Why is the merit for Hashem being on the side of the Jewish people simply saying Shema? Why are all the things the Jews are told not to fear related to sound? Why is the Kohen who speaks to the Jewish people specifically anointed with oil?
Find out in this week's Parsha Podcast.
Friday, August 21, 2009
Friday, August 14, 2009
Re'eh - climbing spiritual mountains
What is the significance of mountains in the ceremony at Mount Gerizim and Eval? Why does a mountain play such a crucial role in the giving of the Torah? Why is a mountain the place where the Temple stood? Why are the Avos referred to as mountains?
Find out in this week's Parsha Podcast.
Find out in this week's Parsha Podcast.
Wednesday, August 5, 2009
Ekev - Understanding Fear of Hashem
What is the concept of fear of Hashem in Judaism? Why is it the gateway through which we enter into a relationship of love with Hashem? What is the fundamental relationship of this concept to the concepts of Unity and Disparity, and Kindness and Restraint?
Find out in this week's parsha podcast.
Find out in this week's parsha podcast.
Monday, August 3, 2009
Understanding Moshiach - part 3
I have recorded a third episode of the Moshiach podcast. Again, there is a lot of new material that has not been posted here from the Kessin brothers and running time is about a half hour.
Here's the description from Itunes:
In this podcast we continue to explore the Jewish nation's role in bringing the ultimate redemption of Mankind. We accompany them in their journey through the exile and understand how their mission is completed through their observance of the commandments, through repentance, or Heaven forbid, through difficulties. This theme plays itself out quite clearly in the current exile in the Western/Christian world, which has replaced Rome, the descendant of Esav. We also see clearly how whenever the Jew sins, the sparks of Holiness are given to the side of Evil. We also explore the duality of the verse in Isaiah 60:22 that speaks of two possible times for Moshiach's advent - either 'in its time' or 'hastened.'
Here's the description from Itunes:
In this podcast we continue to explore the Jewish nation's role in bringing the ultimate redemption of Mankind. We accompany them in their journey through the exile and understand how their mission is completed through their observance of the commandments, through repentance, or Heaven forbid, through difficulties. This theme plays itself out quite clearly in the current exile in the Western/Christian world, which has replaced Rome, the descendant of Esav. We also see clearly how whenever the Jew sins, the sparks of Holiness are given to the side of Evil. We also explore the duality of the verse in Isaiah 60:22 that speaks of two possible times for Moshiach's advent - either 'in its time' or 'hastened.'
Sunday, August 2, 2009
Sensing Kedusha - part two
In a previous post, I spoke about the idea of sensing the holiness of Eretz Yisrael, and quoted the story I heard about the Rizhiner. In it, the rebbe implied to his chossid that the lack of sensitivity to the holiness of Eretz Yisrael was due to a certain lack of spirituality akin to a person who is dead.
So what do we do if we don't feel it?
And by the way, even if we 'feel it,' do we really? My wife once mentioned to me that when she was in seminary, one of her Rebbeim (who happens to be extremely spiritually in tune) turned to the girls and said to them that if he would blindfold them and plug up their ears, then bring them to rechov Ben Yehuda and the Kotel (lehavdil), they would not be able to tell which place was which.
It's clear that even if we do 'feel it,' it is quite likely that it is completely emotional and/or psychological.
So what is the correct approach?
I would like to share a true story with you, and I have changed the identities of the people involved and some of the minor details. I heard this directly from the people involved, so even if it seems a little 'far out,' I truly believe its veracity.
A family friend, David, was going through a mid-life spiritual renewal. He had experienced a number of different things that took him in his new direction, and although he started late, he felt that it was better late than never. While he had been growing in ruchniyus, his wife Sharon had lagged behind somewhat. She still wore pants and did not cover her hair, and preferred a good movie to a discussion of Rebbe Nachman's stories. Nevertheless, he did not pressure her, and their marriage remained solid.
At a certain point, David had decided to go on a spiritual Shabbaton retreat, and naturally assumed that his wife would not be interested. He booked a room for one.
