushed. “Rebbe, you have to forgive me. When I was in Paris, I was so immersed in business that I totally forgot about your request. But do not worry. On the way back I made a special stop in Belgium and got you the best Belgium cigar available. I was assured that it is of equal quality to the French cigar if not better!”
The Rebbe shook his head. “My dear chasid, I did not need cigars. The reason I asked you to get me the cigars while you were in France is because I wanted those cigars to be on your mind. In that manner you would remember during your stay there that you have a Rebbe.”
Of course each one varying nuances may represent an important symbolism and each insertion of prayer or change of language may offer a powerful supplication, but I believe that there is something more. During these days we must keep on inserting tiny wake up calls that shout to us, “Remember the rebbe!”
Switching words, opening the Aron Kodesh, watching our foods all may be minor acts but in the greater view they are reminders that we are living in a very spiritual and holy period and the King is waiting for us to remember him.
We live in a world that is fraught with distraction. We become immersed in our mundane world and often forget about the greater spiritual picture. During the ten days of penitence it is so important to have subtle roadblocks inserted in the daily rote of our mundane lives and even in the middle of our spiritual ones. We have to insert an extra booster of spirituality in all that e do. Because during this period we have to ensure that even the search for the perfect cigar is indeed the quest for a holy smoke. Happy and Healthy Sweet New Year ©2009 Rabbi Mordechai Kamenetzky
Thursday, September 17, 2009
It's a Small World After All
Pirkei Avos
by Rabbi Dovid Rosenfeld
Print Version
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It's a Small World After All
Chapter 4, Mishna 12
"Rabbi Meir (mai-eer) said: Lessen your business activities and engage in Torah study. Be humble of spirit before every person. If you have wasted time from Torah study, you will be given many causes to neglect it. And if you have exerted yourself in Torah study, G-d has much reward to give you."
For the most part, this week's mishna seems to revolve around one basic theme -- that Torah and religion should play the most important part of our lives over livelihood and career.
R. Meir first advises that we lessen our business activities and study more Torah. As many of us know, work never really finishes -- even after that deadline has passed. There are always loose ends to tie up, e-mails to respond to, work to take home from the office, and new ventures to undertake, thereby (we suppose) earning us more money and prestige. And of course, thanks to cell phones, palmtops, blackberries, etc. (whatever the latest is -- I have trouble keeping track) the aggravation never ends.
(It's been observed that most adults spends more of their waking hours with coworkers than with spouse and children. Perhaps unavoidable, but hardly beneficial to family cohesiveness. Hopefully, the family time will be superior in quality if not in quantity.)
To this our mishna states that there must be a limit. For most of us work is a necessary mainstay of our lives, in fact a fulfillment of a Torah obligation to support ourselves monetarily. But it is at best an indirect form of Divine service. It must never take precedence over true spiritual growth.
Moving ahead to our mishna's third point, R. Meir continues that if one allows himself to be distracted from Torah study in the unending pursuit of wealth, G-d will send all sorts of other distractions his way. As we discussed last week, life has no shortage of annoyances and interruptions. If a person willingly allows himself to be distracted with all sorts of "unavoidable" obligations and commitments, G-d will see his wishes fulfilled and will send more than enough to keep him occupied -- and ever more frustrated.
Our mishna's final point is that one who studies Torah will receive much reward. As R. Samson Raphael Hirsch explains, if one does limit his financial activities and pursues Torah study, he does not need fear the loss of revenue. G-d has ample reward with which to compensate him -- both in this world and in the next.
Our mishna's second point, however, seems out of place: "Be humble of spirit before every person." What brings this up? It's certainly good advice, and as Rabbeinu Yonah points out, one who studies more must be all the more careful not to lord over those less learned. But is this especially relevant to someone who is working fewer hours and studying more Torah?
I'd like to suggest that the message is as follows. Our mishna is not talking about one who is studying Torah in his spare time, but about one who is studying at the expense of worldly involvement. Such a person is not allowing the pursuit of wealth to interfere with his spiritual goals. And for the most part, this is commendable. Torah has become his sole interest, so much so that his other needs, to whatever degree possible, are disregarded.
But there is a danger in this as well. The less we have to do with others -- whether professionally or otherwise -- the less we build a sense of kinship and oneness with them. Living separate, isolated lives tends to breed a sense of aloofness. Dealing with others, by contrast, even in very dry, businesslike settings -- buying, selling, bartering -- forces us to build working relationships -- of necessity and of trust -- with others who are probably religiously very different from ourselves. And this is good. It breaks down a lot of barriers of strangeness and misunderstanding which so interfere with the unity of the Jewish People and of mankind.
