בם"ד
יז חשון
יז חשון
I just finished reading an article about the Mumbai attack in November 2008, (http://www.timesonline.co.uk/tol/news/world/asia/article6896107.ece). I have tears and chills. I remember that weekend. It was a few days before I left for Israel. I was in Israel for their burial, may their memory be a blessing. I was walking around Har Nof and there were cabs driving around giving over the details of the burial over their loud speakers. I did not understand.
Do you ever have that, where something really monumental and huge happens but at the time that it happens, you don't get it? I have that a lot. When I was in Israel I did not understand fully what it meant to be there, to be learning Torah, to daven at the kotel, to say bircat hachama at the kotel, to be so close to HaKadosh Baruch Hu.
When we learn/hear the Parsha in the week, do we really sit down and think about it's practical application today? Do we try to picture what was going on? Do we think about the Parsha, really think about it?
Last week, Parshat Lech Lecha is when we are introduced to Avraham Avinu. There are many interesting topics in this Parsha, all of them relevent, but I would really just like to expound on one area. This is a shiur that I have heard twice, once in Israel from Rabbi Marcus and once again in Los Angeles from Rabbi Rosenberg.
We are taught that each Abba has a midda (character trait) which "defines" him.
Avraham's "midda" is Chessed (loving kindness". Yitzchak's "midda" is Gevura (strength) and Yakkov's is Emet (truth) or Tiferet. Avraham's tent and heart were an open door. He was willing to do anything for anyone who needed him. On the most painful day after his bris mila (ritual circumcision) he is sitting in his tent and is very upset. He is not upset because he is in pain, but rather because he has not visitors. He has no one to give to. Avraham had a strong desire to give. The story goes that Avraham is in the midst of navua or tefilla when he sees three men walking towards his tent. He drops what he is doing and runs! to go meet them. Immediately he begins washing their feet and preparing a meal for them. This is Avraham at his happiest. And yet when you look closely at his tests, whether according to Rambam or Rashi, they have nothing to do with chessed, but with gevura, with strength. His tests are tasks which force him to reach beyond his nature. Lets look at Akeidas Yitzchak (the binding of Yitzchak), for some one who is all about giving, being asked to take a life away with his own hands? But Avraham passed with flying colors, because not only was he ready and willing to do anything that Hashem asked of him, he did everything with simcha (happiness) as well!
Yitzchak Avinu's "midda" is gevurah. Gevurah is not so easy to translate, but loosely it translates to strength. Yitzchak was in modern terms an introvert. He spent many hours a day looking with in himself and scrutinizing. He had a careful calculation for all of his actions. He did not do something with out first thinking a few times about what the consequence would be. He was of limited words. But his tests focus on chessed. Many may say that the akeida was only Avraham's tests, but I believe that it was Yitzchak's as well. Yitzchak had bechira, he could have refused to go up on the alter once he realized that he was to be the korban (sacrifice). But he did not refuse, he was willing to give up his life for the will of Hashem, just as his father Avraham was willing to take Yitzchak's life for the will of Hashem. Yitzchak may be a man of few words, but his thoughts, words, and actions are all directed towards self perfection.
Yaakov Avinu's "midda" is tiferet or emet (truth). Of the many definitions of the word tiferet the one that best fits Yaakov Avinu is balance. Yaakov was able to combine the middos of chessed and gevurah, he was both giving and introspective. Yaakov was also a truth seeker. He was the one who learned for 14 years in the yeshiva of Sheim and Eiver. He sought truth through torah. How was his truth tested? He was forced to live with the most deceptive person of the time, Lavan, father of his two wives. Lavan continually cheated Yaakov, i.e. when he worked seven years for Rachel but was tricked into marrying Leah, he then was told to work another seven years for Rachel. He then worked an extra six years for Lavan and then Lavan did not want to pay him and even accused him of cheating. Lavan was no piece of cake, yet through it all Yaakov never lost sight of his true master in Heaven. As soon as Hashem appeared to him and told him to go back to Canaan, he acted. He never lost sight of the truth and of the balance between giving and perfecting.
