CONNECTING SEFIRAS HA-OMER WITH PARSHAS BEHAR

April 30, 2013 admin Leave a comment

OPPORTUNE TIMES OF DEVELOPMENT

       The holy Torah, our guide
book through life, gives us not only direction but the fuel/energy to strive
towards our goals and aspirations, yet we find almost a complete parsha ( Behar
25: 1 – 55) dedicated to commanding us on each seventh (Shemita) and the
fiftieth (Yovel) years to cease from many halachic forms of “effort”. These
lengthy periods of cessation from certain halachically defined activities, for
the uniformed would naturally appear to be the antithesis of productive effort.
However, as contradictory as it may appear on the surface, these macrocosmic
periods of “applied restraint” are the most valuable times for growth and
development. This is because there is no higher goal and purpose in life than
achieving a level of “pro-active submission” in following the will of   G-d. “Cessation of self-determination” during
these times reveals the Divine radiance on earth, thereby crowning Hashem as
King of the universe.

Even though we are not
presently privy to the full revelation of the Torah as revealed through the Shemita
and Yovel, we have been given the privilege weekly through the Shabbos and
during the yearly period referred to as Sefiriot HaOmer to make the pro-active
proclamation that we are willing to defer and or redirect our self interests.

What application today in our own
lives can we derive from the awesome transformational power of Shemita and especially Yovel? All Jews have
holy souls that have been sent down into this world garmented in physical
bodies and surrounded by an environment that is ideal for each one of us in
order to help rectify and elevate the creation. During our lifetimes we are
given various experiences of which some are pleasant and some are very
challenging, however all of life’s events are perfectly crafted to serve a
purpose for our benefit. If we could but for a moment have a glimpse at our
lives from the Heavenly realm, from that prospective the allotment that has
been given to us as our portion in life would be seen as tailored made and
artfully fitted to help us reach and fulfill our potential. From that panoramic
view, there would be no more questions or doubts. Each stage of life and each
unique situation whether “traveling” through the “wilderness of experience” or “submitting”
to each period of “encampment” would be seen as what it really is: a golden
opportunity to achieve rectification and purification.

This ‘ladder’ of development and
transition both in the microcosm as well as the macrocosm is a fifty level
cycle that we experience yearly through the counting of the Sefiras HaOmer
leading up to Matan Torah. Just as each day represents a different combination
of attributes, whose interplay allows for refinement of our midos, so also on a
macrocosmic level, when the majority of
the Jewish nation are living in Eretz Israel, there is a fifty year
cycle culminating in the Yovel year, which is a special gift from G-d, that allows
us to transcend the bonds of nature. Perhaps this then can be a deeper
connection between the Yovel and Shavous. They can be seen as a (reflective) mirror
image of each other, in that Yovel releases indentured bodies from physical
bondage thereby allowing for a renewed bonding with the soul, whereas the time
of Seferia releases us from our mental and emotional attitudinal bondage
allowing for a renewed bonding with the Creator through His Torah.

Just as we draw closer with baited
breath to this Yom Tov of Matan Torah so also may we merit soon to hear the
long awaited shofar of the final geula.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

JEWISH HOLY DAYS

LAG BI-OMER – THE DAY OF JOY AND UNITY

April 22, 2013 admin Leave a comment

As we soon
approach the awesome day of Lag Bi-Omer, in which as many of five hundred
thousand people will come from all over the world to be together in Moron with
the Tana Rabbi Shimon Bar Yocai, there is to ask: what is the underlying
unifying drawing power of this day and this Sage? To embellish this question,
let us realize that logically speaking, Rabbi Shimon attraction should be
mainly only those few individuals who delve into his sacred text of Kabbalah,
known as the Zohar. Also there is to ask – how is it that such a diverse makeup
of Jewish people, ranging from the Ultra Orthodox to the far left irreligious
and everyone else in between are all drawn to the same place, time and person?
Another irony in the spirit of this unique day where unity and joy have supreme
reign is that Rabbi Shimon, like his named predecessor long before – Shimon the
son of Yaakov both had within them a propensity of the meda of gavurot – strict
judgment as seen by the story of Schem and Shimon’s reaction and with the story
of Rabbi Shimon bar Yocai’s response when he saw someone working.

