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

Jewish Meditation

MEDITATION AND TRANSFORMATION — JEWISH STYLE

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           One of the experimental and clinical findings of scientists and doctors has corroborated the benefits of meditative breathing, because the combination of cadenced contemplation has apparently the power to harmonize imbalances to the psyche and emotions caused by life’s daily stresses. However, the esoteric teaching of the Jewish scriptures (Torah)  reveals far deeper connections between the breath and the soul (neshoma). It is no coincidence that the word for breath in Hebrew (Loshen HaKodesh) is the word neshima whose root letters are the same letters (osios) as neshoma which is the Hebrew word for the soul [1] . The Torah thereby has for over three thousand years revealed this secret of the symbiotic relationship between the soul (neshoma) and the (neshima) breath. In lay language one could say that in order to turn up the volume of the metaphysical realm one needs first to turn down the volume of physical sensations.    

        Many mistakenly assume that these meditative practices originated in the far East, however this revelation actually has its roots going all the way back to the very creation of man. [2]                 

On a deeper level we can add that within every breath, that is bound to a positive thought, we are able to nourish from the spiritual treasury of the Source of all life. Then through our exhaling we have the ability to share those blessings with others and with the whole creation.

 Also, we can consciously envision each inhalation as a Divine reenactment of that initial breath that came directly from the Creator to the first man. (Please look at footnote 2 here if you have not already done so).  Each breath is a new opportunity to reawaken our souls energy thereby revitalizing the health of the body, mind and emotions.

            One of the main purposes of the neshoma having been sent into this world is to endeavor to help purify and rectify it. The body, mind and emotions are meant to be helpmates in providing their unique functions and talents. Since thought comes before words and action, the building blocks of righteousness begins in sifting and straining any less than ideal thoughts that arise and replacing them with “kosher vibrations”.

  What are kosher vibrations you are asking? They are the kind of thoughts and perceptions that we are not ashamed to entertain in front of anyone including the Creator.  They are the good conscience factors that counsel restraint rather than indulgence.  They are the kinds of thoughts experiences we would feel proud to relate to a beloved grandparent or a respected teacher.  They are the kind of thoughts that we can safely assume have occupied the head space of great righteous people (tzaddikim). 

                Ideally, every sound we hear and image we absorb should afford us only the purest and most focused thoughts. However, in our world today, such is often, unfortunately, not the case. We begin therefore by setting up a series of “filters” through which impressions from the outside and our inside world can be sifted.  The first such filter is watchfulness.  A good exercise in watchfulness is to first identify undesirable thoughts and feelings, then isolate and expel them as you exhale into oblivion.  At first blush, this may seem stilted, however, once we begin to scrutinize how many unwanted sights and sounds pass through the “boarders” of our senses we will begin to realize that we need to tighten our “border security”. 

After a relatively short period of contemplation, we then are able to quickly recognize potentially detrimental thoughts, words and images and immediately either escort them to the waste bin or transform them into kosher thoughts and feelings that elevate the soul. However, if all we do is purge ourselves of the mental and emotional toxins, this is not enough to bring us to glowing vibrant health, because just as in a healthy diet, we need to replace those “empty calories” with nourishing foods, how much more so do we need to absorb only a highly refined supernal diet filled with holiest “nutrients”. The Torah teachings offer us a lifestyle that is balanced and the highest quality of spiritually enriched nutrients.

              (Let us now do a Jewish meditation that will aid in the purification and enlightenment process. First find a quiet moment where there are no outer distractions. Begin, for example, by saying Psalms (Tehillim), chanting in your own words, scanning some esoteric passage or by listening to an uplifting song or melody.

          Once you have begun to relax, try to stop all mental activity except for the observation of your breath.  As you inhale, picture your breath (neshima) as a renewed aspect of your soul sent to you from on High and entering  as a pure radiance of holiness and then  circulating throughout  your entire body.  Breathe in slowly, deeply holding each breath for as long as is comfortable. During this time, concentrate on the breath thinking  that this, neshima,  breath is giving you your renewed Neshama, soul which comes directly from the Creator to you with Infinite love and care and that through this you are intimately connected  with G-d.