At the same time, he was involved with spiritual healing, and a couple came to him who had been trying to get pregnant for a long time, and they had finally succeeded. Despite their success, they were nervous about the strength of the pregnancy, and came to him for help.
As David worked with them, the fetus actually began to communicate with him, via the fetus' mother. The fetus told them that it had tried to come into the world a number of times, but each time had been unsuccessful for whatever reason. This time, however, all would be well. The fetus then began to speak to David about his spiritual journey. He was quite surprised when he was questioned as to why he was not including Sharon in his spiritual growth. He responded by saying that he did not think she was interested at all. The fetus recommended that he invite Sharon to join him on the retreat. Still a bit doubtful, David assured the fetus that he would indeed do so.
Apprehensively, David asked Sharon if she would come on the retreat with him. Sharon smiled and said that she would love to join him.
And so began their journey together, each one growing at their own pace, but growing together nonetheless.
Sometimes we look at ourselves and think that we are not capable of sensing spirituality, that our physical side is just not interested, and that we are spiritually inept. Sometimes our physical side seems downright defiant when it comes to anything spiritual. If we look down on that part of ourselves, however, we do ourselves a great disservice. We do not give ourselves the chance to grow.
If we leave ourselves some emotional space, however, allowing it to be okay if there are times where we lack spiritual connection, we release the emotional pressure that would otherwise prevent any potential growth from taking place. Once the pressure is off, we can check in once in a while on ourselves (or the ones we love, for that matter) and offer the opportunity to come along for the spiritual ride. Doing otherwise just creates needless barriers and stunted growth at best.
In fact, if we see others who may not be on our spiritual level as being inferior to ourselves, we just pull ourselves down with a festering pride that is the greatest enemy of spirituality and is just a trick of the yetzer hara. This is especially ironic if our perceived advantage is nothing more than a psychological game we are playing with our own minds.
Looking at ourselves and others in a positive light - acting as a non-judgmental model, without making demands - this is what will ultimately see success.
I believe that this is why the Jewish people do not try to make converts, in fact, we push them away. Judaism is the only religion with such an approach. This shows us that the only path to true spiritual growth is by choice. Coerced growth is false. We act as a 'light unto the nations.' When people are drawn to our light and are sincere in their desire, we accept them.
This is the Torah approach to spiritual growth, both in guiding oneself along that path, as well as helping others. If we apply force to ourselves or others, it will only lead to destruction. If we look down on ourselves and others, even if it is only in our thoughts, it is impossible for us to cover up our true feelings. It is always apparent from how we hold ourselves and interact what is going on inside our minds. At best, this just causes a sense of that same pressure, albeit in a covert way.
The only truly effective path is to change our thoughts and attitudes, and know that if we are sensitive and are proper models, we can begin a healthy spiritual ascent both for ourselves and others.
So what do we do if we don't feel it?
And by the way, even if we 'feel it,' do we really? My wife once mentioned to me that when she was in seminary, one of her Rebbeim (who happens to be extremely spiritually in tune) turned to the girls and said to them that if he would blindfold them and plug up their ears, then bring them to rechov Ben Yehuda and the Kotel (lehavdil), they would not be able to tell which place was which.
It's clear that even if we do 'feel it,' it is quite likely that it is completely emotional and/or psychological.
So what is the correct approach?
I would like to share a true story with you, and I have changed the identities of the people involved and some of the minor details. I heard this directly from the people involved, so even if it seems a little 'far out,' I truly believe its veracity.
A family friend, David, was going through a mid-life spiritual renewal. He had experienced a number of different things that took him in his new direction, and although he started late, he felt that it was better late than never. While he had been growing in ruchniyus, his wife Sharon had lagged behind somewhat. She still wore pants and did not cover her hair, and preferred a good movie to a discussion of Rebbe Nachman's stories. Nevertheless, he did not pressure her, and their marriage remained solid.
At a certain point, David had decided to go on a spiritual Shabbaton retreat, and naturally assumed that his wife would not be interested. He booked a room for one.
At the same time, he was involved with spiritual healing, and a couple came to him who had been trying to get pregnant for a long time, and they had finally succeeded. Despite their success, they were nervous about the strength of the pregnancy, and came to him for help.