This
then leads us to another interesting question along the same lines: Since Lag
Bi-Omer corresponds to the seferiot –
hod within hod (submission within submission), what is the deeper lesson of
Aahron Ha-Kohan, who corresponds to the attribute of hod and is best known for
loving and pursuing (ohav shalom and rodaf sholom) peace, being a direct
descendent from Levi also participated in the misa of gavrot in the story of
Schem?

A
final question is to ask: What if any is the significance of the bow and arrows
that are customarily played with on Log Bi Omer?

Perhaps all these questions can be understood by realizing that although
it may sound counter intuitive, it is specifically those people who have a
certain “extreme” propensity, such as strong gavuros, can through great effort
actually spring all the way over to the other end of the spectrum thereby
coming to emulate the attribute of chesed even more than those naturally
inclined.

I once
heard such a story where a well known Rav, who was particularly appreciated for
his kindly nature, when asked how he achieved such an exalted level responded
that his natural propensity was to be aloof and negative but after years of
working on himself he “sprang” over to the opposite extreme of being friendly and positive.

So also
it may be that this day of hod within hod that corresponds to Aahron Ha Kohan
and is the Yortiet of Rabbi Shimon bar Yocai
is truly a day of joy because it teaches all of us that no one is forced
to live by their mazel but just like an arrow’s distance and speed forward is
dependent on the thrust of the bow backward, so also it is specifically those
who have a propensity of one extreme can actually, like the arrow, be
catapulted to the furthest point at the opposite extreme.

This
explanation now explains why there is such a large varied group of Jews that
are drawn to Moron on Log Bi Omer because the message of this day is that
anyone and everyone can learn to love and pursue peace and that there is no
better place on the earth this day to put it into practice.

HASHKAKA PRATIS

A GOOD WORD CAN CHANGE ONES DIRECTION IN LIFE

April 15, 2013 admin Leave a comment

How often have we spent time and
energy trying to help others seemingly without positive results? When this happens, we find it difficult to
understand just how we could have dedicated so much time to such a fruitless
task. If you have ever had this
experience or are, even now, ready to give up because you don’t think you are
accomplishing anything, read on and perhaps you will change your mind.

This true story happened in the sixties,
when coming of age in this Country took the form of rebellion against the
status quo. For some, this meant trading
all of the trappings of materialism– expensive clothes, luxury cars and a
college education– for a backpack and a one way ticket to the East where they
hoped to find direction in their search for a ‘spiritual’ path. Many of those young people were
unfortunately assimilated Jews who knew little or nothing about Torah and
its answer to these questions, but
nonetheless, with Hashem’s kindness some B.H. managed to find their way to the
land (Eretz) of Yisrael where they ultimately came to learn about and live a
life imbued with the ideals of Torah. This story is about one of these young men
who we know and will call Yehuda.

Yehuda was learning in a beginners
(Ba’al Teshuva-Yeshiva-Kollel) school. One day, he noticed a new young man
arrive that reminded himself how he looked five years earlier, with his long
hair, torn jeans and back pack. Yehuda
at the first opportunity introduced himself to this obviously introspective
young man, whose name was Joey. Since their personalities were of like nature,
Yehuda made extra efforts to help Joey any way he could including learning with
him.

Each time they learned or were
together, Yehuda tried to introduce him to (Yiddishkeit) his Jewish roots
through its eternal laws and through its beautiful ethical teachings trying to
inspire Joey to appreciate his Jewish heritage, but he unfortunately seemed to
have more interest about making his way to the Far East and kept plying Yehuda
with questions about his own stay there five years earlier.

One evening, a few weeks later, at
about nine o’clock there was a knock at the door of Yehuda’s apartment. It was
Joey asking if they could talk privately. After inviting him in and offering
some light refreshments, Joey divulged to Yehuda that he had decided to leave
the Yeshiva and world of Torah with his eyes directed towards India. Joey was
clearly sitting with Yehuda in order to try to pry some names and addresses of
people that he had met while he had travelled in that part of the world.

Yehuda, on the other hand, used the
opportunity to launch a ‘last ditch’ effort upon Joey’s decision by trying to
inspire him in keeping his connection with our precious Jewish heritage through
the path of the Torah. However, about midnight, Yehuda, starting to feel very
tired and a little discouraged, felt like ending the conversation as he had
obligations the next morning at the Kollel and the two of them seemed to have
reached a ‘grid lock’ between their different ideologies. However, Yehuda rekindled the conversation
with some challenging questions about the deeper purpose of life and the role
of the Jewish people. Still after all
Yehuda’s efforts, Joey did finally say good night at about two thirty in the
morning thanking Yehuda for his time, and explaining that his decision was
still firm that he intended to leave the Yeshiva tomorrow and start his journey
to the far East stopping only to visit a relative in England for a few days.

