Why is Yitzchak's birth surrounded by so much laughter? Why is the letter 'hei' added to both Avraham and Sarah's names before the conception of Yitzchak? Why is the circumcision a prerequisite for this supernatural birth? Why is it so important that the Jewish people begin in this supernatural and unusual way?
Find out in this week's Parsha Podcast.
This week's parsha podcast is also available in text form (for a limited time) on my website on the Parsha page.
Thursday, October 29, 2009
Friday, October 23, 2009
Noach - The tzadik's role
Why do the numbers six and seven seem to occur many times in the story of Noach? What is the dual nature of the tzadik's role in the world? What is the connection between Noach and Yosef?
Find out in this week's Parsha Podcast.
This week's parsha podcast is also available in text form (for a limited time) on my website on the Parsha page.
Find out in this week's Parsha Podcast.
This week's parsha podcast is also available in text form (for a limited time) on my website on the Parsha page.
Monday, October 19, 2009
We are part of one whole
I found your blog while doing some legwork on Jews in Austin (where my mother was from) and found objectionable the thought that Israeli Jews actually would believe they are living out atonements for the sins of all the Jews in the world. Albeit I might be living in the diaspora of the USA, I would not trade my life for being any closer to the Supreme of the universe by living in Israel.
Best regards,
Joe Rosenberg
Joe,
Thanks for your thoughtful words. If I would come across an article that seemed to say that Jews anywhere are atoning for Jews elsewhere, I would also look it askance. The concept of vicarious atonement is not a Jewish one. Judaism teaches that all Jews are responsible for each other - meaning that we are one people who have a purpose in the world to be leaders. We also are obligated to try to make use of our unique God-given talents and compensate for any weakness that may exist elsewhere, serving Hashem to the best of our abilities, no matter where we are in the world. Our job is not to 'atone' for others, but rather to try to do our best as part of a wonderful whole called the Jewish people.
I am sorry if you had gotten any different impression from what I wrote.
Ari Goldwag
Best regards,
Joe Rosenberg
Joe,
Thanks for your thoughtful words. If I would come across an article that seemed to say that Jews anywhere are atoning for Jews elsewhere, I would also look it askance. The concept of vicarious atonement is not a Jewish one. Judaism teaches that all Jews are responsible for each other - meaning that we are one people who have a purpose in the world to be leaders. We also are obligated to try to make use of our unique God-given talents and compensate for any weakness that may exist elsewhere, serving Hashem to the best of our abilities, no matter where we are in the world. Our job is not to 'atone' for others, but rather to try to do our best as part of a wonderful whole called the Jewish people.
I am sorry if you had gotten any different impression from what I wrote.
Ari Goldwag
Thursday, October 15, 2009
Bereshis - subduing the ego
What is the deeper understanding of the seduction of the snake? How does one use his free will to emulate Hashem? What is the fundamental nature of Hashem's free will, and how does He choose? How does this apply to our everyday lives?
Find out in this week's Parsha Podcast.
This week's parsha podcast is also available in text form (for a limited time) on my website on the Parsha page.
Find out in this week's Parsha Podcast.
This week's parsha podcast is also available in text form (for a limited time) on my website on the Parsha page.
Friday, October 9, 2009
Shmini Atzeres - V'zos Habracha
What is the significance of the fact that Simchas Torah is always on Shmini Atzeres? Why is it that V'zos Habracha is the only Parsha that does not need to be read on a Shabbos? Why is the Torah specifically completed on this day? What is the significance of what Hashem showed Moshe right before his demise?
Find out in this special edition of the Parsha Podcast.
Find out in this special edition of the Parsha Podcast.
Friday, October 2, 2009
Succos, willows and water
What is the significance of the water libation ceremony? Why was it accompanied by the joyous water drawing festival? What is the significance of the Willow ceremony that was done in the Temple? What is the significance of the fact that the willow does not have a taste and smell? Why is the willow referred to as a 'river willow?' What does all this have to do with Succos?
