The passuk uses the words "והיה ביום ההוא" in numerous places to refer to the time of Moshiach. On the surface these words are quite innocuous. The gematria of these words is 101, which would seem to be insignificant.
It gets interesting when you break down the letters as follows:
וי"ו ה"י יו"ד ה"י (והיה) בי"ת יו"ד וי"ו מ"ם (ביום) ה"י ה"י וי"ו אל"פ (ההוא)
in this form, והיה is 72, ביום is 534, and ההוא is 163. This adds up to a grand total of... you guessed it folks...769, corresponding to the year תשס"ט that is fast approaching.
(a note on מילוי - filling up the letters. The letters ו and ה can be filled three different ways - with an א - which would be וא"ו and ה"א; with a י - which would be וי"ו and ה"י; and the third way is ו"ו and ה"ה. These different methods are used in filling up the Tetragrammaton, ie. name of Hashem and give us the values of ע"ב ס"ג מ"ה ב"ן. Here we used the מילוי which corresponds to the name ע"ב, which is the highest name.)
While I am already posting, I would like to add something which I have thought about a lot recently.
I heard from my Rav that our sages tell us that when Noach exited the ark and looked around at a world devoid of humanity, he turned to heaven and said, "Could you not forgive the world? Was it necessary to bring such great destruction?" To this Hashem responded, "This would have been a wonderful thing to say before the flood. There was a hundred and twenty years of opportunity. Now the opportunity has been lost!"
We keep hearing that when Moshiach comes a large number of people will be lost from our people. I don't know what the source for that statement is. I have seen other sources that explicitly state that all of the Jewish people will survive to see Moshiach, namely Rebbe Nachman, among others. We need to understand that there is great danger, but we need to learn from Noach's mistake, and take on Avraham avinu's ways. When he heard about the destruction that was slated to occur to Sodom, he immediately pleaded for their lives, despite their great wickedness!
We also find that when Moshe rabbenu was told by Hashem that because of the Golden Calf, the Jewish people were to be destroyed, Heaven forbid, Moshe had no good excuse for the people. That did not stop him from beseeching Hashem for mercy. He was successful because of his self sacrifice. He constantly prayed for Hashem to forgive them despite the horrendous sin they had perpetrated.
We must learn from Moshe as well - not be concerned only for our own welfare. We must believe that all of Klal Yisrael will survive. Unfortunately, many of them can not pray for themselves. But we can pray for them. We are all responsible for one another and we can move the world with our heartfelt prayers, literally saving our people.
Wednesday, November 5, 2008
Thursday, August 28, 2008
5769
In the parsha this week, the passuk says the famous line:
והיית אך שמח
Interestingly, the gematria of the consecutive letters in bold is תשס"ט corresponding to the year 5769 that begins on the 30th day of September.
Someone commented on the last gematria post that אליהו התשבי is also תשס"ט
I also had mentioned in a previous post that the passuk in Zecharia 12:3 says:
והיה ביום ההוא אשים את ירושלים אבן מעמסה לכל העמים
the gematria of the words in bold is תשס"ט
והיית אך שמח
Interestingly, the gematria of the consecutive letters in bold is תשס"ט corresponding to the year 5769 that begins on the 30th day of September.
Someone commented on the last gematria post that אליהו התשבי is also תשס"ט
I also had mentioned in a previous post that the passuk in Zecharia 12:3 says:
והיה ביום ההוא אשים את ירושלים אבן מעמסה לכל העמים
the gematria of the words in bold is תשס"ט
Wednesday, August 27, 2008
Parshas Re'eh
The concept of Simcha - Joy - is mentioned six times in this week's parsha, always in connection with family and the Beis Hamikdash.
This week's parsha podcast explores why.
running time is approximately 16 minutes.
Join over 400 people listening weekly be'H.
This week's parsha podcast explores why.
running time is approximately 16 minutes.
Join over 400 people listening weekly be'H.
Sack and Ashes?
I don't know if everyone is aware of how the current sack and ashes movement began.
