Category Archives: TORAH TEACHINGS

TORAH TEACHINGS

A LINGUISTIC JOURNEY ON NOACH’S ARK

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                                   Have
you ever stopped to think about just how much in our lives depends upon (teivos)
words?  Although in theory, we could
manage the basic tasks of  survival
without them, it doesn’t take much imagination to appreciate that without
language we would probably function much as the animals do, but in a less
accomplished fashion, since we lack the instincts and physical prowess that
they were given.   Language is a
repository for human traditions and culture. Each nation uses words that convey
the collective cultural, historical and geographic experiences of its people
and their unique worldview.  These words,
however, are descriptive, but not creative.

(Lashon
Hakodesh) Hebrew is a unique language in that it was the instrument with
which the Creator fashioned the creation. Thus the DNA,
the blueprint, of the created universe, exists within the letters and words of
the (Torah) Five Books of Moses.  
Consequently a word in Lashon Hakodesh not only describes the
subject, it literally creates it and continues to do so.  

When
(Hashem) G-d brought the flood waters to inundate the world, He directed Noach
to build a (teiva) Ark.  In Lashon Hakodesh, “ark” and “word”
are cognates, that is, they are both composed of the same letters.  This is not mere coincidence.  There is a profound spiritual message in that
equivalence.   Sheltered within that
“word-Ark”- were all of the precious letters and words which were going to
ensure the continued physical and most significantly the spiritual survival of
its hand picked human passengers and their ecosystem, the necessary animals,
birds and vegetation that made up their world.

This
“word-Ark” was constructed of certain specific dimensions. The dimensions of
the Ark were (shin)
three hundred (amos) cubits long; (nun) fifty (amos) cubits wide and (lamed)
thirty (amos) cubits high. The three letters, nun, shin and lamed,
which are embedded within these dimensions, form an(rashei teivos)
acronym for the three major motivators of human behavior – the (neshama)
soul, the (seichel) mind, and the (lev) heart. 

These
qualities are expressed through the personalities of the three sons of Noach
whose names were: Shem, Cham and Yafes. 
Shem personifies the (neshama) soul in all of us which ideally is
drawn to the spiritual and dedicated to learning and following the ways of
Hashem.  Cham personifies our (lev)
hearts through which the emotions are expressed.  Yafes personifies our (seichel )intellect whose
cultural and esthetic pursuits should ideally be directed at refining and adorning
a person’s good deeds and Torah study ( as it is written in the Zohar
Chadash Part I  parashas Noach,
36a).

            Like the Ark – words, too, are a vehicle.  They are the repository for our thoughts,
ideas, dreams and hopes.  Just as the Ark had three
dimensions, length, width and height, language has three dimensions.  These dimensions in our verbal expression
provide the means for setting course and direction and maintaining balance and
stability in our lives.   The quality in
language which gives direction to our thoughts is our seichel,
our unique intelligence that assists us in navigating through life’s
challenges.  This attribute is expressed
through the Ark’s
shin amos length. The characteristic of language that provides
stability and guidance is our neshama which endow us with the
spiritual balance that keeps us at an even keel as we face adversity during our
voyage through the seas of this physical world. 
This attribute is expressed though the nun amos width of
the Ark. The
trait in language which provides the emotional coloration, the vitality and
enthusiasm is the lev – our heart.  This attribute is expressed through the lamed
amos height of the Ark.

We
are all well aware of the power of speech which can either build or destroy
worlds.   When Shem, our neshoma, takes
the lead in our lives and focuses us upon the service of Hashem, and Yafes, our
minds which supplies the intellectual support for that endeavor and in
conjunction with Cham, our hearts providing the inspiration, we are able to
produce spiritually empowered  (siach)
speech spelled out in Loshen HaKodesh – the Sin of Sham,
the Yud of Yafes and the Ches of Cham
which becomes the vehicle for the Torah directed communication of ideas that
shapes and sustains the world.

             When Noach emerged from the
Ark, he
offered (korbano) sacrifices, to praise and thank Hashem.  Today, we accomplish this through our words
of (tefilla) prayer.  Indeed, when
we perform the (mitzvos) commandments and make them the primary focus of our
lives, they become the guiding light over all aspects of our neshama,
thereby transforming our siach, speech, into a sincere appeal for our
long awaited (Moshiach) true redeemer.  Moshiach spelled in the order of mem, shin,
yud, ches alludes to the perfection of all mankind through our Mitzvos
guiding our neshamos – Shem – to its fulfillment, then directing
our intellect – Yafes to its fullest potential and thereby guiding our
heart – Cham – to its fullest potential. This will be one of the powers
of healing and rectification that the Moshiach will bring to the world.                                     

                                                            
   



              May we all fill our (teivos)
Arks with (kedusha) holiness so that they can serve as a sanctuary
for us in our voyage through this world thereby meriting to complete our
passage through the storms of (galus) exile safely returning us to our
home port of final (geula) redemption soon in our days.