Find out in this special edition of the Parsha Podcast.
Find out in this special edition of the Parsha Podcast.
Wednesday, September 30, 2009
Moshiach's horn, Moshiach's crown
Recently, while learning the sefer Nefesh Hachaim, I discovered a Gemara that he quotes in Avodah Zarah that has very interesting implications. The Gemara there says that when Adam saw the sun go down on the first Friday night, he thought that it was because of his sin, and that the sun would not rise again. He and Chava cried all night, and when they saw the sun come up in the morning, they realized that it was the way of the world for the sun to set and to rise. Adam then brought a sacrifice of an ox whose horns preceeded its feet.
The commentaries explain what is meant by an "ox whose horns preceeded its feet." Ordinarily, an ox's feet preceed its horns - an ox is born without horns, and they only grow later. This ox, however, was the original ox that Hashem had created. When Hashem created the original animals, even though they were brand new creatures, they were not created as babies of that species, but rather fully grown. Thus, as the ox 'grew' out of the ground, its head came up first, including its fully developed horns. Only afterwards did its feet develop. Thus, its horns preceeded its feet.
The Nefesh Hachaim understands that Adam brought this offering in atonement for his sin. He explains that the significance of the fact that the horns preceeded its feet is that the horns represent that which is elevated above the head - namely the transcendent levels of the soul. The feet represent the lowest levels of the soul. Thus, Adam was drawing down the light of Teshuva from the very highest levels to the very lowest.
What is very interesting here is that, as we have said, Moshiach ben Yosef is represented by this very animal - the ox. He is also the one that is involved in the rectification of Adam's sin, and the way he does this is by accessing the highest levels of the soul, namely the yechida. Thus it could be that this gemara is alluding to Moshiach ben Yosef himself.
(Something else to think about is the Ram that Avraham avinu brought in place of Yitzchak at the akeida. It also had this characterisitic, because it also was created during the first six days of creation, thus its horns preceeded its feet. This sacrifice had a different function than Adam's, but we nevertheless see the parallel. It is also important to note that those very horns were the ones by which the Ram was caught. Additionally, those horns were the two shofaros, one of which was blown at har Sinai, the other of which will be blown at the advent of Moshiach.)
There is another Gemara I came across recently that also seems to hint to the concept of Moshiach ben Yosef. The Gemara is in Sotah (I think it is דף י"ג) and it is speaking about Yosef and his brothers bringing Yaakov's casket up to Israel for burial. As they do so, the children of Yishmael, Esav and Keturah all come out to make war with them. However, when they see Yosef's crown hanging on the casket, they stop, and their princes place their crowns, numbering thirty six, upon the casket as well.
There is clearly a lot going on in this Maamar Chazal, but I would just like to focus on one aspect of it. First, what is meant by Yosef's crown - what does it refer to? Secondly, what about this crown causes the chidren of Yishmael, Esav, and Keturah to give up their own crowns?
It could be said that this Gemara is alluding to the war of Gog Umagog, in which the chidren of Yishmael (the Arabs), Esav (the West), and Keturah (the East!) come together to do battle against the Jewish people. Leading the Jews is Moshiach ben Yosef, and his power of protection comes from his 'crown.' Connecting this to the previous thought of the Nefesh Hachaim, the crown (כתר) represents the highest level of the soul, which only Moshiach ben Yosef can access. This transcendental level represents the Torah of Moshiach, as well as the concept of Teshuva, both of which are integral parts of Moshiach ben Yosef's job.
When the children of Yishmael, Esav, and Keturah see the crown of Yosef - that is, the power of his Torah and Teshuva - they remove their own crowns - their own versions of the spiritual reality - and submit themselves to Moshiach ben Yosef. Thus, all will admit to the truth of the Torah.
What is extremely interesting about this theory is that it clearly echoes something that I have heard from a number of sources, among them Rebbe Nachman. That is, that the final war of Gog Umagog is not a physical war, but rather a spiritual war. This would seem to be exactly what is going on in this Gemara in Sotah.