A few months ago, I came out of the Beis Medrash of my kollel, and as usual, there were a number of different books for sale. One book caught my eye. It was Daniel's book. Daniel is an autistic man who lives here in Israel, and had some current and frankly shocking things to say. I had read some other messages in a book I already owned called Galia, and I was interested in what the autistic kids were saying now, especially since they had been pretty quiet for a few years.
The book lead me to Daniel's website, which I devoured with intense interest.
After following his posts for a few months, he introduced his father (and all of us) to the concept of sack and ashes. He proposed that Klal Yisrael is in tremendous danger, and we must do teshuva, lowering our pride with this symbol of sack and ashes that was employed so many years ago by our ancestors in the Purim story.
I was intrigued. I was ready to be there at the kotel for the first gathering.
I went first to my rav for advice. I am very fortunate to have found a wonderful and empathic rav who is tremendously insightful in general, and especially intuitive and in tune with the individual needs (and quirks) of each of his congregants. The shul in which I daven consists of an eclectic group of people, aptly called Ahavas Shalom (or Ahavat Shalom), ranging from Dati Leumi and modern orthodox to its American and Israeli Charedi constituents. He somehow knows what to say and how to deal with everyone.
I have asked him numerous questions in the past, and he knows my spiritual leanings, and has surprised me a number of times with his responses. In any event, I gave him some background and asked him if he would recommend going to this gathering. His almost immediate answer was that I should not. He said that as long as our gedolim have not encouraged this course of action, and until the time that they do, it would be best to avoid it.
I was disappointed, but I have trusted him in the past to guide me to do Hashem's will, and boruch Hashem have seen success with his advice. I trusted him here as well.
But it bothered me. Why were the gedolim not endorsing this? Didn't they see how desperate the situation here is? Didn't they see how our 'friendly' Arab neighbors were amassing arms in order to completely destroy us? Didn't they hear Ahmadinejad's comments about wiping Israel off the face of the Earth? Even if they trusted in Hashem, wasn't it time already for some drastic steps and for national teshuva?
The truth is that these questions were not new questions I was asking, because I had voiced similar questions to some of my rebbeim on visits to the States a few years ago. And the response I received then was interesting. My Rosh Yeshiva asked me, "Well what do your friends say? Do they feel it is dangerous to live in Israel?"
I didn't know the answer, but when I got back here, I started asking people what they felt, and there was this unanimous feeling that we are living in the safest place in the world.
I debated in my mind if this was naivete, or if it was real bona fide trust in Hashem. The sack and ashes gathering coupled with Daniel's and Ben Golden's rather disturbing messages just added to my insecurity.
The question remained for me. Why were the gedolim not encouraging national teshuva nor endorsing this sack and ashes movement?
At some point, I was searching on the internet and came across some message thread quoting a statement of Ben Golden's. The person who quoted him was very firm in their feeling that it was imperative that we heed Ben's message. Rav Ahron Leib Shteinman was quoted as having endorsed the words of the autistic children, giving them credence, and thus it was imperative that we not avoid their direction.
This enthusiastic statement led me to return back to Galia's book, which quoted the approbations of some leading rabbonim. I decided to take a closer look at what the Gedolim had said about these messages of the mentally incompetent.
There, indeed Rav Shteinman was quoted as saying in regards to the messages that he "sees in this phenomenon the great mercy of Heaven to wake up the sleeping who forget the truth... It is also a source of moral inspiration for the Torah community, who are also in need of strengthening." It also said that Rav Shteinman "personally attended communication sessions with the mentally incompetent and was very impressed by the answers that they gave to his questions. In Rav Shteinman's opinion, it is very important to contemplate these messages and search one's soul. One should not disregard the messages."
There were other similar statements from Rav Nosson Wachtfogel and Rav Gavriel Krausz among others.
The nagging question remained, why was there no endorsement from these rabbonim for the sack and ashes gathering?
This question was especially exacerbated by the fact that all of those who endorsed the autistic messages ended their approbations with words of warning.
Rav Shteinman said, "One should not use the statements of the mentally incompetent for any specific purpose or halachic ruling, and one must not ask them about the future."
Rav Wachtfogel said, "A person should not act upon what they say without referring to a Rabbi. For as is known, only Torah sages may guide our nation."