As David worked with them, the fetus actually began to communicate with him, via the fetus' mother. The fetus told them that it had tried to come into the world a number of times, but each time had been unsuccessful for whatever reason. This time, however, all would be well. The fetus then began to speak to David about his spiritual journey. He was quite surprised when he was questioned as to why he was not including Sharon in his spiritual growth. He responded by saying that he did not think she was interested at all. The fetus recommended that he invite Sharon to join him on the retreat. Still a bit doubtful, David assured the fetus that he would indeed do so.
Apprehensively, David asked Sharon if she would come on the retreat with him. Sharon smiled and said that she would love to join him.
And so began their journey together, each one growing at their own pace, but growing together nonetheless.
Sometimes we look at ourselves and think that we are not capable of sensing spirituality, that our physical side is just not interested, and that we are spiritually inept. Sometimes our physical side seems downright defiant when it comes to anything spiritual. If we look down on that part of ourselves, however, we do ourselves a great disservice. We do not give ourselves the chance to grow.
If we leave ourselves some emotional space, however, allowing it to be okay if there are times where we lack spiritual connection, we release the emotional pressure that would otherwise prevent any potential growth from taking place. Once the pressure is off, we can check in once in a while on ourselves (or the ones we love, for that matter) and offer the opportunity to come along for the spiritual ride. Doing otherwise just creates needless barriers and stunted growth at best.
In fact, if we see others who may not be on our spiritual level as being inferior to ourselves, we just pull ourselves down with a festering pride that is the greatest enemy of spirituality and is just a trick of the yetzer hara. This is especially ironic if our perceived advantage is nothing more than a psychological game we are playing with our own minds.
Looking at ourselves and others in a positive light - acting as a non-judgmental model, without making demands - this is what will ultimately see success.
I believe that this is why the Jewish people do not try to make converts, in fact, we push them away. Judaism is the only religion with such an approach. This shows us that the only path to true spiritual growth is by choice. Coerced growth is false. We act as a 'light unto the nations.' When people are drawn to our light and are sincere in their desire, we accept them.
This is the Torah approach to spiritual growth, both in guiding oneself along that path, as well as helping others. If we apply force to ourselves or others, it will only lead to destruction. If we look down on ourselves and others, even if it is only in our thoughts, it is impossible for us to cover up our true feelings. It is always apparent from how we hold ourselves and interact what is going on inside our minds. At best, this just causes a sense of that same pressure, albeit in a covert way.
The only truly effective path is to change our thoughts and attitudes, and know that if we are sensitive and are proper models, we can begin a healthy spiritual ascent both for ourselves and others.
Thursday, July 30, 2009
Va'eschanan - Loving Hashem
How do we develop a love for Hashem? How do we understand our rhttp://www.blogger.com/img/blank.gifelationship with Him? Why does this parsha follow Tisha B'av?
Find out in this week's parsha podcast.
Find out in this week's parsha podcast.
Tuesday, July 28, 2009
Moshiach podcast - heads up
There was a small mess up, so if you got the same podcast twice, please go back and download the second one again. I have fixed the link.
Understanding Moshiach - episode 2
I have recorded a second episode of my 'Understanding Moshiach' podcast. There's a lot of stuff from the Kessin brothers, and more material here that I have not put up on the blog. Running time is about a half hour.
Here's the blurb from Itunes:
We continue on our scenic journey by starting with an understanding of the Jewish concept of God's oneness. This is fundamental to a conversation of Moshiach, because we see that the verse speaks of the days of Moshiach by saying, 'On that day God will be One and His name will be One. This is the goal of the entire process. Then we speak of the changing role of the Satan and the jobs of Moshiach ben Yosef and Moshiach ben Dovid, as well as the Jewish people's mission to reclaim the sparks of Holiness that descend to the other side. These can be claimed by the Jewish people in three ways - Keeping the commandments, repenting, and experiencing difficulty. This guarantees the Jewish people will never lose their special role in bringing the world to perfection, no matter if they keep the commandments or if they sin, Heaven forbid. This is discussed at length, and specifically brought to the fore from the story of the Jewish people in Egypt. Listen and enjoy.