The commentaries explain what is meant by an "ox whose horns preceeded its feet." Ordinarily, an ox's feet preceed its horns - an ox is born without horns, and they only grow later. This ox, however, was the original ox that Hashem had created. When Hashem created the original animals, even though they were brand new creatures, they were not created as babies of that species, but rather fully grown. Thus, as the ox 'grew' out of the ground, its head came up first, including its fully developed horns. Only afterwards did its feet develop. Thus, its horns preceeded its feet.
The Nefesh Hachaim understands that Adam brought this offering in atonement for his sin. He explains that the significance of the fact that the horns preceeded its feet is that the horns represent that which is elevated above the head - namely the transcendent levels of the soul. The feet represent the lowest levels of the soul. Thus, Adam was drawing down the light of Teshuva from the very highest levels to the very lowest.
What is very interesting here is that, as we have said, Moshiach ben Yosef is represented by this very animal - the ox. He is also the one that is involved in the rectification of Adam's sin, and the way he does this is by accessing the highest levels of the soul, namely the yechida. Thus it could be that this gemara is alluding to Moshiach ben Yosef himself.
(Something else to think about is the Ram that Avraham avinu brought in place of Yitzchak at the akeida. It also had this characterisitic, because it also was created during the first six days of creation, thus its horns preceeded its feet. This sacrifice had a different function than Adam's, but we nevertheless see the parallel. It is also important to note that those very horns were the ones by which the Ram was caught. Additionally, those horns were the two shofaros, one of which was blown at har Sinai, the other of which will be blown at the advent of Moshiach.)
There is another Gemara I came across recently that also seems to hint to the concept of Moshiach ben Yosef. The Gemara is in Sotah (I think it is דף י"ג) and it is speaking about Yosef and his brothers bringing Yaakov's casket up to Israel for burial. As they do so, the children of Yishmael, Esav and Keturah all come out to make war with them. However, when they see Yosef's crown hanging on the casket, they stop, and their princes place their crowns, numbering thirty six, upon the casket as well.
There is clearly a lot going on in this Maamar Chazal, but I would just like to focus on one aspect of it. First, what is meant by Yosef's crown - what does it refer to? Secondly, what about this crown causes the chidren of Yishmael, Esav, and Keturah to give up their own crowns?
It could be said that this Gemara is alluding to the war of Gog Umagog, in which the chidren of Yishmael (the Arabs), Esav (the West), and Keturah (the East!) come together to do battle against the Jewish people. Leading the Jews is Moshiach ben Yosef, and his power of protection comes from his 'crown.' Connecting this to the previous thought of the Nefesh Hachaim, the crown (כתר) represents the highest level of the soul, which only Moshiach ben Yosef can access. This transcendental level represents the Torah of Moshiach, as well as the concept of Teshuva, both of which are integral parts of Moshiach ben Yosef's job.
When the children of Yishmael, Esav, and Keturah see the crown of Yosef - that is, the power of his Torah and Teshuva - they remove their own crowns - their own versions of the spiritual reality - and submit themselves to Moshiach ben Yosef. Thus, all will admit to the truth of the Torah.
What is extremely interesting about this theory is that it clearly echoes something that I have heard from a number of sources, among them Rebbe Nachman. That is, that the final war of Gog Umagog is not a physical war, but rather a spiritual war. This would seem to be exactly what is going on in this Gemara in Sotah.
Friday, September 25, 2009
More on Yosef and Rosh Hashana
Yesterday I was reviewing the Gemara in Rosh Hashana that speaks about when Moshiach will come, either in Tishrei or Nissan. I had forgotten that the Gemara there says something very significant that I never understood. The Beraisa lists off a number of things that occurred on Rosh Hashana and Pesach. One of the events enumerated is that on Rosh Hashana Yosef was released from jail. I never got the connection. Why was Yosef released on Rosh Hashana, and what is the significance of it?