Rav Krausz siad, "One should not ask them questions which can lead to making decisions, for example in matters of halacha and medical affairs, since they do not serve as a substitute for sages, rabbis and doctors."
Recently I realized that if one looks at the people who indeed wore the sack and ashes in their efforts to do teshuva, there is a striking and obvious prelude to this practice. Most notably, we find it used by Mordechai and the Jewish people in the story of Purim, as well as by the people of Ninveh in the story of Yonah. In both of these stories, the entire nation of Israel or Ninveh was faced with an immediate and imminent threat of national decimation that shook them to the core. Their shock was so complete that they naturally turned to immediate repentance. This repentance was enhanced by their donning sackcloth to signify their humility and sincere teshuva.
It became clear to me that although we are living during tumultous and trying times, nevertheless we do not feel the type of imminent threat that warrants national teshuva. I can attest to the fact (as I'm sure many of you can) that the type of teshuva that we can do now is at worst forced, and at best inadequately sincere. Not to say that we can not do teshuva. We must do teshuva - all the time! But the type of natural teshuva that Klal Yisrael can do in times of need requires a certain prelude. I firmly believe that we will do complete and national teshuva. All of us. Rebbe Nachman teaches that every single Jew will be redeemed in the final Geulah, unlike Egypt. (More on that in another post.) We will merit unbelievable miracles and perhaps we will all don sackcloth at the right time to inspire us further.
My purpose with this post is not to heaven forbid discourage teshuva in any way shape or form. My purpose is to give a little reality check on what our goal in life is. Our goal is to serve Hashem and to do His will. Hashem Himself told us how - follow the ruling of the Gedolim of your generation. They are the eyes of the people.
The Gemara in Rosh Hashana (25B) brings down the verse (Devarim 17):
"ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם"
"You shall come to the Kohen, the Levite and the judge that will be in that time."
The Gemara asks, "Would it enter our minds that someone would go to a judge that is not in his time? One can only go to the judge in his times! [To this the Gemara brings the verse in Koheles 7,] 'Do not say, oh what was! The earlier days were much better than these!'"
Hashem gives each generation precisely the Gedolim and leaders it needs. We must trust them to guide us. Hashem Himself gives them special Divine assistance. If we can not depend on them, who can we depend on?
The bottom line is that we need to look to Daas Torah for advice. We need to know that Hashem does not leave us with no where to turn, but rather we must trust that the advice He gives us through our personal rabbonim is especially meant for us. When facing decisions like whether one should don sack and ashes, or more drastic decisions like whether one should make an immediate move to Israel, we must turn to the place Hashem has designated for us. We must daven for guidance and know that Hashem will lead us on the proper path if we really want it.
A few months ago, I came out of the Beis Medrash of my kollel, and as usual, there were a number of different books for sale. One book caught my eye. It was Daniel's book. Daniel is an autistic man who lives here in Israel, and had some current and frankly shocking things to say. I had read some other messages in a book I already owned called Galia, and I was interested in what the autistic kids were saying now, especially since they had been pretty quiet for a few years.
The book lead me to Daniel's website, which I devoured with intense interest.
After following his posts for a few months, he introduced his father (and all of us) to the concept of sack and ashes. He proposed that Klal Yisrael is in tremendous danger, and we must do teshuva, lowering our pride with this symbol of sack and ashes that was employed so many years ago by our ancestors in the Purim story.
I was intrigued. I was ready to be there at the kotel for the first gathering.
I went first to my rav for advice. I am very fortunate to have found a wonderful and empathic rav who is tremendously insightful in general, and especially intuitive and in tune with the individual needs (and quirks) of each of his congregants. The shul in which I daven consists of an eclectic group of people, aptly called Ahavas Shalom (or Ahavat Shalom), ranging from Dati Leumi and modern orthodox to its American and Israeli Charedi constituents. He somehow knows what to say and how to deal with everyone.
I have asked him numerous questions in the past, and he knows my spiritual leanings, and has surprised me a number of times with his responses. In any event, I gave him some background and asked him if he would recommend going to this gathering. His almost immediate answer was that I should not. He said that as long as our gedolim have not encouraged this course of action, and until the time that they do, it would be best to avoid it.