As we know from the Mishna in Pirkei Avos, the world stands on three pillars, Torah, Avodah and Gamilos Chassadim. Torah we know. Avodah is known to be tefilla (prayer), the "work" of the heart. Gamilos Chassadim, acts of kindness. Each of these corresponds as well to Nefesh, Ruach and Neshama, the three lower levels of our souls. Nefesh is the lowest, it is the most physical, therefore it goes with Avraham and gamilos chassadim. Ruach is above that, it sits at the level of the heart, it goes with Yitzchak and avodah. Neshama is at the level of our heads/minds, it goes with Yaakov and Torah. The world would not exist with out these three fundamentals. Our nation is built on these three "actions". Avraham Avinu is Gamilos Chassadim, acts of kindness. The actions are done with your body. Avraham was asked to "perfect" his body through bris milah. Yitzchak Avinu is Avoda, tefilla, introspection and perfection from the heart, from with in yourself; only you can take those three steps forward before the Shmone Esrei, the desire must come from with in you, from your heart. When you are davening, it should not be just about reading words off a page, it should be connection with Hashem through those words. Yaakov is Torah, he is a truth seeker and a thinker. We learn Torah with our minds, and yet everything else is involved as well. We can not properly learn torah without our hearts and our bodies. It is balance, it is truth, it is the highest level that we can tap into.
I believe that our greatest challenge it to understand that each of these pillars can not stand alone. Each one of our Avos can not stand alone. Too much of either trait is destructive, that is why each Abba was asked to go against his nature. The world stands on three pillars, not one one. We must have each one. In each of us there will be one trait which dominates, and that is good, we should develop that trait, but we must also find where we are weaker and try to strengthen ourselves in that area. An example of this would be some one who learns in Yeshiva and thinks that because if this they are exempt from davening with kavana or doing chessed. We can not have one with out the others.
Which leads me to my next topic. As I was learning this, a question entered my mind, "Did the Emahos (our matriarchs) have matching traits, or opposing traits"? I asked this question and was told that the answer was too long to give over at that point. So I began to go through what I have learned and then spoke with my friend during seudah shlishit and here is what we came up with: the emahos had opposing traits. Sarah Imeinu's trait is gevurah. Sarah was quiet, she was behind the scenes, she was perfecting on the inside while Avraham was teaching on the outside. It takes a lot of strength to give another woman to your husband so that he can a have a child with her, and then later to have to kick this woman and her child out because they are a negative influence on your family. It takes strength to be the only frum ones around. To mamash be the only ones in the world who believe in Hashem. To set the foundation for the rest of us. Rivkah Imeinu's trait is chessed. She is all giving, no questions asked. When Eliezer is on his journey to find her, she goes and gets water, no questions asked. She gives of herself to those who need her. She had to see through her two sons to know which one is destined to continue the path of building the Jewish nation. She saw the emes in Yaakov. She saw the path of Eisav. She knew she had to have her son Yaakov get the blessing from Yitzchak, she saw his neshama, that he too was yearning for truth. Rachel Imeinu's trait is chessed. Her mesirus nefesh (self sacrifice) in not protesting Lavan's plan to switch them on her wedding day. How she not only gave Leah the signs for Yaakov, but laid under the bed and spoke for Leah so that she not be embarrassed or afraid. She gave up a night with Yaakov for flowers. She did not criticize or berate Leah for having more children than she. I think that Leah Imeinu is gevurah. She refused to give up on Yaakov and persisted in being with him. See for Leah it can be said that she is a true combination of middos. She is giving and strong and seeks truth. She understands that her role is to physically build up the Jewish nation through bearing children. She abandons everything and follows Yaakov to Eretz Yisroel. She is always aware of Hashem. And yet she is introspective, and davens to Hashem to be able to marry Yaakov and not Eisav, for she sees that Eisav has chosen the path of gashmiyus (physicality) and she wants to be in the path of ruchniyus (spirituality). Each Ema had to balance their husband. Each Ema had to help strengthen our foundation. Each Ema had their own tests. Each learned to see beyond the physical into the spiritual, into the neshama. They were true "ezer kanegdo".
I think that it is very important, each week, to not only focus on the men of the parsha, but also on the women. The reason I am having trouble pin-pointing the traits of our Emahos is because I do not know as much about them as I do our Avos. It is crucial for us women to learn about and from our Emahos. Just last week I learned that we are always worried when the zechut Avos (merit of the Patriarchs) will run out (chas v'shalom), but we must never despair, for the zechut Emahos (merit of the Matrairchs) will never run out. (This thought is taken from "Yearning for Redemption", a video shown in honor of Rachel Imeinu's yhartzeit).