Based on the thoughts I shared in the previous post on Rosh Hashana, however, I think it is beautiful. As we saw, Rosh Hashana is the day of Adam's sin, and therefore the day of the ultimate rectification of that sin - the job which is attributed to Moshiach ben Yosef.
To add a little more depth to this, I would like to share something I heard from Rav Kessin. He talks about Yosef as being the trailblazer who led the Jewish people into the exile of Egypt. The ultimate purpose for the Jewish descent to Egypt was to release the sparks that were contained in Egypt, bringing them back to the side of Good. This was accomplished either by staying strong to the Torah, by doing Teshuva, or by undergoing difficulties (yisurin). Yosef was the first to go down, and thus he began that process and underwent tremendous challenges to his convictions, as well as difficult physical conditions. Ultimately Yosef triumphed and succeeded in his job, completely releasing all of the sparks that he was meant to release. This ultimately led to Yosef becoming the ruler over Egypt. The fact that he was placed in this position over all of Egypt represented the fact that he had released all the sparks, and thereby placed them (and their former hosts) entirely beneath his dominion.
Amazingly, when did he complete this task, ensuring his rise to rulership? On Rosh Hashana! The sparks were completely removed and he was released to advise Pharoah, who would in turn appoint him - on that very day - to his position. Thus we see, yet again, that Rosh Hashana is a powerful day for the rise of Moshiach ben Yosef, a day that holds the potential for his ascension.
This brought into focus something I read in Rabbi Aryeh Kaplan's Handbook of Jewish thought, in which he speaks about the concept of Moshiach ben Yosef. There he explains that the two different ways the Torah describes Moshiach (one miraculous, one more natural) can be said to be speaking of the two different Moshiachs. Moshiach ben Yosef comes in more of a natural way, involving less miracles, whereas Moshiach ben Dovid is the king at the advent of a more miraculous period, and thus his advent involves more supernatural events.
I also realized that the argument in the Gemara as to when Moshiach comes - in Tishrei or Nissan - may actually not be an argument, as we will soon see.
Tosfos points out that the argument as to when the world was created also need not be a contradiction. The world could have been created in potential in Tishrei, while it was brought to actualization in Nissan. This actually explains the phrasing of what we say on Rosh Hashana "היום הרת עולם" - today the world was conceived. Rosh Hashana (in Tishrei) is conception, Nissan is actualization of potential. (It is significant that Rochel conceived with Yosef on Rosh Hashana as well.)
Moshiach ben Yosef represents the concept of potential - he completes the tikkun hakilkul, removing the effects of Adam Harishon's sin, and sets the stage for the ultimate tikkun, which is accomplished by Moshiach ben Dovid. Thus, Moshiach ben Yosef's job is accomplished in Tishrei - Rosh Hashana. Moshiach ben Dovid, on the other hand, will theoretically accomplish his job in Nissan - the time of actualized potential.
Thus, the one who says redemption will come in Tishrei is speaking of Moshiach ben Yosef, who represents the first stage of Geulah. The one who says redemption will come in Nissan is spekaing of Moshiach ben Dovid, who will complete the Geulah and the tikkun of נהמא דכיסופא.
This also helps us understand one more enigma. We find that the haftara we read during Succos has to do with the war of Gog and Magog. The reason for this is that there is a tradition that this war will take place during Succos. The question is, Why will the war of Gog and Magog take place at this time?
Based on what we've said, it would seem that Tishrei is the time of the height of Moshiach ben Yosef's power, and being that he is the one who will fight this war and ultimately vanquish the forces of Evil - among them Edom and the Erev Rav - the time for this war is in Tishrei.
Based on the thoughts I shared in the previous post on Rosh Hashana, however, I think it is beautiful. As we saw, Rosh Hashana is the day of Adam's sin, and therefore the day of the ultimate rectification of that sin - the job which is attributed to Moshiach ben Yosef.