I was disappointed, but I have trusted him in the past to guide me to do Hashem's will, and boruch Hashem have seen success with his advice. I trusted him here as well.
But it bothered me. Why were the gedolim not endorsing this? Didn't they see how desperate the situation here is? Didn't they see how our 'friendly' Arab neighbors were amassing arms in order to completely destroy us? Didn't they hear Ahmadinejad's comments about wiping Israel off the face of the Earth? Even if they trusted in Hashem, wasn't it time already for some drastic steps and for national teshuva?
The truth is that these questions were not new questions I was asking, because I had voiced similar questions to some of my rebbeim on visits to the States a few years ago. And the response I received then was interesting. My Rosh Yeshiva asked me, "Well what do your friends say? Do they feel it is dangerous to live in Israel?"
I didn't know the answer, but when I got back here, I started asking people what they felt, and there was this unanimous feeling that we are living in the safest place in the world.
I debated in my mind if this was naivete, or if it was real bona fide trust in Hashem. The sack and ashes gathering coupled with Daniel's and Ben Golden's rather disturbing messages just added to my insecurity.
The question remained for me. Why were the gedolim not encouraging national teshuva nor endorsing this sack and ashes movement?
At some point, I was searching on the internet and came across some message thread quoting a statement of Ben Golden's. The person who quoted him was very firm in their feeling that it was imperative that we heed Ben's message. Rav Ahron Leib Shteinman was quoted as having endorsed the words of the autistic children, giving them credence, and thus it was imperative that we not avoid their direction.
This enthusiastic statement led me to return back to Galia's book, which quoted the approbations of some leading rabbonim. I decided to take a closer look at what the Gedolim had said about these messages of the mentally incompetent.
There, indeed Rav Shteinman was quoted as saying in regards to the messages that he "sees in this phenomenon the great mercy of Heaven to wake up the sleeping who forget the truth... It is also a source of moral inspiration for the Torah community, who are also in need of strengthening." It also said that Rav Shteinman "personally attended communication sessions with the mentally incompetent and was very impressed by the answers that they gave to his questions. In Rav Shteinman's opinion, it is very important to contemplate these messages and search one's soul. One should not disregard the messages."
There were other similar statements from Rav Nosson Wachtfogel and Rav Gavriel Krausz among others.
The nagging question remained, why was there no endorsement from these rabbonim for the sack and ashes gathering?
This question was especially exacerbated by the fact that all of those who endorsed the autistic messages ended their approbations with words of warning.
Rav Shteinman said, "One should not use the statements of the mentally incompetent for any specific purpose or halachic ruling, and one must not ask them about the future."
Rav Wachtfogel said, "A person should not act upon what they say without referring to a Rabbi. For as is known, only Torah sages may guide our nation."
Rav Krausz siad, "One should not ask them questions which can lead to making decisions, for example in matters of halacha and medical affairs, since they do not serve as a substitute for sages, rabbis and doctors."
Recently I realized that if one looks at the people who indeed wore the sack and ashes in their efforts to do teshuva, there is a striking and obvious prelude to this practice. Most notably, we find it used by Mordechai and the Jewish people in the story of Purim, as well as by the people of Ninveh in the story of Yonah. In both of these stories, the entire nation of Israel or Ninveh was faced with an immediate and imminent threat of national decimation that shook them to the core. Their shock was so complete that they naturally turned to immediate repentance. This repentance was enhanced by their donning sackcloth to signify their humility and sincere teshuva.
It became clear to me that although we are living during tumultous and trying times, nevertheless we do not feel the type of imminent threat that warrants national teshuva. I can attest to the fact (as I'm sure many of you can) that the type of teshuva that we can do now is at worst forced, and at best inadequately sincere. Not to say that we can not do teshuva. We must do teshuva - all the time! But the type of natural teshuva that Klal Yisrael can do in times of need requires a certain prelude. I firmly believe that we will do complete and national teshuva. All of us. Rebbe Nachman teaches that every single Jew will be redeemed in the final Geulah, unlike Egypt. (More on that in another post.) We will merit unbelievable miracles and perhaps we will all don sackcloth at the right time to inspire us further.