I've seen many instances of "ultra-Orthodox" Jews having professional dealings with Gentiles and irreligious Jews. All of a sudden, they have a lot in common -- and they can communicate quite openly and comfortably. Stereotypes, biases, preconceived notions quickly melt away when each party sees that the other group consists of real people who are -- for lack of better term -- "normal". Typically, both parties are greatly enriched by such interactions. It's a small world after all.
(I can't resist sharing a personal memory. I was all of eight years old when my family went to Disney World in Florida
This is the danger which is inherent to one who avoids worldly pursuits in his quest for Torah. Of course, R. Meir never intended that we cut ourselves off entirely from the rest of the world. Yet the more we live apart, and the less we have to do with the world at large, the greater the risk that we will look at strangers not as friends and associates, but as unlearned simpletons, not worthy of our regard.
Thus, R. Meir felt it necessary to add that we become exceedingly humble *before others* -- not only before G-d, but before others as well. All of G-d's creations are important. None of us are perfect, yet neither are we thoroughly unworthy or insignificant in G-d's Master Plan. If a scholar does not see this reality through direct interaction with others, he must constantly and humbly remind himself of the nobility of all mankind.
This lesson is brought home most eloquently by an incident in the Talmud (Shabbos 33b). The great kabbalist, R. Shimon bar Yochai, according to our tradition the author of the Zohar, was forced to flee from the Romans. He and his son, R. Elazar, fled to a cave, where they were miraculously sustained by a carob tree and stream of water. There they studied the deepest secrets of Kabbalah (which, I suppose, is best done in a cave). After 12 years, Elijah the Prophet came to tell them it was safe to depart.
Upon exiting the cave, they saw people plowing and planting their fields. They were horrified at the earthiness of the scene: "You are abandoning eternal life for temporal life?!" Everything they looked at burst into flames due to the holiness and incisiveness of their gaze. A Heavenly voice sounded: "Did you come out to destroy My world?", and they returned to the cave for another twelve months. Mundane man was simply too much for them.
At the end of a year they ventured out again. This time, R. Shimon was already at peace. His son, a bit more hot-headed (literally), was not. Whatever the son looked at ignited. The father then looked and extinguished the flames. They then saw an older man pass by, carrying two bundles of myrtle. They asked him what they were for. He answered, in honor of the approaching Sabbath. They asked, "Isn't one enough?" He answered, "One corresponds to 'zachor' ("Remember [the Sabbath day]" (Exodus 20:8)) and one corresponds to 'shamor' ("Observe [the Sabbath day]" (Deuteronomy 5:12 ))." (From the first verse we learn the positive commandments of Sabbath observance, such as making "kiddush" Friday night, and from the second we learn the negative -- primarily not doing forbidden labor.) R. Shimon turned to his son and said: "See how beloved mitzvos (commandments) are to Israel
We may ask: What was so significant about the passerby's act -- taking two bundles of spice rather than one? Was there something so special about it to appease the wrath of such great and discriminating personalities, with their otherworldly notions and perceptions?
I believe the idea is as follows. The Talmud writes that G-d uttered both of the words the old man mentioned -- "zachor" and "shamor" -- in a single utterance (Shavuos 20b). (We sing of this Friday nights in the first verse of "lecha dodi".) Why did G-d bother performing such a miracle? (We imagine G-d can chew gum and walk at the same time. Clearly, there must have been some significance in combining these words.) The meaning is that on some level both the positive and negative aspects of the Sabbath are one and the same. To us they are complete opposites -- one is positive and the other negative. But on some Kabbalistic, metaphysical level they are the same. There is no doubt that R. Shimon and his son understood the deep significance of zachor and shamor being one. Yet they met a simple Jew, who, like the rest of us, lacked any comprehension how these two concepts can be united. And what did he do on account of it? He honored the Sabbath *even more*.
This is what assuaged the kabbalists. Yes, most other Jews were not as advanced and scholarly as they. Yet in their own way, and to the extent they were able, they too served G-d admirably and nobly. It is with this realization that we can pursue our own spiritual heights yet recognize that every Jew, both great and simple, is precious in the eyes of G-d.
Finally, let me wish a happy and healthy new year to all of my readers. May you and yours be blessed with a year of health, growth and fulfillment.
Pirkei Avos, Copyright © 2009 by Rabbi Dovid Rosenfeld and Torah.org.