Women's Corner
by Rabbanith Ruth Menashe
When the three angels came to Abraham Abinu's tent, they asked concerning Sara Immenu : "Where is Sara, your wife?" The obvious question is, didn't the angels know where Sara Immenu was? They undoubtedly did know. However, our Rabbis tell us that their whole purpose in posing the question was to cause Sara Immenu to become more beloved in the eyes of Abraham Abinu.
How can such a question enhance the emotions of love and intimacy between Abraham Abinu and his wife? The answer can be found in Abraham Abinu's reply, "Hinne Ba'Ohel" (she's in the tent). The essence of our mother Sarah can be extracted from these two words, from which we learn of her extreme modesty. And it is precisely this quality that endeared her to her husband.
Let us try and explore this virtue, even though our explanation might only be a drop in the bucket compared to all there is to say. Our Rabbis of blessed memory tell us that modesty is precious in the eyes of Hashem, to the extent that it is said, "there is nothing that Hashem loves more dearly than modesty". Women who possess this quality are known to generate respect and dignity. Such women infuse their homes with holiness and blessings. In fact, the entire Jewish people benefit from an elevated level of modesty displayed by the Jewish women.
Though many people associate the word "modesty" with clothing (long sleeves, long skirts etc.) it is actually an all encompassing term. It is connected with every aspect of our life, with the way we eat, think, behave and talk.
We live in a world that promotes the exact opposite of the quality of modesty. Today's role models are Hollywood stars and T. V. actresses. We must not lose track of what our true values are, but rather, return to our sources. Let us learn about dignity, nobility and beauty from our mothers. We are the royal descendants of our Mother Sara, and should be proud of this important and precious lineage.
I found this to be quite interesting. It is a question/answer session with Rabbi Chalkowski, shlita, Rosh Yeshiva of Neve Yerushalayim:
Do you ever have that, where something really monumental and huge happens but at the time that it happens, you don't get it? I have that a lot. When I was in Israel I did not understand fully what it meant to be there, to be learning Torah, to daven at the kotel, to say bircat hachama at the kotel, to be so close to HaKadosh Baruch Hu.
When we learn/hear the Parsha in the week, do we really sit down and think about it's practical application today? Do we try to picture what was going on? Do we think about the Parsha, really think about it?
Last week, Parshat Lech Lecha is when we are introduced to Avraham Avinu. There are many interesting topics in this Parsha, all of them relevent, but I would really just like to expound on one area. This is a shiur that I have heard twice, once in Israel from Rabbi Marcus and once again in Los Angeles from Rabbi Rosenberg.
We are taught that each Abba has a midda (character trait) which "defines" him.
Avraham's "midda" is Chessed (loving kindness". Yitzchak's "midda" is Gevura (strength) and Yakkov's is Emet (truth) or Tiferet. Avraham's tent and heart were an open door. He was willing to do anything for anyone who needed him. On the most painful day after his bris mila (ritual circumcision) he is sitting in his tent and is very upset. He is not upset because he is in pain, but rather because he has not visitors. He has no one to give to. Avraham had a strong desire to give. The story goes that Avraham is in the midst of navua or tefilla when he sees three men walking towards his tent. He drops what he is doing and runs! to go meet them. Immediately he begins washing their feet and preparing a meal for them. This is Avraham at his happiest. And yet when you look closely at his tests, whether according to Rambam or Rashi, they have nothing to do with chessed, but with gevura, with strength. His tests are tasks which force him to reach beyond his nature. Lets look at Akeidas Yitzchak (the binding of Yitzchak), for some one who is all about giving, being asked to take a life away with his own hands? But Avraham passed with flying colors, because not only was he ready and willing to do anything that Hashem asked of him, he did everything with simcha (happiness) as well!
Yitzchak Avinu's "midda" is gevurah. Gevurah is not so easy to translate, but loosely it translates to strength. Yitzchak was in modern terms an introvert. He spent many hours a day looking with in himself and scrutinizing. He had a careful calculation for all of his actions. He did not do something with out first thinking a few times about what the consequence would be. He was of limited words. But his tests focus on chessed. Many may say that the akeida was only Avraham's tests, but I believe that it was Yitzchak's as well. Yitzchak had bechira, he could have refused to go up on the alter once he realized that he was to be the korban (sacrifice). But he did not refuse, he was willing to give up his life for the will of Hashem, just as his father Avraham was willing to take Yitzchak's life for the will of Hashem. Yitzchak may be a man of few words, but his thoughts, words, and actions are all directed towards self perfection.