Here's the blurb from Itunes:
We continue on our scenic journey by starting with an understanding of the Jewish concept of God's oneness. This is fundamental to a conversation of Moshiach, because we see that the verse speaks of the days of Moshiach by saying, 'On that day God will be One and His name will be One. This is the goal of the entire process. Then we speak of the changing role of the Satan and the jobs of Moshiach ben Yosef and Moshiach ben Dovid, as well as the Jewish people's mission to reclaim the sparks of Holiness that descend to the other side. These can be claimed by the Jewish people in three ways - Keeping the commandments, repenting, and experiencing difficulty. This guarantees the Jewish people will never lose their special role in bringing the world to perfection, no matter if they keep the commandments or if they sin, Heaven forbid. This is discussed at length, and specifically brought to the fore from the story of the Jewish people in Egypt. Listen and enjoy.
Shechem, Yosef and Dina
Some wild and interesting thoughts occurred to me last week, and I hope you will indulge me for a few moments. I do not have a source for any of my conclusions, but the basis is information you will recognize, and the implications will be quite intriguing.
When the Torah describes Dina's birth, the commentaries say something rather interesting. Originally, Leah was actually pregnant with Yosef. However, when Leah realized she was carrying a boy, she knew the ramification of this would be that Rochel would end up with less boys than the maidservants. This embarrasment could not be tolerated, so she davened that the child be switched to a girl. Thus Dina was born. (See the Da'as Zekenim.)
Immediately we see a connection between Yosef and Dina.
The Rabbenu Bachai says that Yosef was in fact born seven months after Dina, so they also were extremely close in age.
What is interesting to note is that at first glance it would seem that the power of Moshiach ben Dovid was rooted in Leah, and the power of Moshiach ben Yosef was rooted in Rochel. This, however, seems to not be the case. Rather, it seems that Leah had both potentials within her, and Rochel only birthed Yosef because of Leah's prayer.
The truth is, however, that we could look at it somewhat differently. Really, Rochel had the potential for both Moshiach ben Dovid and Moshiach ben Yosef within her, however, her sacrifice on behalf of Leah that she not be embarrassed when Yaakov ended up marrying her resulted in Leah supplanting her on both accounts. Leah's prayer on Rochel's behalf - that Rochel not be embarrassed - resulted in Rochel getting back the potential of Moshiach ben Yosef.
Still, it seems that Dina, while she was not a boy, still retained something of the spiritual power of Yosef. How do I know this? Because we find that the commentaries explain the following problem. Why did the entire event of Dina being raped by Shechem occur? One of the explanations given is that Yaakov was punished for witholding Dina from marrying Esav. She could have returned him to the side of good, and Yaakov prevented that from happening. Since she did not willingly wed a circumcised man, she was forcibly brought into a union with an uncircumcised animal - Shechem.
The obvious question is, Why should Dina be able to get Esav back on the Derech? How could Yaakov have known she possessed this capability?
The answer is that Yaakov knew that Dina possessed the same spiritual power as Yosef. Just as he knew that Yosef was the counter-balance for Esav, and therefore returned home as soon as Yosef was born, so too, Yaakov knew that Dina had the same spiritual balance for Esav! She would certainly have been able to get him back on the correct path.
Now the question is, Why would Yaakov indeed prevent Esav from getting back with the program? This question needs further thought, but a few different ideas come to mind. One is that Yaakov had bought the bechora and had also received the brachos of Esav. These brachos were the ones designated for the job of Moshiach ben Yosef that Esav originally had been supposed to perform. These very brachos would eventually be given to Yosef. It could be that Yaakov felt that Esav had lost his right to be in the program and first he, and then subsequently Yosef, had taken his place. It seems that this was not a proper calculation, as Dina ended up being forced into this horrible situation as a result.