Elul / Rosh Hashanah
Elul / Rosh Hashanah
A Breath of Air
| The shofar has a strange voice, jarring yet enthralling. It cannot rightfully be called music, nor can the shofar itself be considered a musical instrument. And yet, the shofar plays an exceedingly prominent role in Jewish observances. Its voice accompanied the Giving of the Torah, and subsequent momentous occasions, such as declarations of war, are also accompanied by the sound of the shofar. It is considered the perfect sound to awaken the slumberer from his spiritual torpor, the quintessential call to repentance. Wherein lies the secret power of the shofar? True, the shofar, a ram’s horn, is reminiscent of Abraham’s preparedness to sacrifice his only son Isaac on the Akeidah, but surely the sound itself must have some visceral force even for those unaware of the connection to Isaac. Let us consider for a moment. What is the ultimate form of communication? Most of us would be inclined to say it is language, sophisticated combinations of words that express the ideas and concepts we seek to communicate. But what if we want to communicate something much more basic? What if we want to communicate who we are and what we are? Could we weave a tapestry of words that would capture the essence of our very beings? Probably not. Strangely enough, our voices actually offer a much better glimpse into the innermost chambers of our souls than any words we can string together. Why is this so? When the Creator first formed man from the dust of the earth, the Torah tells us that “He blew the breath of the Lord into his nostrils.” This brought the man to life, and this represents his very essence, the breath that flows through his body. The unadorned breath of life, free of the artificial manipulations of speech, is the most expressive form of communication. A gasp, a sigh, a scream are more eloquent than pages of prose, because they don’t tell about what is inside us, they actually are what is inside us. Therefore, the voice itself, the exhalation of the breath, is more expressive than the spoken words it transports. When Hashem wanted Abraham to heed the advice of his wife Sarah, He told him to “listen to her voice.” The voice is the key, not the words. In this light, we gain a new appreciation for the role of the shofar. The shofar dispenses with all the affected trills and warbles of musical instruments. Its sound is the unadorned magnification of the human breath. The barely audible sound of breathing heard on a very high decibel level shocks us, because we are suddenly confronted with our very beings. It is traumatic and disconcerting, but it can also be uplifting. Deep down, on a very primal spiritual level, we are reminded of who and what we are. We are awakened from our slumber, and we are moved to repent. For this very reason, the shofar has such a ubiquitous role in Jewish observance. We need to approach all momentous occasions as real people, devoid of the airs and layers of affectation in which people ordinarily clothe themselves. We need to remove the barriers of artificiality that stand between us and our Creator. The shofar accomplishes this as nothing else can. It presents us with the primal substance of everyman, the pristine essence of humanity as it was formed by the Creator. When we listen to the sound of the shofar, we are in touch with ourselves.
This year, as we listen to the shofar, let us recognize its message and reflect on it. Let us reach down to the very core of our identity and present ourselves to our Creator stripped of all the vanities we accumulate in our daily lives. Let us stand before Him as He created us, without the barriers of artificiality. If we open our minds and hearts and souls to Him, surely He will gather us in His loving embrace and bless us with a wonderful new year. |
| Legacy, Copyright © 2009 by Rabbi Naftali Reich and Torah.org. |
Monday, September 14, 2009
Sunday, September 13, 2009
Asaf Ramon
Un espacio para la reflexión y el debate
Guido Maisuls
Escritor y Ensayista
Kiriat Bialik, Israel
13 de septiembre de 2009
Triste Noticia
Asaf Ramon - hijo de Ilan Ramon- falleció hoy, en un accidente aéreo cuando su avión de combate F 16, se estrelló durante un vuelo de rutina al sur del Monte Jebron.
Un Verdadero Modelo
Ilan Ramon fue coronel de la Fuerza Aérea Israelí y astronauta de la NASA. Falleció en la tragedia del Columbia el 1 de febrero de 2003 sobre el sur de los Estados Unidos.
La Misión STS-107 Columbia de 16 días de duración estuvo dedicada a la investigación científica, la tripulación llevó a cabo y de manera exitosa cerca de 80 experimentos. La misión terminó en tragedia cuando el Transbordador Espacial Columbia se desintegró durante la reentrada sobre el cielo del suroeste de los Estados Unidos cuando sólo faltaban 16 minutos para el aterrizaje. Tiempo antes, Ilan se comunicó con Yad Vashem para recibir un objeto relacionado con el Holocausto para llevar al espacio, debido a la significancia del Holocausto para él como israelí y judío. Personalmente, el Holocausto fue aun más significativo para Ramon, ya que su madre es sobreviviente de Auschwitz, y su abuelo y otros miembros de la familia perecieron en los campos de concentración. Yad Vashem eligió al cuadro Moon Landscape-Paisaje Lunar, de un joven judío de 14 años, Petr Ginz, durante su prisión en el ghetto de Theresienstadt, que desde las profundidades de su imaginación viajó a lugares tan remotos.