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

TORAH TEACHINGS

GIVE EAR YOU HEAVENS – AND LET THE EARTH HEAR

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                    The curtain rises on Creation, in
Parshas Bereishis, with the Torah’s opening proclamation heralding the beginning
of Hashem’s creation of  the heavens and
the earth. Then, in Parshas Haazinu, as the Torah approaches its yearly cyclic
climax, Moshe Rabbinu,in his eloquent prophetic revelation, proclaims: “Give ear, O heavens,
and I will speak; and may the earth hear the words of my mouth. May my
teaching drop like the rain, may my utterance flow like the dew; like storm
winds upon vegetation and like raindrops upon blades of grass. When I call out
the Name of Hashem, ascribe greatness to our G-d…” (Parashas Haazinu 32:1-3) What is the meaning, intention and message of
these esoteric poetry that seemingly eludes the understanding of our rational
intellect?

Living at a revelatory time of satellite
photographs, moon ‘walks’  and manned
space stations, our  generation, unlike
any that came before, can see this physical world from a new vantage point. The
people of this generation can use this images as well as the vast scientific
breakthroughs of modern technology to come to acknowledge and appreciation of
the breathtaking sweep and scale of creation, thereby becoming awe inspired at
the glory and wonders of its Creator. Or it can take credit for their ‘genius’
in making these discoveries and ignore the Source.

Rashi  informs us: The heavens and earth were called
as witnesses to the  promise Hashem made
to reward us for our good conduct and punish us for our bad deeds. These ‘witnesses’
will not only testify but will actually become the vehicles for actualizing
Divine blessing or (Rachmana litzlan) the opposite. 



The blessing and the curse sent through the agency
of  the heaven and the earth can be
understood not only in meteorological and  ecological forms, but also in psychological
terms. As revealed by the holy Ari Z’L, there are aspects of the ‘heavens’ and the ‘earth’, in each of us. The
heavens – above the transcendent – correspond to the highest levels of human
consciousness, the place from which we develop and direct our focus in
relationship with Hashem and His creation. 
It is from this perception that we form our goals and plans, deciding
what to learn, how to understand it and how to use it to grow. It is attitude
that provides the impetus for disciplined conduct we need to implement our
goals. 

            
The heart, with its mosaic of emotive attributes such as kindness, discipline,
humility and endurance parallels the earth motivating us to implement these
goals.  Therefore, Moshe Rabbeinu  asks Hashem to allow us, the Nation of Israel,
to be able to absorb these teachings like the earth absorbs the rain and the
vegetation absorbs the dew.



 

These first three pesukim of Haazinu can be
understood as describing the ideal interaction between mind and heart – between
intellect and emotion.  First the “heavens”
— our intellect — need to “give ear”
so that we can focus and concentrate our
respectful attention upon the teacher. Once that is achieved, then the teacher
can ‘speak’ – that is he can be inspired to direct the
Torah’s teachings to the heart of the student 
in  a form  it can 
readily absorb.  When that happens,
the teachings resonate within the student’s very core. 
However,  learning is not complete
until the “storm winds” come, as the Sforno beautifully points out: For the
Talmud Chacham, who can absorb much knowledge, the Torah is like penetrating
rain and like the storm wind from which he benefits greatly. For others who are
less able to engage in the learning process at this intense level, the Torah is
sent like ‘dew and gentle raindrops’ which even in small amounts is still very
beneficial. 

The ‘flashpoint’ for this effort as it plays out
in our lives is perhaps best expressed through the last verse in our pesukim: ‘When I call out the name of
Hashem, ascribe greatness to our G-d.’  The Name
of Hashem represents the Infinite Transcendent Creator.  The name “G-d” is His presence as perceived
through nature. That is to say, the more we connect to the Infinite Creator
through our – tefilla – prayer – the more we reveal His presence in every
aspect of our physical lives.



         This
is perhaps one of the reasons the Torah’s opens with the words: “In the beginning of G-d
created the Heavens and the earth”. these words teach us that the entire
universe, for which the Torah is the blueprint, was created to educate, develop
and benefit us.

May we all “call out the Name of Hashem and
ascribe greatness to our G-d” thereby meriting the true blessing of the final
geula soon in our days.

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

TORAH TEACHINGS

CHAZAK V’AMATZ – ON STRENGTH, COURAGE & TESHUVAH

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Of the normal fears that people
have, one of the most insidious is the fear of failure. ‘What if I don’t
succeed? What if I will be perceived by others and my myself as a failure?” How
do we ask ourselves these questions. They come up in major life decisions all
the time – for example:” Which profession should I enter? Where should I live? To
which school should I send my children?” We usually ask these questions in
trepidation wondering if our choices will lead to success or failure. 