        Then as you slowly exhale,  send  mental and  emotional stresses and undesirable thoughts out of your mind. Just breathe and let them go with a puff as if you are winnowing out undesirable chaff.    Feel  burdens and stress   lifted  from you as you purify and refine your thoughts and emotions exchanging negative thoughts for positive ones. Continue doing this until you feel totally relaxed, renewed and free from toxic stress and negative thoughts and emotions.  Now  you are able to exhale pure thoughts, filled with holiness and goodness.  Visualize yourself  as sanctifying the entire world with these pure breaths  and  thoughts, understanding  that  they are a spiritual place (mikveh) of purification for the world, bringing it  to greater levels of holiness. Before completing your meditation, verbally express your gratitude and appreciation for the gift of life.)

   Perfection of the meditation practice that was described is not meant to be an end unto itself, but only act as catalyst to help bring about a shift in consciousness that we can adapt into all of our days activities.  Even as the baby is crying or the boss is making demands or a tire goes flat on the highway, we will be able to spontaneously exhale away the stress and feel reinvigorated as we reconnect, through the breath (neshima), with our soul (neshoma) thereby successfully dealing with the challenging situations with equanimity and dignity.  However, even this desirable level is not our ultimate goal, as we should continue to refine our thinking until we reach the place where we can use every breath, word and action to express our deep appreciation of life and the bounty we constantly receive from the Creator


[1]    The soul (neshima) has no corporal form and does not exist in space and time,  yet  each individual has a unique soul. That uniqueness is expressed in the human personality, yet the personality is not the soul. How can we understand this conundrum? The Infinite Creator knows exactly which form of vessel – body – will best serve the needs of a particular soul. Like water, the soul which has no shape or form of its own disperses throughout according to each person’s potential and needs. Every place that the soul reaches is therefore potentially sacred.

             

[2] In Genesis,  the Torah teaches that G-d, created man by breathing the soul of life into his nostrils. The Zohar, in the kabalistic tradition, tells us that “One who blows, blows from within himself,”  thus teaching that  G-d  placed into man a soul, neshama, that originated from within G-d Himself .  In the holy tongue, lashon kodesh, the word for soul, neshama and the word for breath, neshima, are very similar.  Neshima, breath, has one extra letter. The extra letter in the word for breath is the letter yud which represents G-d’s Holy Name.  This parallel suggests that the breath is intimately tied to the soul and that every soul is harnessed constantly to the Supernal  Will of  G-d.                              

Parsha Bereishis 2: 7 “And Hashem, G-d, formed the man of dust from the ground, and He blew into the nostrils the soul (neshoma) of life; and man became a living being.”.

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JEWISH HOLY DAYS

THE DAYS OF HAGBALLAH – DAYS OF TRANSFORMATION

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                       The Midrash teaches us that the other nations were offered the Torah however each of them rejected it because they found some of the  commandment to difficult to comply with. [For Ishmael it was the prescription against stealing, for Eisav it was the commandment not to murder]… However when it was our turn we in unison proclaimed: “We will do and then we will hear” – “Naasey vi-nismah”.

                          Since it wouldn’t be fair for all the nations to have commandments that they found very challenging and we, the Jewish nation, also did not have at least one commandments that was very difficult to accept, therefore, let us ask which mitzvah was a great challenge for us to adhere to? The Cassidishers commentaries (Sefas Emes and Even …) address this provocative question with an insightful response that expresses the greatest praise of our holy nation. The mitzvah of restraint – hagbalah – during the days just proceeding the giving of the Torah (Matan Torah) was a commandment that was very hard for our nation to comply with. Why? Because every Jew had such a great desire to come as close as possible to the loftiest levels of holiness as quick as possible, our willingness to follow the commandment and hold ourselves back during the days of hagbalah showed that we had the ability and willingness to unswervingly accept all the Torah.

                       Therefore the days of hagbalah were not just days of separation and preparation but they were actually days of inner growth in strengthening our “walls” of faith and acceptance of Hashem’s Torah and its timeline.     

                The Catam Sofer in Parsha’s Yisro (19-23) reveals to us a profound thought provoking remez from within the pasuk, referring to the days of hagbalah, which ends “…bound the mountain and sanctify it”, so that no one would come closer than they were permitted. The word mountain in Hebrew is Har (Hai – Raish) with the surrounding letters, in the alphabet, of the Hai being a Dalet and a Vov and the surrounding letters of the Raish being a Kuf and Shin. These surrounding letters combine to spell out the word holy (Kadosh) – Kuf – Dalet – Vov – Shin.