Yaakov Avinu's "midda" is tiferet or emet (truth). Of the many definitions of the word tiferet the one that best fits Yaakov Avinu is balance. Yaakov was able to combine the middos of chessed and gevurah, he was both giving and introspective. Yaakov was also a truth seeker. He was the one who learned for 14 years in the yeshiva of Sheim and Eiver. He sought truth through torah. How was his truth tested? He was forced to live with the most deceptive person of the time, Lavan, father of his two wives. Lavan continually cheated Yaakov, i.e. when he worked seven years for Rachel but was tricked into marrying Leah, he then was told to work another seven years for Rachel. He then worked an extra six years for Lavan and then Lavan did not want to pay him and even accused him of cheating. Lavan was no piece of cake, yet through it all Yaakov never lost sight of his true master in Heaven. As soon as Hashem appeared to him and told him to go back to Canaan, he acted. He never lost sight of the truth and of the balance between giving and perfecting.
As we know from the Mishna in Pirkei Avos, the world stands on three pillars, Torah, Avodah and Gamilos Chassadim. Torah we know. Avodah is known to be tefilla (prayer), the "work" of the heart. Gamilos Chassadim, acts of kindness. Each of these corresponds as well to Nefesh, Ruach and Neshama, the three lower levels of our souls. Nefesh is the lowest, it is the most physical, therefore it goes with Avraham and gamilos chassadim. Ruach is above that, it sits at the level of the heart, it goes with Yitzchak and avodah. Neshama is at the level of our heads/minds, it goes with Yaakov and Torah. The world would not exist with out these three fundamentals. Our nation is built on these three "actions". Avraham Avinu is Gamilos Chassadim, acts of kindness. The actions are done with your body. Avraham was asked to "perfect" his body through bris milah. Yitzchak Avinu is Avoda, tefilla, introspection and perfection from the heart, from with in yourself; only you can take those three steps forward before the Shmone Esrei, the desire must come from with in you, from your heart. When you are davening, it should not be just about reading words off a page, it should be connection with Hashem through those words. Yaakov is Torah, he is a truth seeker and a thinker. We learn Torah with our minds, and yet everything else is involved as well. We can not properly learn torah without our hearts and our bodies. It is balance, it is truth, it is the highest level that we can tap into.
I believe that our greatest challenge it to understand that each of these pillars can not stand alone. Each one of our Avos can not stand alone. Too much of either trait is destructive, that is why each Abba was asked to go against his nature. The world stands on three pillars, not one one. We must have each one. In each of us there will be one trait which dominates, and that is good, we should develop that trait, but we must also find where we are weaker and try to strengthen ourselves in that area. An example of this would be some one who learns in Yeshiva and thinks that because if this they are exempt from davening with kavana or doing chessed. We can not have one with out the others.
Which leads me to my next topic. As I was learning this, a question entered my mind, "Did the Emahos (our matriarchs) have matching traits, or opposing traits"? I asked this question and was told that the answer was too long to give over at that point. So I began to go through what I have learned and then spoke with my friend during seudah shlishit and here is what we came up with: the emahos had opposing traits. Sarah Imeinu's trait is gevurah. Sarah was quiet, she was behind the scenes, she was perfecting on the inside while Avraham was teaching on the outside. It takes a lot of strength to give another woman to your husband so that he can a have a child with her, and then later to have to kick this woman and her child out because they are a negative influence on your family. It takes strength to be the only frum ones around. To mamash be the only ones in the world who believe in Hashem. To set the foundation for the rest of us. Rivkah Imeinu's trait is chessed. She is all giving, no questions asked. When Eliezer is on his journey to find her, she goes and gets water, no questions asked. She gives of herself to those who need her. She had to see through her two sons to know which one is destined to continue the path of building the Jewish nation. She saw the emes in Yaakov. She saw the path of Eisav. She knew she had to have her son Yaakov get the blessing from Yitzchak, she saw his neshama, that he too was yearning for truth. Rachel Imeinu's trait is chessed. Her mesirus nefesh (self sacrifice) in not protesting Lavan's plan to switch them on her wedding day. How she not only gave Leah the signs for Yaakov, but laid under the bed and spoke for Leah so that she not be embarrassed or afraid. She gave up a night with Yaakov for flowers. She did not criticize or berate Leah for having more children than she. I think that Leah Imeinu is gevurah. She refused to give up on Yaakov and persisted in being with him. See for Leah it can be said that she is a true combination of middos. She is giving and strong and seeks truth. She understands that her role is to physically build up the Jewish nation through bearing children. She abandons everything and follows Yaakov to Eretz Yisroel. She is always aware of Hashem. And yet she is introspective, and davens to Hashem to be able to marry Yaakov and not Eisav, for she sees that Eisav has chosen the path of gashmiyus (physicality) and she wants to be in the path of ruchniyus (spirituality). Each Ema had to balance their husband. Each Ema had to help strengthen our foundation. Each Ema had their own tests. Each learned to see beyond the physical into the spiritual, into the neshama. They were true "ezer kanegdo".