 The Torah clearly
addresses, for us throughout the ages, the prescription for overcoming fear and
doubt when Moshe Rabbinu reassures his disciple Yehoshua saying: (Parshas
Vayeilech 31: 7-8) “Chazak v’ematz,” – “Be strong and courageous!”  Rav Samson Raphael Hirsch explains: “Remain
firm in taking the knowledge of your tasks from the Torah and be strong in
overcoming all obstacles in carrying them out. Firm in principles and strong in
carrying them out are the first demands made on a leader.” This means we need
to put our full trust (strength) in Hashem’s Torah acknowledging that everything
that transpires emanates from His will. Only then can we successfully overcome
all obstacles.

   This Torah section then continues with the
words: “…, for you shall come with this people to the Land that Hashem swore to
give them, and you shall cause them to inherit it. Hashem – it is He that goes
before you; He will be with you; He will not release you nor will He forsake
you; do not be afraid and do not be dismayed.”  An obvious question arises when pondering these
pasukim. How, after such assured statement of security that Hashem will cause
them to inherit the Land, go before them, be with them and not forsake them, is
there any room for possible fear or dismay?

 Perhaps the
Torah here is teaching us all a deep psychological   insight about human nature that even
substantive intellectual knowledge will not automatically eliminate fear and
anxiety. Therefore, the Torah directs us to be strong in following its
teachings and courageous in fulfilling it, in that case Hashem promises us that
He will be with us; He will not let go of us, nor will He forsake us. This foundational
paradigm should serve as a pillar of idealism to all of us that in any task that
we are assigned in life, we will be able to approach it fearlessly and
courageously putting all our trust in Hashem.



            Let us now continue to highlight some unusual
words or phrases in-order to bring us to a higher awareness of how these
pasukim can also apply to us in our lives.

                   The first question
is why the Torah begins with the word     
 Vayikra – And Moseh summoned
Yehoshua, rather than simply saying Moseh said to Yehoshua before the eyes of
all Israel¼? To this we will bring a comment from the Ramban on the first word of
Parshas Vayikra. ‘After the Mishkan had been completed as the dwelling for the
(Shechinah) Divine radiance, Moseh Rabbanu was fearful to enter it due to the
its holiness; therefore Hashem called out to Moseh to reassure him that the
Mishkan had been made to benefit them through their entering and doing the
proper (avoda) service’. So perhaps we can say that the choice of the word Vayikra
here too was to reassure Yehoshua that his active role in leading the nation
was desired by Hashem. 

              Let us now ask what
is the difference in meaning between the words 
Chazak V’Amatz – be strong and courageous? Strength is a great
virtue but when it stands alone it can be kept at a level of confinement only
being used as a protective attribute. Courageous on the other hand is a
proactive (meda) attribute but doesn’t necessarily contain within itself the
quality of strength; therefore Moshe blessed to Yehoshua to be able to unite
both these qualities so as to be successful in his duties as leader of the
Jewish nation.



           The Torah’s declares that not only
will we be successful if we follow the Torah, but ‘Hashem will cause us to
inherit it; it is He that goes before us; He will be with us; He will not
release us or forsake us’. We can see this as a reassurance to all of us, that
if we listen and adhere correctly to the will of Hashem, he will lead and guide
us through our challenges in life.

          There is also another
profound thought woven in these words of the Torah. If Hashem leads us and
assures us that we will conquer all our enemies, then what are we actually
doing? To this the Torah tells us to be strong – in following the Torah
and courageous – in overcoming our inner personal fears, anxieties and
doubts. That is to say that the strength and courage that the Torah is
referring to is in cultivating the proper (emuna) faith and (betokanan) belief
in Hashem. This means realizing, that on our own the nations of the world and
natural cause and effect would swallow us up, but by being attached to Hashem
through the Torah, He will fight our battles, making us successful.



          At the end of the
Parsha (in pusack 23): Hashem commands Yehoshua ben Nun through Moshe saying:
“Be strong and courageous, for you shall bring the children of Israel to the
land that I have sworn to them, and I will be with you.” In the Sifri on Sefer
Yehoshua 7:10 it is Yehoshua leadership that will cause them to inherit the
land, which seems to mean that only if Yehoshua will go before them will they
will succeed. The obvious question is why should the success of conquering and
inheriting the land be so dependant on Yehoshua? If he failed to fulfill his
duties, Hashem could simply replace him with another and yet the commentators
imply that he is irreplaceable.

            This question we will
answer with an extremely powerful lesson in ones personal obligation in life.
In the mention of Yehoshua’s specific unique role in conquering and inheriting
the land in Parsha Va’eschanen chpt. 3 pasukim 25 – 28, Parsha Vayeilech chpt.
31 pasukim 7 – 8  and in Sefer Yehoshua
chpt. 7 pasuk 10 the commentators say that Yehoshua’s personal initiative was
absolutely necessary and that if he relied on others to do the job, he would
not have Divine assistance.                              This declaration of personal
obligation is something that we all can gain tremendous value from. Each one of
us has been brought into this world to fulfill a unique purpose therefore it
behooves us to



 approach that uniqueness as if
the success or failure of it is dependant on our efforts, with of course the
help of Hashem.