My purpose with this post is not to heaven forbid discourage teshuva in any way shape or form. My purpose is to give a little reality check on what our goal in life is. Our goal is to serve Hashem and to do His will. Hashem Himself told us how - follow the ruling of the Gedolim of your generation. They are the eyes of the people.
The Gemara in Rosh Hashana (25B) brings down the verse (Devarim 17):
"ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם"
"You shall come to the Kohen, the Levite and the judge that will be in that time."
The Gemara asks, "Would it enter our minds that someone would go to a judge that is not in his time? One can only go to the judge in his times! [To this the Gemara brings the verse in Koheles 7,] 'Do not say, oh what was! The earlier days were much better than these!'"
Hashem gives each generation precisely the Gedolim and leaders it needs. We must trust them to guide us. Hashem Himself gives them special Divine assistance. If we can not depend on them, who can we depend on?
The bottom line is that we need to look to Daas Torah for advice. We need to know that Hashem does not leave us with no where to turn, but rather we must trust that the advice He gives us through our personal rabbonim is especially meant for us. When facing decisions like whether one should don sack and ashes, or more drastic decisions like whether one should make an immediate move to Israel, we must turn to the place Hashem has designated for us. We must daven for guidance and know that Hashem will lead us on the proper path if we really want it.
Tuesday, August 26, 2008
The Iranian "Threat"
Should we be scared of a nuclear Iran?
I present for you a beautiful piece from the Yalkut Shimoni (Yishaya 60):
אמר ר' שמעון בן פזי באותה שעה מגביה הקב"ה למשיח עד שמי השמים ופורש עליו מזיו כבודו מפני אומות העולם מפני פרסים הרשעים. אומרים לו אפרים משיח צדקנו הוי דיין על אלו ועשה בהם מה שנפשך חפצה שאלמלי רחמי שגברו עליך ביותר כבר אבדוך מן העולם ברגע אחד
Rebbe Shimon ben Pazi said; At that time, the Holy One, blessed is He raises Moshiach until the very heavens and spreads upon him from the shine of His Honor because of the nations of the world, because of the evil Persians. They say to him, Efraim, our righteous anointed one, give your judgment upon these, and do with them as you desire; for if not for my mercy that was strengthened upon you greatly, they would have destroyed you from the world in a moment.
We see a number of things from this. First of all, it is clear that the Persians (as well as the other nations of the world) will have (or almost have) the ability to bring destruction ח"ו in a moment. Second, Hashem's tremendous mercy mixed with judgment (רחמי שגברו) which is reflected in the character of Moshiach ben Yosef will save us from their evil schemes. (For an insight into this contrast between Rachamim and Gevurah, refer to Efraim who was on the left side of Yakov - his side of Gevurah, but Yakov's right hand - his Rachamim - was placed on Efraim's head. ע"פ קול התור). Thirdly, Hashem will allow Moshiach ben Yosef to judge the nations that attempted to destroy us. Fourthly, it seems that Moshiach ben Yosef survives the war of Gog Umagog, which is the shita of the Gr"a ("עוד יוסף חי"), unless we are talking about some kind of spiritual ascent that happens after death ח"ו.
Bottom line is that if we place our trust in Hashem and His mercy and kindness, we have nothing to fear.
Monday, August 25, 2008
This Year
As I was saying the Kinos on Tisha B'av day, I was struck by something very interesting in the eighth Kinah.
It goes like this:
אילותי לעזרתי תרתי חזות, אימתי בכל שנה אומרת היא השנה הזאת, אידע לכל כי מודעת זאת, אם לא כי יד ה' עשתה זאת
The Artscroll translates:
I seek to witness [the fulfillment of my plea], 'O my Strength [God], come to my assistance!' My awe-inspiring nation proclaims every year, 'This is the year [of redemption]!' [When that time comes] I shall announce to everyone, so that it will be universally known, that [it could not have happened] had the hand of God not wrought all this!
It is Tisha B'av that is the basis of our redemption - represented by the concept that Moshiach is born on Tisha B'av. Tisha B'av sows the seeds in our hearts to constantly yearn for the Shechinah's return from exile. This is being expressed here by the poet in his (and our!) constant desire to believe and hope that this is the year!