I think that it is very important, each week, to not only focus on the men of the parsha, but also on the women. The reason I am having trouble pin-pointing the traits of our Emahos is because I do not know as much about them as I do our Avos. It is crucial for us women to learn about and from our Emahos. Just last week I learned that we are always worried when the zechut Avos (merit of the Patriarchs) will run out (chas v'shalom), but we must never despair, for the zechut Emahos (merit of the Matrairchs) will never run out. (This thought is taken from "Yearning for Redemption", a video shown in honor of Rachel Imeinu's yhartzeit).
Women's Corner
by Rabbanith Ruth Menashe
When the three angels came to Abraham Abinu's tent, they asked concerning Sara Immenu : "Where is Sara, your wife?" The obvious question is, didn't the angels know where Sara Immenu was? They undoubtedly did know. However, our Rabbis tell us that their whole purpose in posing the question was to cause Sara Immenu to become more beloved in the eyes of Abraham Abinu.
How can such a question enhance the emotions of love and intimacy between Abraham Abinu and his wife? The answer can be found in Abraham Abinu's reply, "Hinne Ba'Ohel" (she's in the tent). The essence of our mother Sarah can be extracted from these two words, from which we learn of her extreme modesty. And it is precisely this quality that endeared her to her husband.
Let us try and explore this virtue, even though our explanation might only be a drop in the bucket compared to all there is to say. Our Rabbis of blessed memory tell us that modesty is precious in the eyes of Hashem, to the extent that it is said, "there is nothing that Hashem loves more dearly than modesty". Women who possess this quality are known to generate respect and dignity. Such women infuse their homes with holiness and blessings. In fact, the entire Jewish people benefit from an elevated level of modesty displayed by the Jewish women.
Though many people associate the word "modesty" with clothing (long sleeves, long skirts etc.) it is actually an all encompassing term. It is connected with every aspect of our life, with the way we eat, think, behave and talk.
We live in a world that promotes the exact opposite of the quality of modesty. Today's role models are Hollywood stars and T. V. actresses. We must not lose track of what our true values are, but rather, return to our sources. Let us learn about dignity, nobility and beauty from our mothers. We are the royal descendants of our Mother Sara, and should be proud of this important and precious lineage.
I found this to be quite interesting. It is a question/answer session with Rabbi Chalkowski, shlita, Rosh Yeshiva of Neve Yerushalayim:
Question 1: What makes a person an “Observant Jew”?
Answer 1:A Torah observant Jew is one who keeps, to the best of their knowledge and to the best of their normal ability, all of the Halachos of the Torah.
Question 2: What does it matter if a person chooses to be a Torah observant person or not? How do my choices affect the scheme of things and reality?
Answer 2: We are all created to be Torah observant and if we are not living that way we are a) not accomplishing the purpose of our existence. and b) we are -- Chalila – G-d forbid -- turning our backs on Hashem.
The scheme of things and the reality will be affected by your choices a) in this world by Hashem not helping or saving a community in need, or b) just refraining from giving the person a Bracha - blessing - in various areas, c) This will lead to a very poor Olam Habah indeed.
My dear readers, let us not only remember those who set the foundations, but that we must work each day to preserve that foundation. That each day it is up to each one of us to walk in the way of Hashem and the Torah.
Transfusion- by Tvi Freeman
A king without a queen, the Zohar says, is neither great nor a king. For it is the woman who empowers the man to conquer.
And it is the man who empowers the woman
to penetrate and nurture.
And then the man will learn from this woman
that he, too, can reach within others and provide nurture.
And the woman will learn that she, too, can conquer.
My the zechut of our avos and emahos combined with our own bring us to the geula shleyma, bimheyra, b'yameinu, Amen!
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