              From here we can learn a beautiful thought that all of the – “boundaries” – enactments that our Sages have “put around” the Torah are not there to restrict and limit us but actually serve expand and increase the boundaries of our kiddusha.

                    Chag samach.

 

                      

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JEWISH HOLY DAYS

CONNECTING SEFIRAS HA-OMER WITH PARSHAS BEHAR

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          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

Hashkafa

PIRKEI AVOS INVESTMENT MANUAL FOR INCREASING SAVINGS

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            As the story was told to me, one of the richest men in the entire world wrote in his will a request to be buried wearing his socks. The family wanted to fill the wishes of their father but the burial society said that it is impermissible to fulfill this request. To settle the issue both parties went to the Rav of the city who after hearing both sides declared that … .

             Don’t go away, as we will come back to the Rav’s decision later, along with an inspiring twist in this unusual story.    

             Most people live their lives focused on two major financial goals, that of satisfying ones daily needs and securing a comfortable future “retirement”. In Pirkei Avos, which we read this time period between Pesach and Rosh Hashanah, our Sages offer us weekly advice on how to obtain both.

             As most of us our novice investors we should take advice from the most qualified investment experts in the field. Thus let us turn to our Sages, who opening share with us the best possible strategies for maximizing our assets as well as minimizing our loses.]

                  The first of many beautiful metaphors that alerts us the value of daily adding to our “savings” account is in Misnious Peah 1: “These are the precepts whose fruits a person enjoys in this world but whose principal remains intact for him in the World to Come. They honoring your father and mother, acts of kindness, [early attendance at the house of study morning and evening, hospitality to guests, visiting the sick, providing for a bride, escorting the dead, intention in prayer, bringing peace between man and his fellow, and between man and his wife ]– and the study of Torah is equivalent to them all.”

              In Mishnah 20 – Perek 2 Rabbi Tarfon gives us additional far-sighted advice informing us: “The day is short, the task is abundant, the laborers are lazy, the wage is great and the Master of the house is insistent.” He also used to say (2/20-21): “You are not required to complete the task, yet you are not free to withdraw from it. If you have studied much Torah, they will give you great reward; and your Employee can be relied upon to pay you the wage for your labor, but be aware that the reward of the righteous will be given in the World to Come.”

               Rabbi Yonasan reveals to us the secret to true wealth in Mishnah 11 – Perek 4: “Whoever fulfills the Torah despite poverty, will ultimately fulfill it in wealth; but whoever to neglects the Torah because of wealth, will ultimately neglect it in poverty.”

              Rabbi Yaakov then alerts to us the importance of using our time wisely in Mishnah 21 – Perek 4 when he said: “This world is like a lobby before the World to Come; prepare yourself in the lobby so that you may enter the banquet hall.”

                   Ben Bag Bag elaborates further on the value of plummeting the depths of ones abilities in Mishnah 26 – Perek 5 when he said: “Delve in it (the Torah) and continue to delve in it; look deeply into it; grow old and gray over it, do not stir from it, for you can have no better portion that it.” Ben Hei Hei adds that reward and effort have a symbiotic relationship in that: “The reward is in proportion to the exertion.”

             Mishnah 5 – Perek 6: Offers us some sage advice on what to avoid, thereby maximizing our benefits: “Do not seek greatness for yourself, and do not crave honor; lest your performance exceed your learning. Do not the lust for the table of Kings, for your table is greater than theirs, and your crown is greater than their crown; and your Employer is trustworthy to pay you remuneration for your deeds.”

               Then in Mishnah 9 – Perek 6 – Rabbi Yose ben Kisma shares with us invaluable investing strategy when he tells us of a story of a man who offered him vast wealth for coming and living in his city, to which he answered: “Even if you were to give me all the silver and gold, precious stones and pearls in the world, I would dwell nowhere but in a place of Torah…”

              Rabbi Akiva then eloquently sums up our financial responsibilities within this life stating in Mishnah 20 – Perek 3: “Everything is given on collateral and a net is spread over all the living. The shop is open; the Merchant extends credit; the ledger is open; the hand writes; and whoever wishes to borrow, let him come and borrow. The collectors make their routes constantly, every day, and collect payment from the person whether he realizes it or not. They have proof to rely upon; the judgment is a truthful judgment; and everything is prepared for the final festive banquet.”