The Gematria of שנה הזאת (this year) is תשס"ח - corresponding to the year we are in now - 5768.
It goes like this:
אילותי לעזרתי תרתי חזות, אימתי בכל שנה אומרת היא השנה הזאת, אידע לכל כי מודעת זאת, אם לא כי יד ה' עשתה זאת
The Artscroll translates:
I seek to witness [the fulfillment of my plea], 'O my Strength [God], come to my assistance!' My awe-inspiring nation proclaims every year, 'This is the year [of redemption]!' [When that time comes] I shall announce to everyone, so that it will be universally known, that [it could not have happened] had the hand of God not wrought all this!
It is Tisha B'av that is the basis of our redemption - represented by the concept that Moshiach is born on Tisha B'av. Tisha B'av sows the seeds in our hearts to constantly yearn for the Shechinah's return from exile. This is being expressed here by the poet in his (and our!) constant desire to believe and hope that this is the year!
The Gematria of שנה הזאת (this year) is תשס"ח - corresponding to the year we are in now - 5768.
Loving those who hate
I'm going to tell you a secret that will change your life.
It was the 16th of Adar - Purim in Jerusalem, 5768. I had played a long dance set with my friend Yehuda David on the guitar, and myself on the keyboard and vocals for a small American Yeshiva in the neighborhood of Ezras Torah. We finished the job and went to the nearby shteiblach to daven Mariv. In the spirit of everyone around us, we decided to act jolly, despite the fact that we had finished our Purim two days previous. (Purim for Ramat Bet Shemesh was on Friday the 14th, Purim in Jerusalem was pushed from Shabbos the 15th to Sunday the 16th.)
We sang in the street as we walked toward shul, walking with a bit of a limp, smiling and showing love towards the multi-colored Jews of all stripes who passed by.
As we came into the shtieblach, I was singing a drop too loud. A young bochur, probably around 17, saw me, and in his slightly drunken state yelled at me to quiet down (note the irony). I did lower the volume, but did not stop singing. He evidently was unable to discern between the decible levels, and kept yelling at me to stop singing.
In my jolly (non-alcoholic!) mood, I decided at that moment that I would balance this drunken kid's anger with love. My love did not stop him from kicking me in my rear end, but it did stop me from getting upset at all, boruch Hashem. I tried to hug him after his 'gift' to me, but he wasn't interested.
I proceeded to daven Mariv with a full heart.
What I realized from this interaction was that someone can literally hate me because I don't fit into his version of reality, and I contradict some tenet that he knows to be the basis of morality. But it doesn't mean I have to hate him. It also doesn't mean that I have to take offense.
I can love another Jew completely, no matter who he is, and no matter what he feels about me. I can recognize that the negative feelings he has for me come from a place that is no different than someone who has become intoxicated - namely irrationality. Because someone who knows the truth knows that Hashem wants diversity, and does not want a nation of carbon copy cookie cutter robots. He therefore also realizes that he need not be threatened by someone else's lack of conformity to his standards.
This also frees me, because even though I can have love for all Jews no matter who they are and what their background, they do not have to conform to my standard of love in order to receive my love. They do not have to be a cookie cutter version of me - otherwise I am holding them to a higher standard than I want them to hold me!
The secret is to love every Jew, and even the Jew who hates me. Even the Jew that sees me as a lower class individual - it is irrelevant. Hashem loves every single human being - even the most evil people who rebel against him. I can also love any person - even those who 'rebel' against my validity and would say I am perhaps not a good enough Jew.
The secret is to know that I can not be offended until I allow myself to be offended.
Once I learn to love everyone unconditionally, I can pray with a full heart.
Thanks to Daniel for the inspiration for this post.
It was the 16th of Adar - Purim in Jerusalem, 5768. I had played a long dance set with my friend Yehuda David on the guitar, and myself on the keyboard and vocals for a small American Yeshiva in the neighborhood of Ezras Torah. We finished the job and went to the nearby shteiblach to daven Mariv. In the spirit of everyone around us, we decided to act jolly, despite the fact that we had finished our Purim two days previous. (Purim for Ramat Bet Shemesh was on Friday the 14th, Purim in Jerusalem was pushed from Shabbos the 15th to Sunday the 16th.)