There is more, however, because we find that who does Yosef end up marrying in Mitzrayim? Her name was Osnas, but who was she? There is a tradition that she was actually the product of the union between Dina and Shechem! Thus, Yaakov wanted to exclude Esav and replace him with Yosef. The result was Dina being raped and producing Yosef's future wife who would give him Efraim and Menashe! These two represented the special status Yosef had as bechor. Here too, Yosef had been given the first-born status taken from Esav by Yaakov.
There's still more. When Yaakov gives Yosef the bracha and tells him he will get a double portion, the language he uses is "Shechem echad" - you get another 'shoulder' over your brothers. The commentaries explain that there is a double meaning here. Besides for it referring to the double portion of two shevatim coming from him, it also refers to the actual city of Shechem, which Yosef would be buried in. But what does the city of Shechem have to do with Yosef? And why does he use this strange term to refer to Yosef's double portion?
The answer is plain to see. Because of Yaakov's desire to keep Yosef as Moshiach ben Yosef, Shechem raped Dina. This led to Shimon and Levi killing all the inhabitants of the city and it being conquered for the people of Israel. This city existed as part of what Yaakov bequethed to his children because of his commitment to Yosef. Shechem was the source of Yosef's special status and his double portion in the Jewish people both in concept and in physical reality!
It is also significant that when Yaakov refers to the conquest of Shechem, he refers to it as the place he gained through his sword and his bow. The commentaries say that this is reference to Yaakov's spiritual powers. Rav Aryeh Kaplan points out (in a different context) that the bow represents the power of Moshiach ben Yosef - shemiras habris - keeping the sanctity of the sexual organ. The commentaries explain that the sword is reference to the concept of tefillah and Torah. Thus we see that the two 'weapons' that Yaakov used to conquer Shechem corresponded to the job of Moshiach ben Yosef (the bow - shemiras habris) and Moshiach ben Dovid (the sword - prayer). This could hint to the fact that the entire reason for the event that transpired in Shechem was because Yaakov wanted to retain these two powers exclusively for his children, and specifically, Yosef.
One final addendum is something I saw in the Jewish Encyclopedia in an article on Shechem. There it mentions that Shechem was the city where Rechavam was appointed king, and later where Yeravam was also appointed. Yeravam actually made Shechem into the capitol of his kingdom. The significance is that Yeravam was literally inches away from being Moshiach ben Yosef, and Rechavam would have been Moshiach ben Dovid. The fact that they were both appointed in Shechem points to the fact that they recognized that their power was rooted in the city, and specifically Yeravam, as Moshiach ben Yosef, made it the center of his kingdom, for he recognized that his potential for greatness was there.
When the Torah describes Dina's birth, the commentaries say something rather interesting. Originally, Leah was actually pregnant with Yosef. However, when Leah realized she was carrying a boy, she knew the ramification of this would be that Rochel would end up with less boys than the maidservants. This embarrasment could not be tolerated, so she davened that the child be switched to a girl. Thus Dina was born. (See the Da'as Zekenim.)
Immediately we see a connection between Yosef and Dina.
The Rabbenu Bachai says that Yosef was in fact born seven months after Dina, so they also were extremely close in age.
What is interesting to note is that at first glance it would seem that the power of Moshiach ben Dovid was rooted in Leah, and the power of Moshiach ben Yosef was rooted in Rochel. This, however, seems to not be the case. Rather, it seems that Leah had both potentials within her, and Rochel only birthed Yosef because of Leah's prayer.
The truth is, however, that we could look at it somewhat differently. Really, Rochel had the potential for both Moshiach ben Dovid and Moshiach ben Yosef within her, however, her sacrifice on behalf of Leah that she not be embarrassed when Yaakov ended up marrying her resulted in Leah supplanting her on both accounts. Leah's prayer on Rochel's behalf - that Rochel not be embarrassed - resulted in Rochel getting back the potential of Moshiach ben Yosef.
Still, it seems that Dina, while she was not a boy, still retained something of the spiritual power of Yosef. How do I know this? Because we find that the commentaries explain the following problem. Why did the entire event of Dina being raped by Shechem occur? One of the explanations given is that Yaakov was punished for witholding Dina from marrying Esav. She could have returned him to the side of good, and Yaakov prevented that from happening. Since she did not willingly wed a circumcised man, she was forcibly brought into a union with an uncircumcised animal - Shechem.