                    Oh yes, as for the conclusion of the story at the beginning of this article – the Rav told all those present that the burial society was correct and then the Rav then added that the nifter had some time earlier left a sealed envelope which he requested be opened by his family only after his passing. The children immediately opened the letter and read it out loud. “My dearly beloved, by now you have heard the pasak halacha which reaffirms that even if a person were to have all the money in this world, he cannot bring with him even one pair of socks to the Olam HaEmes.  

                This is just as Rabbi Yose ben Kisma informs us in Mishnah 9 Perek 6: “When a man departs from this world, neither silver, nor gold, nor precious stones nor pearls escort him, but only Torah study and good deeds…” Then he concludes: “It (The Torah and good deeds) shall speak on your behalf – in the World to Come. And as it is said: ‘Mine is the silver, and Mine is the gold, says Hashem, Master of Legions.’”                

            May we merit to have our Heavenly bank accounts filled with the rich returns from the Torah, mitzvos and maasim tovim in which we invested in this world.

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

HASHKAKA PRATIS

HOW HARD IS IT TO DO CHESED?

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The Torah encourages a person to perform kind deeds in order to be rewarded. That is so that the reward will publicly demonstrate to one and all that the bounty one reaps from his kindness is as predictable as the harvest the farmer gathers from his planting. The philanthropist should train himself to feel that there is no loss involved in tithing – it is all guaranteed gain. It is not merely permissible to look forward to riches as a result of charity, it is an obligation! (Rabbi Avrohom Chaim Feuer, The Tzedakah Treasury, Mesorah:2000)

 

The crowded bus lurched and swayed through the city streets. David* looked out the window and saw the familiar landmarks of his beloved city passing by, a city of Torah and chessed that he felt privileged to live in. His thoughts turned inward – a place where he did not want to be, because his head was filled with numbers, large numbers – the huge sums he owed to too many gemachim, to friends who now needed the money as badly as he did.

 

His thoughts turned to his wife and young children at home in their small, crowded apartment. He saw his wife cringing each time the phone rang.  She was too embarrassed to answer it any more because she had run out of excuses, and she couldn’t shop in the local stores any longer because the unpaid bills had piled up so high that the storekeepers reluctantly had cut off their credit. Although David had the utmost faith in the Provider of parnassah, he himself was pained and embarrassed that his wife had to endure all this, and he thought sadly that perhaps he just wasn’t meant to continue sitting in kollel and learning. He couldn’t borrow any more money for he would never in a million years be able to pay it back the way things stood. It was likely that his only recourse now was to sell his apartment to pay his debts. With a small sigh, he opened his sefer and lost himself in the holy words.

 

Three months earlier across an ocean:

Moshe Rubin’s* beard was now snow white, though his face still looked youthful and he retained a cheerful, optimistic outlook on life. A phone call had just reminded him of the days when he had struggled to manage on kollel pay, because that’s how he had supported himself and his family during the years he’d sat and learned in Eretz Yisrael.  He remembered the tiny rented apartment, the gemach loans he’d juggled constantly and the way his wife would extend the life of the children’s clothing to last yet another season. How she did it, he still didn’t know. 

 

Wondrously, however, each time there’d been genuine need, Hashem in one way or another provided a shaliach who’d offered support or helped in exactly the right proportion. Moshe remembered, too, the yearning that accompanied his sacrifices throughout all those years to be able, some day, to be on the giving side of chessed.

 

Well, that day arrived when Moshe’s wealthy uncle passed away and Moshe found himself an heir to a substantial sum of money. Moshe set about implementing his longing, and distributed maaser from the inheritance to charitable institutions and worthy causes. He also wanted to do more than that. He wanted to be able to offer a really large loan on favorable terms to a worthy and needy individual, to whom it might make a lifesaving difference.

 

Moshe, of course, had his own large family to consider, and he wondered what he would do if, chas vechallila, the worthy individual would be unable to pay back the loan. After all, he and his married children were still living in rented apartments, he still had children to marry off and he was not getting younger. So, although he could afford to take the risk of making such a loan and supposed that the borrower would have a reliable guarantor, Moshe hesitated. His conscience bothered him, though, because he knew what it means to be on the needy side of the equation, and he finally resolved to offer a long-term loan to the next person he heard about who was in serious debt. At this point he hadn’t yet heard about David.

 

Moshe heard that his rebbi and mentor, Rav Cohen* was in failing health and his family was having a hard time. Medical expenses had exhausted all the family’s personal funds and there were no gemachim left that they hadn’t turned to. The Cohens needed a very large sum of money.  Moshe’s heart went out to his rebbi, but his two yetzers carried on a raging debate within him about making the loan. Should he, shouldn’t he? Could he couldn’t he?