Indeed, the next day, Joey was
gone, Yehuda was tired and a little let down from what appeared to
have been a fruitless effort.

It is now six years later:
Yehuda and his family were visiting friends in their large Succah in Jerusalem.
During the festive meal (seuda) a man of about thirty years of age dressed fully
as an Orthodox Jew approached him.
Smiling, the young man asked, “Do you recognize me?” “The voice is
familiar,” Yehuda slowly replied, trying to place this person who now had a
full beard. Then this young man’s smile became very broad and warm with his
dark brown eyes glowing as he began to speak:
“Six years ago I was a new student at
Yeshiva______________. I was
having a hard time and a very special person spent half the night talking to
me.” Now, Yehuda was truly incredulous
as he began to remember. The young man continued: “I kept my plans and left the
Yeshiva that night, however while on the plane to England, the first leg of my
journey, something you said that night started to bother me. I tried to ignore
it but could not get it out of my mind. I decided that the only way it would
let me be is if I could clarify the issue.
When we landed in England, I decided to look for a Yeshiva and put the
question to one of the Rabannim. As soon
as I got my answer, I would be on my way.
I made my way to Yeshiva______ and approached one of the Rabbis. After
introducing myself I asked him the
perplexing question that you had asked me about what it truly means to be born
Jewish in a world with over six billion people?”

“The Rav undoubtedly saw where I was heading
and how important a question it was to me.
He sat me down and spoke as a loving father would speak to a son. The
conversation continued until I felt comfortable explaining my plans. The Rav
invited me to stay for Shabbos and somehow I found myself accepting his
invitation. This meant postponing my flight to India for a few days
but the Rav’s warmth and intelligent answers rekindled a new inspiration within
me to spend a few more days rethinking my future. By the end of the holy Shabbos I was recommitted to try
again to stay and learn in a Yeshiva. This wonderful Rav offered to arrange for
me learning partners (cavursos) throughout the day and I was able B.H. to
advance very nicely in my learning and general Yiddishkite. It is now six years
later and I am, B.H., still learning
full time but now in the Yeshiva’s (kollel)
school as I merited to marry and have already a few lovely little children.”

With soft tones and a voice
that resonated from deep within his heart, Yosef then told Yehuda, “I want to take this
opportunity to thank you for befriending
me and for not giving up on me even when I seemed so hopelessly lost. The
question you ask me about my Jewishness, I had already heard from others before
but apparently there needed to be another ‘ingredient’ in the ‘recipe’ allowing me to ‘sit up and take notice’ of its importance. That additional invaluable spice was your
misiras
nefesh – giving
up your time, effort and energy to help reach out to a fellow Yid. Well, Joseph
continued: “Through that selfless effort of yours well into the middle of the
night, I not only was later able to find out why I am Jewish but was shown by
you how a Jew should act..”

P.S. : Oh yes, that ticket to
the Far East was never used and
fortunately will never be used.

May all the Jewish people merit to find their
way back home even if we never know how we have helped them!

TORAH TEACHINGS

BLOOD TRANSFUSION FOR THE SOUL

April 11, 2013 admin Leave a comment

Have you ever contemplated or wondered
the deeper meaning of the very cryptic Torah portion, which extends for nearly
two whole parshas, that describes in detail the spiritual cleansing and
atonement process for the metzora? This mystical procedure involves taking some
of the blood, from the korbon that is offered, and placing it on the right ear,
the thumb of the right hand and the big toe on the right foot. Then the
procedure is repeated applying (olive) oil at these very three same
places? (Metzora 14:13-30). Let us ask a few more questions. What
could be the possible significance of these specific locations and is there any
way to relate to this supernatural “therapy” that not only heals the physical
tzaraas but most importantly “heals” the blemish on the soul?

Lastly, why does this holistic healing therapy
literally need to extend from the “head to the toe” rather than focusing just
on the actual place of the physical tzaraas? Perhaps the Torah is teaching us here
that “healing” always needs to be holistic for true rebalancing. Here the Torah
guides the sincere penitent through a non-invasive esoteric transformation that has the power to not only revitalize
the life force of the body but to “heal” the underlying blemish at its root.