         Perhaps another explanation of why
specifically Yehoshua was designated to lead the Nation into the Land and then
conquer it can be seen in his name. Yehoshua is a contraction of two words
meaning: Hashem will save us. This is let us know that the battle for
holiness can only be successful through our recognizing and accepting our
dependence on G-d’s help. This means we have to make our best effort but
simultaneously realize that all our power and success comes from Hashem, then
He will guide and protect us in all our ways.

            May we all imbue our
lives with the true strength of faith and courage of belief only in the Torah,
thereby serving Hashem with all our hearts, with all our souls and all our
possessions.

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

TORAH TEACHINGS

TOO MANY HORSES – PARSHAS SHOFTIM

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It is written in the Torah that “When you come into the Land… set a king over you; only he shall not have too many horses for himself, so he will not return the people to Egypt in order to increase horses, for Hashem has said to you, you shall no longer return on this road again. And he shall not have too many wives, so that his heart, not turn astray; and he shall not greatly increase silver and gold for himself. (Shoftim 16-17)

 

 

    A Jewish King is not permitted to indulge in too many horses or too many wives nor to greatly increase his stores of silver and gold.  We may well understand the warning given with respect to the accumulation of wealth because of the challenges this poses and the warning against too many wives because of the complexities it creates within royal household. But it is far more difficult to fathom why our holy Torah has chosen to create a separate and distinct warning about having too many horses.  Are they not merely another form of wealth?  Why horses more so than any other possession?


 Our Torah explains that it is specifically the accumulation of horses that would cause the people to return to Egypt (Mitzrayim). Why?  On a pragmatic level, Mitzrayim is the primary breeding ground for the Arabian horse, considered to be the most magnificent of all of the breeds. These horses have long commanded huge sums of money and are sought after and praised for their prowess and strength. Therefore, it would seem that if the king of the Jewish nation were to collect vast numbers of these horses, the Torah’s warning could well have practical consequences in that the king would set the direction for commerce and trade towards Mitzraim.

             While this approach to an understanding of these verses may have practical appeal, there are other explanations which we will now explore. To better understand  this section fo the Torah and how they relate to our personal lives, we should first consider the teaching of our Sages that each of us rules over the “small kingdom” – that is oneself.  It may be helpful to visualize this “small kingdom” as  a small “nation” whose resources flow from three major centers corresponding to three major organs – the brain, the heart and the liver whose roles are crucial to the development of the mind, emotion and physical energies.

            And who is the king of this microcosmic kingdom?  That is ideally the soul (neshoma) – the leader within us that governs and directs our inclinations – Thus the word  king (melech) is an acronym  for the three major organs: The (m)em corresponds to the (m)oach/mind; the (l)amed corresponds to the (l)ev/heart; while the (k)af corresponds to the (k)aved/liver.

   The mind (moach) is the throne of the intellect which governs the thought processes. Its two upper faculties are wisdom and understanding. When these faculties are properly balanced they coordinate synergistically to produce knowledge (da’as).  The lev/heart is the pump that circulates life sustaining blood throughout the entire body. To nourish our spiritual existence the heart, as the seat of the loftier emotions, propagates those motivating forces which consist of a range of  moods and dispositions, from inspiration and joy to fear and sorrow.   The third of these essential organs is the liver (kaved) that filters and purifies the blood on the physical level, while on the spiritual level it ideally refines and sanctifies the physical desires for use in the service of Hashem.

             With this introduction we can now infer that the Torah’s reference to the Jewish king is also a beneficial prescription for every individual for establishing the proper balance in life.

         Horses, particularly those connected with Mitzrayim, epitomize the symbol of strength and prowess on the physical level. These qualities parallel the attributes of the natural instincts of man (nefesh behamis). This potent nature if harnessed constructively can be a tremendous asset in the pursuit and fulfillment of one’s goals in life. However, such an energy must be used judiciously, avoiding “racing” too fast or recklessly. Thus the Torah has provided a “warning sign” not to acquire too much , so to speak, “horse-power” in order to stay safely within the spiritual “speed limit.”  

          Next, the Torah commands the king not to have too many wives. The husband-wife relationship belongs to the heart (lev), because it is motivated by the loftier emotions that emanate from the heart such as love, loyalty and devotion.  Too many wives symbolizes a lack of this unity.   

           Then the king is warned that he “shall not greatly increase silver and gold”. Besides its monetary value, silver corresponds to chesed which is rooted in wisdom whereas gold symbolizes gavurot whose roots are in understanding. Wisdom and understanding are crucial tools for positive growth, however, the single-minded accumulation of intellectual assets or material wealth without a corresponding accrual of humility and submissiveness in the acknowledgement of the Source of these blessings can lead to an unbalanced portfolio with insufficient resources allocated to spiritual values.