To add a little more depth to this, I would like to share something I heard from Rav Kessin. He talks about Yosef as being the trailblazer who led the Jewish people into the exile of Egypt. The ultimate purpose for the Jewish descent to Egypt was to release the sparks that were contained in Egypt, bringing them back to the side of Good. This was accomplished either by staying strong to the Torah, by doing Teshuva, or by undergoing difficulties (yisurin). Yosef was the first to go down, and thus he began that process and underwent tremendous challenges to his convictions, as well as difficult physical conditions. Ultimately Yosef triumphed and succeeded in his job, completely releasing all of the sparks that he was meant to release. This ultimately led to Yosef becoming the ruler over Egypt. The fact that he was placed in this position over all of Egypt represented the fact that he had released all the sparks, and thereby placed them (and their former hosts) entirely beneath his dominion.
Amazingly, when did he complete this task, ensuring his rise to rulership? On Rosh Hashana! The sparks were completely removed and he was released to advise Pharoah, who would in turn appoint him - on that very day - to his position. Thus we see, yet again, that Rosh Hashana is a powerful day for the rise of Moshiach ben Yosef, a day that holds the potential for his ascension.
This brought into focus something I read in Rabbi Aryeh Kaplan's Handbook of Jewish thought, in which he speaks about the concept of Moshiach ben Yosef. There he explains that the two different ways the Torah describes Moshiach (one miraculous, one more natural) can be said to be speaking of the two different Moshiachs. Moshiach ben Yosef comes in more of a natural way, involving less miracles, whereas Moshiach ben Dovid is the king at the advent of a more miraculous period, and thus his advent involves more supernatural events.
I also realized that the argument in the Gemara as to when Moshiach comes - in Tishrei or Nissan - may actually not be an argument, as we will soon see.
Tosfos points out that the argument as to when the world was created also need not be a contradiction. The world could have been created in potential in Tishrei, while it was brought to actualization in Nissan. This actually explains the phrasing of what we say on Rosh Hashana "היום הרת עולם" - today the world was conceived. Rosh Hashana (in Tishrei) is conception, Nissan is actualization of potential. (It is significant that Rochel conceived with Yosef on Rosh Hashana as well.)
Moshiach ben Yosef represents the concept of potential - he completes the tikkun hakilkul, removing the effects of Adam Harishon's sin, and sets the stage for the ultimate tikkun, which is accomplished by Moshiach ben Dovid. Thus, Moshiach ben Yosef's job is accomplished in Tishrei - Rosh Hashana. Moshiach ben Dovid, on the other hand, will theoretically accomplish his job in Nissan - the time of actualized potential.
Thus, the one who says redemption will come in Tishrei is speaking of Moshiach ben Yosef, who represents the first stage of Geulah. The one who says redemption will come in Nissan is spekaing of Moshiach ben Dovid, who will complete the Geulah and the tikkun of נהמא דכיסופא.
This also helps us understand one more enigma. We find that the haftara we read during Succos has to do with the war of Gog and Magog. The reason for this is that there is a tradition that this war will take place during Succos. The question is, Why will the war of Gog and Magog take place at this time?
Based on what we've said, it would seem that Tishrei is the time of the height of Moshiach ben Yosef's power, and being that he is the one who will fight this war and ultimately vanquish the forces of Evil - among them Edom and the Erev Rav - the time for this war is in Tishrei.
Yom Kippur - day of transcendence
What is the secret of Yom Kippur? How is it connected to receiving the Torah and doing Teshuva? How does Teshuva work? Why don't we eat on Yom Kippur? What is the connection between Yom Kippur and Moshe Rabbenu's stay on Har Sinai?
Find out in this special edition of the Parsha Podcast.
Find out in this special edition of the Parsha Podcast.
Thursday, September 24, 2009
Haazinu - Connecting Heaven and Earth
How Does Moshe call the Heavens and Earth to be his witnesses? Can inanimate objects bear witness? How is this testimony linked to the Jewish people's acceptance of the Torah? How is this theme a prelude to Yom Kippur?
Find out in this week's Parsha Podcast.
Find out in this week's Parsha Podcast.
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