Rav Hirsch explains beautifully
that the blood that is placed on these places of the body to symbolize that
from now on the metzora must improve himself in mind – which is located
opposite the ear, deed – the thumb representing action and effort – the big toe
representing forward movement.

Perhaps from this we can
add the following: The (olive) oil, which alludes to the illuminating wisdom of
the Torah, was specifically put at the same place as the blood – which
corresponds to the nefesh – to teach us that Divine healing and illumination
comes through “applying” the Torah to all of our faculties and phases of life:
as it is written “Nar mitzvah – Torah ohr”.

Therefore let us take this golden
opportunity, of the reading of these two Parshas of Tazria and Metzora to help
us to always “hear” our inner calling of what is the best thing to “do” at each
“step” of our lives, thereby bringing closer the footsteps of the final
redemption.

TORAH TEACHINGS

ONEG OR NEGA – THE EYE OF THE STORY

April 7, 2013 admin Leave a comment

Lashon Hakodesh is a holy tongue
with profound meaning. There is a deep
connection between words that share the same letters even if, on the surface,
the words may appear to be entirely dissimilar. For example, let us examine the
words, oneg and nega. Oneg
represents a form of spiritual perfection that is expressed as pleasure.
Interestingly enough it is spelled with same three letters as the word nega
– the ultimate antonym of oneg. Nega
refers to the symptom of the lowest form of spiritual corruption – tzara’as,
which was a spiritual/physical affliction which required its sufferers to be
banished from the camp of Israel.

Oneg and nega,
joy and sorrow, undergo surprising transmutations within the diagnosis and
treatment of tzara’as. The
difference between oneg and nega lies in the position of the
letter ayin, whose migration from the front of the word to the back,
spells the difference between joy and suffering. It is no coincidence that the ayin is
not only a letter but also is a word that describes our organ of sight – the
eye. The Torah admonishes us not to
follow our eyes because they can mislead us.
In the diagnosis of tzara’as, as in our own introspective
techniques, it is only true spiritually guided vision that is reliable.

The kohen, who is imbued
with spiritual sight, is the only one who could look at a blemished area and
determine whether it was pure or contaminated.
Thus, when the Torah speaks about a change in the colors of blemished
garments, and dictates which change indicates that purification is taking
place, the word “eino” is used to describe the color. This word too is composed of the same root
letters as is the word for eye. Even
the inexperienced will notice that it is this same ayin, whose position
in the words oneg and nega makes the difference between joy and
sorrow that now is the herald of a change of color – a change of spirit.

The Ramban taught us that the
afflictions of tzara’as are miraculous in that they never occur
naturally. When we lived in Eretz Israel and conducted ourselves
according to Hashem’s wishes, there was always a radiant shine of holiness upon
us. As individuals began to sin, this physical shine disappeared and the tzara’as
began to show in their homes, their garments and on their persons.

The ayin of oneg and nega reflects
the All Seeing Eye before Whom all conduct and all motivation is transparent
and all spiritual blemishes, visible. In
this setting, only the acknowledgment of error in attitude and actions begins
the cleansing process.

The diagnosis and treatment
of tzara’as when it appears on a Jew is illustrative of this point. When the tzara’as covered the entire
portion of the sufferer’s skin – the affliction was declared to be pure and the
person was not isolated. However, when it began healing and the healthy skin
appeared on it, that was when the person was declared to be a metzora
and the quarantine, the declaration of contamination and the entire process of
purification would begin (Vayikra 13:14-15).

         This seeming
contradiction is explained by Rabbi Samson Raphael Hirsch. He points out that the purpose of the
quarantine is to shock the metzora into recognizing his sinfulness and
doing teshuva. However, teshuva
is only possible when there is some “healthy” submissiveness to the will of
Hashem.   When the moral corruption is so
complete that submissiveness is totally lacking, then quarantine will not help
the person move toward change and there is no point in isolating him. He or she is beyond redemption.

Nonetheless, this individual is
not completely abandoned but is chastised in a different but equally effective
manner. Although actually afflicted with tzara’as, unlike his fellow
sufferers, he is ignored. He may thereby
experience a terrible spiritual/emotional isolation and a sense of being cut
off because there is no social structure in place to help him towards
confession and teshuva. However,
if and when this silent admonition prompts him to do teshuva, some
healthy skin will appear as evidence of this change of heart and then isolation
will help him towards the complete teshuva process.