 

Finally, Moshe realized that he had to settle this inner battle one way or the other and, in the face of his fears and trepidations, he strengthened his resolve and made a commitment to loan the money to the Cohen family. He went to his bank and nervously ordered the transfer of the money.

 

The loan, baruch Hashem, accomplished its purpose.  Rav Cohen’s family was able to care for their ailing parent without the specter of debt overwhelming them. As for Moshe, the day after he transferred the money and before he started to worry about the significant hole the loan had made in his bank account, Moshe noticed that his stock-market shares began to increase in value. In just six weeks, Moshe’s holdings increased in an amount equal to the size of the loan! After that, the stocks remained stable without any unusual fluctuation, unlike Moshe’s emunah, which now took a sharp rise, and kept rising.

 

Three months after this inexplicable event, a close relative of David’s told Moshe of David’s plight and asked if Moshe could help out with even a small amount. Moshe asked a few questions and soon understood that David required a bit more than a few hundred dollars to avoid having to sell his home. Again, in a quiet moment, Moshe sat down and battled with himself, wondering whether to give or not to give, whether to worry about getting repaid or left in the lurch. Moshe reminded himself of the chazal that says charitable loans have the most dependable Co-signer in the world, as he had already been privy to see.

 

Moshe made arrangements through the mutual relative, a Rav, to have David sign a loan agreement and turned over the money to the Rav.

 

David got off the bus and plodded slowly homeward. His wife, holding the hand of their youngest child, was half-running toward him breathlessly, trying incoherently to tell him something.

 

“Hurry, David, hurry home. There’s a phone call … Rabbi Levi* … something about a loan, a large loan … your cousin in America … he’s holding on … go answer the phone…”

 

David raced up the stairs and picked up the phone. Rabbi Levi explained briefly that a friend of his had called from the States. His friend was David’s cousin, who had arranged with an unknown donor to loan David a really large sum of money on easy terms and asked when David could come to his house to sign the loan agreement.

 

“I’ll be right over,” he gasped.

 

Once again, Moshe saw the workings of hashgachah clearly. About a week after David signed the loan agreement, Moshe’s brother called him with good news. It seemed there was more to the inheritance they had recently received from their uncle. The accountant and lawyer for the estate had withheld a large amount in reserve to cover taxes and other expenses. When all the outstanding charges were paid, the remainder of the reserve could be paid out to the heirs almost immediately.

 

Moshe’s share (you’ve probably guessed it) was equal to the amount of his loan to David. Hodu laShem ki tov! This really happened.

 

*Names have been changed

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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.

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TORAH TEACHINGS

BLOOD TRANSFUSION FOR THE SOUL

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              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. 

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

CONNECTING SHALOM BAYIS AND THE FOUR COSOS OF PESACH

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          To give us a glimpse of just how important the drinking of the four cosos is, it is written in the Sulkan Aruk that: “Even a poor man who is supported by tzedaka should sell his garments, or borrow, or hire himself out for the sake of obtaining wine for the four kosos of Pesach” (472-13). Yet the Mishnah Breuer adds that if one only has the means for one of these mitzvos: “(Having) light for one’s home is more important than (having) wine for the four cosos (on Pesach) because it is necessary for shalom bayis.”

       Much ink has been used in discussing the issue of shalom bayis. Its attainment is sometimes elusive, yet perhaps we can derive some very interesting hints which are imbedded in the juxtaposition of these two halachos which will provide an “insightful” beam of “light” into our lives. How is this crucial goal best achieved? Just as the halacha of the financially poor person requires him to sell his garments to fulfill the halaca of the four cosos, how much more so does a person who is “poor in discernment” needs to sell his “outer garments” which can hint to “selling” / relinquishing his yetzer hora thereby enhancing shalom bayis.

                Another alternative is to “borrow” from others, which can mean regarding shalom bayis to go out – to “borrow”/ to get good advice on improving relationships.

      The third option to hire himself out – ie. – go to work which can allude to “working” on how to listen to others which will naturally increase harmony.

                    May we all merit that the “radiant light of shalom” spread out to the whole world thereby bringing peace and blessing for all. 

                                                                            Chag samach

 

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

BRIDGING THE SPIRITUAL AND THE MATERIAL