            Ironically, the Torah permits the establishment of a king and yet almost at the same time warns against the possible consequences. Now perhaps we can better understand the meaning of this seeming dichotomy by noticing the inverted order that is written in the Torah. Horses listed first, correspond to the liver (k)aved; then wives are listed paralleling the heart (l)ev; and finally silver and gold relating to the attributes of the mind (m)oach. The Torah is thereby teaching us that living a lifestyle that pursues “too many and too much”, chas vi-shalom, inverts/transforms the power of the kingship (m)e(l)e(k) to the state of  humiliation and disgrace k)e(l)e(m).                      

             To avoid this and dedicate his thoughts, words and actions purely to the service of  Hashem,  the king is commanded to write two Sefer Torah: “It shall be with him, and he shall read from it all the days of his life, so he will learn to fear Hashem his G-d, to observe all the words of the Torah and these decrees, to perform them, so that his heart does not become haughty over his brethren and  (so that he will) not turn from the commandment right or left, so that he will prolong his years over his kingdom, he and his sons amid Israel.” (Shoftim 17:18-20) 

                 Through following this prescription we coronate Hashem as the King of kings thereby bringing closer the geula and the rebuilding of the holy Temple (Beis HaMigdash), may it be soon in our days.

 

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

TORAH TEACHINGS

THE WORDS OF MY MOUTH AND THE YEARNINGS OF MY HEART

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                 Our dreams, hopes and deeply felt needs are directed privately and quietly throughout the day to the Creator as we communicate with Him -sharing our joys and travails, our hopes and disappointments – often without uttering a word. Instinctively we believe that some of those thoughts and feelings are best left unspoken. Yet, we are taught that our formal tefillos-prayers should be said at least loudly enough to be audible to our own ears. This halachic guideline directs us to verbally express the outpourings of our heartfelt prayers and suggests that we should be attentive to what we say. What is achieved through our audible prayer?

          The author of the sefer Noam Magidim asks why the halacha requires us to utter our tefillos audibly, when the Ari zal informed us that it is sincere inner intention of the mind and the yearnings of the heart that actually empower prayer? If in fact vocalizations are required in order to awaken awe and fear of G-d (Hashem) in the heart of the supplicant then surely, at least, the tzaddik, who always is properly focused, should not be required to utter his prayers aloud. The Noam Magidim explains that audible tefillah is a Divine decree (chok) hinted at in Torah reading (Parshas Chukas -19-1) where we are taught the procedure of  sprinkling the waters of the Parah Adumah:  ”Hashem spoke to Moshe and to Aharon saying: This is the decree of the Torah, which Hashem has commanded, saying: Speak to the children of Israel, and they shall take…” That is to say even tzaddikim like Moshe and Aaron are commanded to speak – ie. – make their tefillos audible. The connection between tefillah and the halachas of the Parah Adumah possibly further suggests that even as the sprinkling of the waters of the Parah Adumah purifies the impure, so also does davening audibly “sprinkle”/anoint this world with the purifying holiness contained within our sincere words and expressions. We all appreciate how fresh flowers and spices have the power to fill their surroundings with their fragrant aroma and how revitalized and inspired we feel upon hearing joyous news or a sweet melody; even more so do our tefillos and brachos have the power to purify and enhance our surrounding as well as ourselves.

         In our efforts to understand the value of verbal prayer, it behooves us to look at another sphere of human endeavor that is credited with elevating the human spirit and that is music. Tefillah shares with music the quality that both were designed to bring joy and inspiration to the world through the means of sound. Of course music that remains in the mind of the composer is not accessible and can have no effect upon another, while prayer that remains unspoken can still have its intended benefits since the Hashem knows well what is within our hearts.  Nonetheless, a comparison between these two powerful forms of expression can be profitable.

Musicians who wish to bring to the listener’s ear those sound sequences that had previously been kept in the privacy of their minds and hearts must evoke the ideal sound that resides within their thoughts and feelings through the vibrations of key and string creating notes and cords.  It is only when the music is played aloud that the musicians can determine whether  the music they have intended and hoped to express was actually what emerged. They can then endeavor to refine the performance so that it comes as close as possible to the perfect synthesis of rhythm, melody and harmonic sound.

How much more so, when we audibly express our prayers, we gain an additional ability to assess and then enhance our efforts through now hearing our inner expression from a vantage point outside of ourselves. Our heartfelt, audible words of prayer and praise then resonant with the rest of creation adding its special uniqueness and value that each of us has been blessed with. May all our tefillos be accepted on High as a fragrant offering (rei’ach necho’ach) for Hashem.  

 

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

TORAH TEACHINGS

PARSHAS CHUKAS – DID YOU EVER TRY SPEAKING TO A ROCK?