Petr Ginz fue un joven talentoso, que además de pintar escribió cuentos, artículos y poesía, y siguió creando después de ser deportado al ghetto en 1942. En 1944 fue asesinado en Auschwitz. Una interpretación a esa pintura es que el joven quiso alejarse de la Tierra, donde su vida corría peligro.
Ilan Ramon dijo, "Siento que mi vuelo especial es la realización seis décadas después del sueño de Petr Ginz, un sueño que es la prueba ultimativa de la grandeza del alma de un joven preso dentro de los muros del ghetto, pero que no lograron conquistar su espíritu, y sus obras, preservadas en Yad Vashem son un testimonio del triunfo de ese espíritu".
"El Paisaje Lunar conecta el sueño de un muchacho judío que es el símbolo del talento perdido en el Holocausto, con el viaje de un astronauta judío, que es el símbolo de nuestro renacimiento".
Thursday, September 10, 2009
Parshios Netzavim & Vayeilech
Parshios Netzavim & Vayeilech
| OUR LEADERS DEFINE US “You are standing today, all of you…” (29:9) Parshas Nitzavim begins with Moshe assembling the entire nation of Israel on the last day of his life. The verse divides Bnei Yisroel into distinct segments and social classes; the first to be mentioned are “Rosheichem” - the political leaders. Why are they named prior to “Zikneichem” - the spiritual leaders of the nation? After “Rosheichem”, the verse mentions “Shivteichem” - “your tribes”. Rashi explains that “your tribes” should not be interpreted as a separate segment, rather as “Rosheichem le’shivteichem” - “the leaders of your tribes”.[1] If the expressions “Rosheichem” and “Shivteichem” are connected, why does the Torah not insert the preposition “le” - “of” to make the interpretation clearer? Without the “le” which defines the leaders as a function of the tribes, the verse can be understood as “your leaders who are your tribes”, i.e. the tribes are constituted solely of leaders. The message which the Torah is imparting is that the true definition of a nation is formed by its leadership. The leaders, who are responsible for the political and economic well-being of the nation, create the medium through which the “Zekainim” – “elders”, spiritual leaders can be effective. Without both economic and political support the elders would be powerless. This notion is borne out by the actions which Yaakov Avinu took when he created a Jewish settlement in the land of Goshen. Yaakov sent Yehuda to establish the Yeshiva, which was to be the center of Jewish life in Mitzrayim.[2] The Rambam teaches that Levi was the Rosh Yeshiva, the spiritual leader of Bnei Yisroel.[3] If so, why did Yaakov send Yehuda, the economic and political leader, to establish the Yeshiva? Clearly, the definition of the Jewish people is formed by its political leaders, who create the forum to facilitate effective spiritual leadership. The term which refers to a political leader is “rosh”, which means “head”, whereas a spiritual leader is known as either a “zakain”, which has the same etymology as “zakan” - “beard” and “ayin” - “eye”. The head is the central part of the body, while the beard and eyes are merely appendages to it. Similarly, the leader, who provides the economic and political elements for the nation, defines the parameters for all other forces to be effective. 1.29:9 2.Bereishis 46:28 3.Yad Hilchos Avodas Kochavim 1:3 A BENEVOLENT CURSE “You are standing today, all of you…” (29:9) Rashi relates that after the terrible curses recorded in last week’s parsha, Bnei Yisroel are petrified. Therefore, Moshe calms them by stating “atem nitzavim hayom” - “you are all standing here today”.[1] It is impossible that Moshe is claiming that since Bnei Yisroel are still alive, the curses are not as terrible as they may seem, for in that case he would be questioning the efficacy of the curses. How then, does the fact that Bnei Yisroel are standing here allay their fears? The Midrash Tanchuma at the beginning of this week’s parsha states that when Hashem punishes the wicked they do not recover, yet the righteous always recover from their punishment.[2] Would this not be obvious, being that the wicked receive harsher punishments than the righteous? However, the Midrash addresses this problem, citing a verse from Malachi which states that only one barrage of arrows will decimate the wicked, while the entire batch of arrows will not overcome the resilience of the righteous.[3] The Midrash is emphasizing that the difference between the wicked and the righteous in their ability to withstand punishment is not the severity of the blow; on the contrary, the righteous receive harsher punishments. How then, are the righteous able to survive, while the wicked perish? In addition to allowing us to earn a place in the World to Come, observing mitzvos serves another purpose; a mitzva gives a person a sense of reality in this world as well. When a person performs more mitzvos, his vitality and will to survive are strengthened. A person with a strong will to survive is more capable of overcoming life’s adversities. Transgressions create within a person a despondence for life, a feeling that life is transient. The wicked, who lack the resolve to live, cannot cope