We sang in the street as we walked toward shul, walking with a bit of a limp, smiling and showing love towards the multi-colored Jews of all stripes who passed by.
As we came into the shtieblach, I was singing a drop too loud. A young bochur, probably around 17, saw me, and in his slightly drunken state yelled at me to quiet down (note the irony). I did lower the volume, but did not stop singing. He evidently was unable to discern between the decible levels, and kept yelling at me to stop singing.
In my jolly (non-alcoholic!) mood, I decided at that moment that I would balance this drunken kid's anger with love. My love did not stop him from kicking me in my rear end, but it did stop me from getting upset at all, boruch Hashem. I tried to hug him after his 'gift' to me, but he wasn't interested.
I proceeded to daven Mariv with a full heart.
What I realized from this interaction was that someone can literally hate me because I don't fit into his version of reality, and I contradict some tenet that he knows to be the basis of morality. But it doesn't mean I have to hate him. It also doesn't mean that I have to take offense.
I can love another Jew completely, no matter who he is, and no matter what he feels about me. I can recognize that the negative feelings he has for me come from a place that is no different than someone who has become intoxicated - namely irrationality. Because someone who knows the truth knows that Hashem wants diversity, and does not want a nation of carbon copy cookie cutter robots. He therefore also realizes that he need not be threatened by someone else's lack of conformity to his standards.
This also frees me, because even though I can have love for all Jews no matter who they are and what their background, they do not have to conform to my standard of love in order to receive my love. They do not have to be a cookie cutter version of me - otherwise I am holding them to a higher standard than I want them to hold me!
The secret is to love every Jew, and even the Jew who hates me. Even the Jew that sees me as a lower class individual - it is irrelevant. Hashem loves every single human being - even the most evil people who rebel against him. I can also love any person - even those who 'rebel' against my validity and would say I am perhaps not a good enough Jew.
The secret is to know that I can not be offended until I allow myself to be offended.
Once I learn to love everyone unconditionally, I can pray with a full heart.
Thanks to Daniel for the inspiration for this post.
Sunday, August 24, 2008
Lesson from the ants
Today I went with my family to a little park we call the "Shady Park," which is a five minute drive from our home. We spent some nice time together, and then I went off for a few minutes of alone time. As I was walking along, I came across a group of ants, busily working on bringing in goods to their abode.
I was struck by two ants who struggled valiantly to move a large seed that was clearly more than they could handle. Even as help came in and a third ant came to help, they were still unsuccessful. They would not be deterred. For all I know, they are still struggling to bring the seed home.
Rebbe Nachman teaches that we must never give up hope. We have to know that even when all seems hopeless, and there is no way we can accomplish our spiritual task, nevertheless Hashem is our loving Father who looks at our effort. We need never be discouraged, even when we seem to fail, for Hashem loves the fact that we are trying.
The ants seem to intuitively know that somehow they can succeed, despite the impossible odds. We too can succeed, and our success can be just the fact that we put in our full efforts.
I was struck by two ants who struggled valiantly to move a large seed that was clearly more than they could handle. Even as help came in and a third ant came to help, they were still unsuccessful. They would not be deterred. For all I know, they are still struggling to bring the seed home.
Rebbe Nachman teaches that we must never give up hope. We have to know that even when all seems hopeless, and there is no way we can accomplish our spiritual task, nevertheless Hashem is our loving Father who looks at our effort. We need never be discouraged, even when we seem to fail, for Hashem loves the fact that we are trying.
The ants seem to intuitively know that somehow they can succeed, despite the impossible odds. We too can succeed, and our success can be just the fact that we put in our full efforts.
Aviva Malka bas Leah
I told the story in a previous post about the young girl who came out of the coma saying, "Did I miss the weddings, and did I miss Moshiach coming?"
I spoke to her father on Friday. They just returned from a trip to Boston for two weeks with their daughter that was necessary for her health. The family is in good spirits, despite the fact that things are difficult. Aviva has lost vision in one eye R'l. Her father said that she remains amazingly resilient.