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              “Hashem spoke to Moshe saying: “Take the staff and gather together the assembly . . .  and speak to the rock before their eyes that it give its waters . . . Moshe took the staff from before Hashem. . . . raised his arm and struck the rock with his staff twice; abundant water came forth  . . . [Then]Hashem said to Moshe and Aahron, ‘Because you did not believe in Me to sanctify Me in the eyes of the children of Israel, therefore you will not bring this congregation to the land that I have given them….”.(Chukas: 20:7-).

               Let us ask what can we possibly learn from this episode that we can apply to our lives today, especially because about forty years earlier Moshe was actually asked to hit the stone as it is written: “I (Hashem) shall stand before you by the rock in Horeb; you shall strike the rock and water will come forth from it and the people will drink.”  (Beshalach 17:6)?

               The following moshal will hopefully address this question at one level: When a child runs out into the street without looking to see if it is safe, the proper and loving course of action is to hit his child just hard enough so that he will remember not to do such a dangerous thing in the future.

                However if an adult who is capable of understanding “cause and effect” relationships, jumps out into the street without looking, a more effective approach would be to speak to him rationally pointing out the potential deleterious consequences of such actions.

                   Perhaps, we can therefore learn from these two similar events a very profound lesson: What was appropriate for our fledgling nation to see and experience, at the beginning of their forty year spiritual metamorphosis, was Moshe’s hitting the stone with his staff in order to bring forth of water. This course of action, although still clearly a miracle, at least had the trappings of a physical “cause and effect” relationship of the hitting the stone causing the water to flow from it.

                 However after nearly forty years of spiritual “education” our nation had reached the exalted level to well realize the spoken word alone, especially words of Torah and tefillah, have power to override natural cause and effect, as in this case of bringing out water from a rock through the power of the spoken word.

                    Also there is to wonder why a stone was specifically chosen to facilitate the miracle rather than some other entity like a tree? Perhaps from here we can learn that if a rock which has no perceivable life force can bring forth a wellspring of water, how much more so can any person even if they appear to have a “heart of stone” can become a “wellspring” that brings forth for effervescent mitzvos and good deeds.                 

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

TORAH TEACHINGS

LEK LEKA OR SHELAH LECAH THAT IS THE QUESTION

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                  Isn’t it interesting the similarity between the opening words of this week’s Parsaha Shelah leka which is the tragic story of the meraglim commanded to spy out the land  of Eretz Israel and the Parsha of Lek leka which is the glorious story of Avraham Avinu when he was commanded to go from his land, relatives and fathers house “to the land that I will show you”  which is the same Eretz Israel.

                The episodes of Avraham Avinuv and the meraglim represent the quintessential inner battle that each of us experiences when we are faced with “giant” challenges. There is the meraglim’s conditionally calculated pragmatic side of us that lobbies for a profit/loss analysis to see how beneficial the proposal is, and then there is our soul’s perspective which is steadfastly ready to follow the banner of Hashem without conditions or reward.  Perhaps therefore these two stories can be seen, within their open words of: “Shelah leka” – “send (in)to you” and “Lek leka” – “go (in)to you” as our prototype “battle” that confronts us whenever we attempt to “conquer” our inner “psychological foes”.

            Who are these “giants” and how can we overcome them? These “giants” are all of the conscious and subconscious illusions and delusions that fester within our corporeal “psychic fortresses and emotional garrisons” which conjure up futile worrying and toxic doubts within the fertile “soil” of our “minds and hearts”.

                Avraham Avinu’s  and the meraglim’s journey into Eretz Israel are the stories of our microcosmic and macrocosmic souls entering into higher realms of holiness. Avraham Avinu symbolizes the essence of our pure soul, whose “armaments” are emuna and betoken which are launched from the “platform” of the Torah, whereas the meraglim are emblematic of the sophisticated intellect whose “weapons” are rational discernment which are created from the launching pad of self-determination. Therefore the souls of Avraham Avinu, Yehoshua and Calav saw the “giant” foreign influences as inconsequential, while the meraglim saw themselves as grasshoppers in a world of “giants”. Therefore instead of feeling like helpless grasshoppers when we stand before “giant” barriers, we should use our spiritual “legs” of emuna and bitokin to hurdle over any obstacles that are sent our way.  

             When Hashem gives us Torah directed opportunities to strive for a new level of kiddusha, as was the case in entering Eretz Israel – we should neve allow worries and doubts such as we are too old or too weak or too poor or too busy or too late or it is too much bother but instead react like Kalev and Yehoshua that if Hashem wills it, we are never too old, too weak, too poor, too busy, too late and it is never too much bother.