The obvious question is, Why should Dina be able to get Esav back on the Derech? How could Yaakov have known she possessed this capability?
The answer is that Yaakov knew that Dina possessed the same spiritual power as Yosef. Just as he knew that Yosef was the counter-balance for Esav, and therefore returned home as soon as Yosef was born, so too, Yaakov knew that Dina had the same spiritual balance for Esav! She would certainly have been able to get him back on the correct path.
Now the question is, Why would Yaakov indeed prevent Esav from getting back with the program? This question needs further thought, but a few different ideas come to mind. One is that Yaakov had bought the bechora and had also received the brachos of Esav. These brachos were the ones designated for the job of Moshiach ben Yosef that Esav originally had been supposed to perform. These very brachos would eventually be given to Yosef. It could be that Yaakov felt that Esav had lost his right to be in the program and first he, and then subsequently Yosef, had taken his place. It seems that this was not a proper calculation, as Dina ended up being forced into this horrible situation as a result.
There is more, however, because we find that who does Yosef end up marrying in Mitzrayim? Her name was Osnas, but who was she? There is a tradition that she was actually the product of the union between Dina and Shechem! Thus, Yaakov wanted to exclude Esav and replace him with Yosef. The result was Dina being raped and producing Yosef's future wife who would give him Efraim and Menashe! These two represented the special status Yosef had as bechor. Here too, Yosef had been given the first-born status taken from Esav by Yaakov.
There's still more. When Yaakov gives Yosef the bracha and tells him he will get a double portion, the language he uses is "Shechem echad" - you get another 'shoulder' over your brothers. The commentaries explain that there is a double meaning here. Besides for it referring to the double portion of two shevatim coming from him, it also refers to the actual city of Shechem, which Yosef would be buried in. But what does the city of Shechem have to do with Yosef? And why does he use this strange term to refer to Yosef's double portion?
The answer is plain to see. Because of Yaakov's desire to keep Yosef as Moshiach ben Yosef, Shechem raped Dina. This led to Shimon and Levi killing all the inhabitants of the city and it being conquered for the people of Israel. This city existed as part of what Yaakov bequethed to his children because of his commitment to Yosef. Shechem was the source of Yosef's special status and his double portion in the Jewish people both in concept and in physical reality!
It is also significant that when Yaakov refers to the conquest of Shechem, he refers to it as the place he gained through his sword and his bow. The commentaries say that this is reference to Yaakov's spiritual powers. Rav Aryeh Kaplan points out (in a different context) that the bow represents the power of Moshiach ben Yosef - shemiras habris - keeping the sanctity of the sexual organ. The commentaries explain that the sword is reference to the concept of tefillah and Torah. Thus we see that the two 'weapons' that Yaakov used to conquer Shechem corresponded to the job of Moshiach ben Yosef (the bow - shemiras habris) and Moshiach ben Dovid (the sword - prayer). This could hint to the fact that the entire reason for the event that transpired in Shechem was because Yaakov wanted to retain these two powers exclusively for his children, and specifically, Yosef.
One final addendum is something I saw in the Jewish Encyclopedia in an article on Shechem. There it mentions that Shechem was the city where Rechavam was appointed king, and later where Yeravam was also appointed. Yeravam actually made Shechem into the capitol of his kingdom. The significance is that Yeravam was literally inches away from being Moshiach ben Yosef, and Rechavam would have been Moshiach ben Dovid. The fact that they were both appointed in Shechem points to the fact that they recognized that their power was rooted in the city, and specifically Yeravam, as Moshiach ben Yosef, made it the center of his kingdom, for he recognized that his potential for greatness was there.
Monday, July 27, 2009
Tisha B'av
I put together some thoughts on Tisha B'av. A few tidbits from Rav Mendel Kessin's shiur last night, some thoughts of my own.
Click here for the Tisha B'av podcast.
Click here for the Tisha B'av podcast.
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