Tzara’as classically was
a punishment for the sin of lashon hara which is the tool of the
skeptic. The skeptic moves from oneg
to a self-imposed state of nega by casting a baleful eye upon those
around him or her. Consequently, to
reverse that process, the individual must change his or her way of seeing the
world which can be achieved by judging the person or situation in a favorable
light.

The blessing of experiencing oneg
is a gift that comes through living humbly and righteously realizing that life
is an opportunity for proper service in avodas Hashem at all stages,
levels and experiences. Every event in life has deep meaning and positive
purpose even if we cannot immediately see its relevance or value. The lens of
the Torah transforms negative perceptions into positive outlooks. When we view life through this lens, we are
able to see all of creation as emanating from the Divine will. From this
perspective we can then merit the true bliss of oneg.

JEWISH HOLY DAYS

ON CHANGES AND TRANSPOSITIONS – CREAS YAM SUF

April 3, 2013 admin Leave a comment

Even when change involves something longed for
– marriage, a promotion, a new job, a new house – there is often a reluctance
to leave the old and familiar. The story of yetzias Mitzrayim, Kriyas Yam Suf, the
midbar and the entry into Eretz Israel are all narratives about the challenges
that accompany transformation. They teach profound and enduring lessons about
change and what it means in terms of development and growth.

During the forty year journey in the midbar, whenever the pillar of fire
stopped, the nation began a period of temporary encampment before moving
forward to the next level. Each stage of the journey, although demanding, was a
golden opportunity to reach even greater heights in faith and submission.

At various stages of our lives we also have our
“protective clouds” lifted from us and are then directed with a “pillar of fire”
to move from our “comfort zones” in order to meet the challenges that engage us
along the way. Our biggest asset in development is when we overcome the
barriers and inconveniences that hinder our growth. Transcending these
impediments requires a redefining of self, therefore it is precisely when we
allow those tests to remold our consciousness from a position of complacency
and over confidence to a place (encampment) of humble acceptance that we are
most rewarded.

As we
progress through life, we find that some of our most difficult changes involve
shifts in attitude. A very common feeling is that hard work should be rewarded
with achievement and benefits. When lack of seeming accomplishment follows on
the heels of tremendous effort, a person can go into a paralysis of sorts. Whether we are pursuing a new job, a shidduch
or better davening, when we have put forth much effort it is natural to feel we
are entitled to some measure of success. This is especially true because our society
around us puts such a premium on results, rather than on effort.

So let us travel through the Yam Suf together
now, cleansing ourselves of the old ideologies in order to make room for the
Sinai experience that will follow. We were all surprised when we first learned
that the Israelites did not cross over to the opposite side of the Yam Suf, but
rather traveled in a half circle, emerging from the Yam Suf on the
same side that they had entered in.
Although it would seem that the Bnei Israel were going “around in
circles” and did not actually proceed on their journey, yet this proved to be
of the greatest benefit. As a result of
this circuitous passage, the possessions of the Egyptian pursuers washed up at
their feet; with the Chazal informing us that this treasure was even far more
valuable than the wealth that the Israelites brought out of Mitzrayim. Here is
a lesson for all generations that when we follow the path of the Torah,
accepting Hashem’s will irregardless of
the results, we become beneficiaries of the greatest of treasure which is closeness to
Him.

Perhaps we can also learn another valuable
insight from the fact that each of the twelve Shevatim traveled in their
specified positions both through the Yam Suf as well as during the forty years
in the Midbar. This can help to teach us never to feel envious if a sibling,
fellow student, co-worker or neighbor looks to be in a better “position” in
life, as illustrated by the following: In a jewelry store, the gold and diamonds are placed
behind the glass counters, while the silver ornaments are more frequently
handled because they need to be polished. The conclusion that could be mistakenly
drawn by a stranger unfamiliar with the values of precious stones and jewelry
is that the silver items that receive the “shiny” attention are more valuable.
Therefore a possible lesson that we can derive from the individual positioning
of the Shevatim is to realize that following our perfectly divinely crafted
pathways in life will lead us to the development of our own unique “golden” talents
which are truly our most cherished possessions.

May we
all always merit to pass through our personal Yam Suf challenges with joy,
gratitude and appreciation for the opportunity to experience change and the
growth that accompanies it, transforming ourselves into vessels worthy of
holding the Torah. May our inner and outer essence be as pure as refined gold,
inlaid with sincere humility.

Zeh
Keli V’anveihu!

Jewish Soul Journey

Monthly Archives: April 2013