                    

               

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

TORAH TEACHINGS

OF GIANTS, MEN AND GRASSHOPPERS

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“There we saw the Nephilim, the sons of the giant

                        from among the Nephilim; and it came to pass that in our eyes

[we were] like grasshoppers, and so we were in their eyes.”  Bamidbar, 13:33

 

The military reconnaissance of the Land presaged a battle that  appeared hopeless as it would pit  the weak and small  against the strong and mighty. The spies – meraglim – in  answering the questions posed to them upon their return, seemingly did no more than state the obvious danger;  yet we know that they committed a grave sin in so doing.  What can we learn from this tragic event in order to avoid the errors of the meraglim?

 

The first step is to understand the nature of their failing.

The commentators acknowledge that the meraglim recognized  Hashem’s power but suggest that the spies thought that Hashem was going to limit Himself and act in accordance with nature and therefore B’nei Yisrael would be unable to triumph.

 Yehoshuah and Caleb, men of complete faith, demonstrated what it takes to remain men – anashim – even in the face of  vastly stronger and more powerful enemies. Yehoshua faced the distraught assembly that was weeping and entreating Moshe to return to Egypt and told them a simple but profound truth.  He did not deny the obvious size and strength of the giants, but exhorted that “If  Hashem is pleased with us then will He bring us into this land  and will give it to us . . . and you , you should not fear the people of the land for they are our bread; their protective shadow is departed from them as G-d is with us . . . “ (Bamidbar 14: 8-9).

           It all depends on the lens through which we view the test. The meraglim saw the inhabitants of the land as being too daunting and the land as being unconquerable, because they used their own personal discernment, Yehoshua and Calav viewed the inhabitants of the land through the lens of daas Torah and thus perceived them as presenting no meaningful obstacle.  

   Unless a Jew sees himself as a representative of G-d who is All Powerful, he will see himself  not as a person facing his adversary, but rather as a “grasshopper” facing a “giant”. The way in which we perceive our relationship to  Hashem is the deciding factor in how we view ourselves.

 Referring to the spies’ encounter with the giants, the  Torah says “vanehi b’eineinu k’chagavim” and   “and in our  eyes [too] we were like grasshoppers.”  “Nehi” connotes weeping or crying and suggests a diminished, disheartened and despairing emotional state.  Although the  meraglim were initially described as ‘anashim’  righteous men — heads of the tribes of  Israel,  their lack of faith now surfaced transforming them to lose their exalted status.  

As is all too apparent from our experiences during this long difficult galus, if our belief in Hashem weakens, our Jewish self esteem is diminished undermining our ability to see and appreciate our unique mission in this world.    The Kotzke Rebbe explains: The spies had no right to consider how the giants viewed them. As Jews and emissaries for the Jewish people, they should have thought only of their mission, not of what anyone else thought of them.            How many times do we become discouraged because of what we feel or perceive that other people think?

When, in that diminished psychological state, if we should be confronted by a difficult challenge, it takes on the hugeness of a giant in our eyes and as such has the power to discourage us from achieving our true potential and fulfilling our destiny.

             How can we overcome this challenge. First we should realize that there is no barrier so  large or overwhelming that we cannot hurdle it,  if it is Hashem’s will  that we do so. The Maraglim saw themselves as grasshoppers. Why grasshoppers? Perhaps to teach us that every challenge gives us the opportunity to choose our direction and destiny in life. When threatened, the grasshopper can either jump back, as did the meraglim who counseled the nation to jump far away from their  “giant” appearing challenges or it can use it powerful hind legs to leap over the obstacle  that lies before it.  From this we can learn a wondrous lesson that when we stand up to a challenge for Hashem’s honor our supernal “legs” of trust and faith “jump up” to the forefront and aid us in leaping over all and any perceived hurdles and barriers.

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

TORAH TEACHINGS

ELEVATING THE SOUL – THE DESIGNATION OF THE LEVIIM TODAY

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            The eternal Torah, whose every word or even letter is replete with deep meaning and profound impact in our lives, transmits to us elaborately (spanning over one hundred passukim in Parshas Bamidbar, Nasso,  Behaaloscha [and then further in Parshas Korach] (perek 1  passukim 47 – 54; perek 3 : 5-51; perek 4: 1-49, perek 8: 5-26 and 18-21-32) the designation, separation, elevation of  the tribe of Leviim. “The Levities according to their father’s tribe were not counted among them.” – that being the rest of the Jewish Nation.  “Hashem spoke to Moses saying, ‘but you should not count the tribe of Levi, and you shall not take a census of them among the Children of Israel. You shall appoint the Levities over the Mishkan of Ha’edus, over all its utensils and everything that belongs to it”      

                       Rashi, our most illustrious commentator, tells us that the Leviim merited this elevated status because of their loyalty and courage in the incident of the Golden Calf (1:49). / The entire tribe of Levi refused to participate in that sin proving their unswerving dedication to The Creator of the Universe.