with the failures they encounter in life, and collapse from these challenges. The righteous, who are driven and motivated to live, possess the strength to endure all of life’s adversities. The same holds true for relationships; a person’s ability to overcome the difficulties which might arise within a relationship is commensurate to the extent that he is driven to maintain that relationship. In contemporary society we lack confidence in most of our relationships, which explains why , at the first sign of adversity we dissolve them. Bnei Yisroel approach Moshe terrified by the immense burden they feel from the horrific curses they have just heard. Moshe responds by telling them that they have the wrong perspective concerning the nature of a curse. Reward and punishment represent the extent to which a relationship either exists or has been dissolved. A curse reflects Hashem’s desire for a relationship to endure. The curse is the tool which Hashem uses to coerce and cajole Bnei Yisroel into appreciating their relationship with Him. The very existence of curses proves that Hashem will stop at nothing to assure that Bnei Yisroel appreciate their relationship with Him, and that He will not abandon this relationship. Therefore, Bnei Yisroel standing before Moshe, alive and well, indicates that their relationship with Hashem is in good standing; even if there will be times when they will be subjected to the curses, they should take solace in the fact that the curses themselves are indicative of Hashem wanti ng the relationship to endure. 1.29:9 2.Tanchuma Nitzavim 1 3.3:6 |
Sunday, September 06, 2009
GOOD SHABBOS EVERYONE
GOOD SHABBOS EVERYONE...
Eliyokum Cohen
people always tell me that mentioning the word punishemnt or gehennim is counterproductive...oh yeah well tell that to G-d who invests quite a lot of time and effort laying out reward and punishment in torah...want a good example of this...READ THIS WEEKS PARSHA...theres a paragraph on what happens when we follow Torah and one that describes the gruesome details and events that will befall the Jews when we stray...mothers eating their children, sounds like a nightmare huh, well ask the people that went through it when our Temples were destroyed and we were exiled about how it feels to feel the wrath of Hashem...the Torah isnt a fairy tale, these things happened and continue to happen because we as Jews decide to do whatever we want constantle...punishment is all over Torah and its a fact of life...if you dont believe in punishment then dont ever discipline your kids, drive as fast as you want on the roads, and dont abide by any rules of society...see how far that gets you...its time for Jews to take our heads out of the sand and start realizing that life isnt always about a fancy car or a new outfit or going to that new nightclub that just opened...life was given to us by G-d to exalt His Name and be a testament to His power...thats why we as Jews were created...so either heed the Torah or be prepared for the consequences...when your kid steps out of line, you discipline him so it doesnt happen again...well why would Hashem be any different...with the responsiblity we have comes the reward...an eternity of spiritual bliss that cant even be described...if living like the nonJews and desecrating Torah is really worth forgoing the afterlife then i feel for you and i want your soul...good shabbos
Eliyokum Cohen
people always tell me that mentioning the word punishemnt or gehennim is counterproductive...oh yeah well tell that to G-d who invests quite a lot of time and effort laying out reward and punishment in torah...want a good example of this...READ THIS WEEKS PARSHA...theres a paragraph on what happens when we follow Torah and one that describes the gruesome details and events that will befall the Jews when we stray...mothers eating their children, sounds like a nightmare huh, well ask the people that went through it when our Temples were destroyed and we were exiled about how it feels to feel the wrath of Hashem...the Torah isnt a fairy tale, these things happened and continue to happen because we as Jews decide to do whatever we want constantle...punishment is all over Torah and its a fact of life...if you dont believe in punishment then dont ever discipline your kids, drive as fast as you want on the roads, and dont abide by any rules of society...see how far that gets you...its time for Jews to take our heads out of the sand and start realizing that life isnt always about a fancy car or a new outfit or going to that new nightclub that just opened...life was given to us by G-d to exalt His Name and be a testament to His power...thats why we as Jews were created...so either heed the Torah or be prepared for the consequences...when your kid steps out of line, you discipline him so it doesnt happen again...well why would Hashem be any different...with the responsiblity we have comes the reward...an eternity of spiritual bliss that cant even be described...if living like the nonJews and desecrating Torah is really worth forgoing the afterlife then i feel for you and i want your soul...good shabbos
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