Please keep up your tefilos for Aviva Malka bas Leah.
I spoke to her father on Friday. They just returned from a trip to Boston for two weeks with their daughter that was necessary for her health. The family is in good spirits, despite the fact that things are difficult. Aviva has lost vision in one eye R'l. Her father said that she remains amazingly resilient.
Please keep up your tefilos for Aviva Malka bas Leah.
Facing Troubled Times
I recently learned the following concept in the Chofetz Chaim's book Ahavas Chessed, section 2 chapter 5. I quote verbatim in translation. You can hear this as an audio file here.
"How can we bring Hashem's kindness into the world, especially when we face difficulties from every direction that seem to overwhelm us? The answer is that by attaching ourselves to kindness, we draw down Hashem's kindness onto the world.
"The power of this is revealed in a beautiful piece from the Tana D'bei Eliyahu Rabba at the end of chapter 23. There he states that when the Jewish people were in Egypt, they all gathered and lived together because they had made a single group. And they made a covenant together that they would all do kindness for each other, and keep the covenant of circumcision, serve only their Father in heaven, and not leave the language of their father Yaakov, rejecting the Egyptian language.
"What was the reason why they made this pact to do kindness to one another? The idea is as follows. When they saw that there was nothing they could do to be saved from the decrees of Pharoah, and the servitude was getting more difficult every day, what did they do? They gathered together and brainstormed about what could be done. They agreed to only go in the path of Hashem, not changing their names or language. They also areed to do kindness to one another in order that through this the kindness of Hashem would be aroused from above upon them. The evil decrees of Pharoah would thereby be nullified in the end.
"In truth, it was indeed so in the end, because this matter was the root cause of the redemption, as the verse states, 'נחית בחסדך עם זו גאלת, נהלת בעזך וגומר' - 'In your kindness you made them rest, this nation that you redeemed, you led with your strength etc...'
"נחית בחסדך - In your kindness you made them rest - this refers to the kindness [of the people of Israel]. You led with your strength - this refers to the Torah, for in truth they also had Torah in Egypt as it states in Yoma (28B) that even when the Jews were in Egypt they did not stop learning."
We see from here the path to Geulah and redemption from our difficulties is by strengthening חסד - kindness between ourselves and our fellow man, and by strengthening our connection to Torah. See the explanation of the dream with Moshiach's rings.
"How can we bring Hashem's kindness into the world, especially when we face difficulties from every direction that seem to overwhelm us? The answer is that by attaching ourselves to kindness, we draw down Hashem's kindness onto the world.
"The power of this is revealed in a beautiful piece from the Tana D'bei Eliyahu Rabba at the end of chapter 23. There he states that when the Jewish people were in Egypt, they all gathered and lived together because they had made a single group. And they made a covenant together that they would all do kindness for each other, and keep the covenant of circumcision, serve only their Father in heaven, and not leave the language of their father Yaakov, rejecting the Egyptian language.
"What was the reason why they made this pact to do kindness to one another? The idea is as follows. When they saw that there was nothing they could do to be saved from the decrees of Pharoah, and the servitude was getting more difficult every day, what did they do? They gathered together and brainstormed about what could be done. They agreed to only go in the path of Hashem, not changing their names or language. They also areed to do kindness to one another in order that through this the kindness of Hashem would be aroused from above upon them. The evil decrees of Pharoah would thereby be nullified in the end.
"In truth, it was indeed so in the end, because this matter was the root cause of the redemption, as the verse states, 'נחית בחסדך עם זו גאלת, נהלת בעזך וגומר' - 'In your kindness you made them rest, this nation that you redeemed, you led with your strength etc...'
"נחית בחסדך - In your kindness you made them rest - this refers to the kindness [of the people of Israel]. You led with your strength - this refers to the Torah, for in truth they also had Torah in Egypt as it states in Yoma (28B) that even when the Jews were in Egypt they did not stop learning."
We see from here the path to Geulah and redemption from our difficulties is by strengthening חסד - kindness between ourselves and our fellow man, and by strengthening our connection to Torah. See the explanation of the dream with Moshiach's rings.
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