              The Ramban further enlightens us – “The task of the Levities was not so much to protect the Mishkan [and Bais HaMigdash] as a militia, but rather to serve as an honor guard, as befits the royal palace” (1:53). / The Jewish people’s task is to be an instrument of recognition of Hashem and His will in this world. Chazal tell us that a true King only assumes status as a ruler if there exists a nation that acknowledges and follows His decrees. / Thus Leviim in all generations are those Jews who steadfastly keep their focus on proper, enthusiastic service of Hashem through His Torah.

                  The Leviim’s duty in the Mishkan/Bais HaMigdash was to assist the Kohanim – among other ways by singing and playing musical instruments as korbonos were brought. Today the sound of  our voices and music, if expressed sincerely, is an inner expression of our soul’s yearning to come close to the Creator. Song also expresses the fact that the total harmony of the universe is under the absolute control and guidance of Hashem.

             The Divine service of Leviim represents the part of each of us that links us forever with our spiritual purpose in this world. Rashi, on the same passuk, tells us: that “from this time on, the Leviim were to be separated from the rest of the nation and elevated to a new status.” The Seforno, (also on this passuk) informs us that: “because the Leviim would be performing their service on behalf of the nation, the rest of the people would have the obligation to support them, by giving them tithes.”

           An Art Scroll commentary explains it thus: “Those who serve the people by filling their responsibilities in the Tabernacle, by teaching the Torah, or by performing any other spiritual tasks are not to be regarded as supplicants. It is national responsibility to provide for those who carry out the spiritual obligations of the rest of the people.”

             The Leviim were counted from one month and upward – with no limit to age indicating that their spiritual mission is not dependent on age or strength (3:15). The Rambam describes the mission of the Leviim in Hilchos Shemittah and Yovel  (13: 12-13) “They are the legion of Hashem, whose task is to serve Him and to teach His Torah and way of life to others.” He adds : “Any who follows the example of the Leviim becomes sanctified as kodesh kodashim, and Hashem will be his portion and heritage for all eternity. In this world, he will merit what befits him, as the Kohanim and Levities merited it.” This status of Levy is conferred for life on all those who totally dedicate their lives to the service of Hashem, independent of age or strength.

                A wonderful concept derived from the Leviim’s designation is brought to light by the Midrash (Bamidbar Rabbah 3:7). The infant Leviim  counted from one month old, surely did not participate in the guarding the Mishkan, so the Leviim should have been counted from when they began their service. However, Hashem wished to reward them greatly for their loyal service, so when they reached thirty years old and began to serve, He retroactively rewarded them  as if they had indeed served from the age of one month.

           This concept should also apply to our own lives. Meaning, if we totally dedicate our time, energy and potential from now on to the service of Hashem, we may merit to have our entire lives credited as Divine service. How much hope and opportunity this teaching offers us. We can no longer say it’s too late, or I have already wasted so much of my life. If we start today with an absolute dedication, we can be credited with lifelong service.

                 Now let us look at a few classical commentaries on the names and purposes of the three sons of Levi, who each were given a unique role in the carrying of the Mishkan. In Bamidbar 3:17 it is stated – “These were the sons of Levi, by their names: Gershon, Kohath, and Merari.” However in 4:4 it is stated “This is the work of the sons of Kohath in the Ohel Moed: the most holy.” The commentators explain that Kohath was later listed first before Gershon because he was designated to carry the most holy parts of the Mishkon, meaning that he had become elevated because of his assignment.

                  What can we learn and apply to our own lives from this part of the Torah? Some of the great Cassidisher masters teach us that Gershon, Kehas and Merari represent three varying but proper approaches available to us depending on our spiritual level, when we are confronted by challenging circumstances. There is the level of the tzaddik, whose service is so unswerving that no temptation lures him away from his steadfast dedication to the Creator. This is symbolized by the sons of Kehas, who carried the Aron Hakodesh miraculously on their shoulder – like tzaddkim who don’t use the desires or objects of this world for their own personal pleasure, but only for Divine service.

                     The next level of avoda is practiced by those stay at a distance from the allurements of the yetzer hora, making ‘spiritual fences’, as alluded to in the name Gershon – separating or divorcing themselves from anything that could blemish their proper service.

                      Then there are those times when, for all of us,  the righteousness of  Kohath or the protective attributes of Gershon are not within our reach. At such times we must use the inner strengths represented by Merari. Literally the name means “bitter”, and it is at those times, when life seems bleak, when one feels helpless and besieged, that the proper avodah is to cry out sincerely to our Creator. Merari was assigned  to carry the heaviest parts of the Mishkan teaching us that the proper path of service during difficult times, as hinted to in his name, is to accept the yoke of Heaven with sincere repentance.

              When the Jewish nation was asked: “Mi la-Hashem…?” the entire Shevet Levi stepped forward. May we all merit to “step forward” thereby bringing closer the Final Redemption, soon in our days.

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

TORAH TEACHINGS

ONEG OR NEGA – THE “EYE” OF THE STORY

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          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.

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