Love of the Land: I choose the rabbis

I choose the rabbis

Yael Mishali
Ynet/Opinion
17 December 09

Yael Mishali says there is no way she would choose democracy over Jewish law

(This is the 2nd time in recent weeks that Ms. Mishali has come up with something not necessarily expected.Good piece.)

It was a truly modern-day miracle to see the debate regarding democracy vis-à-vis Torah law picking up steam and reaching the verge of explosion precisely in Hanukkah. So what is really more important for us? Which of these two values will prevail at the last moment? At the end of the day, I don’t think that the Greek invention will be chosen.

I am not a devout follower of Jewish law, and I never followed a rabbi formally; however, in my view any group of Zionist rabbis is preferable to any group of politicians that includes Ehud Barak. Who do I appreciate more? Who do I believe in and believe to? Who do I trust? Which side asks itself less often what can it personally gain from its decisions?

Rabbis also ask themselves this question, of course. I have no doubt that Rabbi Melamed also asked himself, and provided an answer. However, they ask it less often, and their answers are much much better than any answer Barak came up with in the past, and apparently this time as well.

When it comes to all the parameters for selecting proper leadership, I prefer the Zionist rabbis, with all their diverse views and opinions, over the deceptive leaderships of modern-day politicians.

(Full article)

Related: We still have hope

Love of the Land: I choose the rabbis

Tzipiyah.com - Parshat Breishit

Parshat Breishit

October 15, 2009 · Filed Under Uncategorized ·

Written by: Nathan Light

This week, we start reading the Torah from its beginning, and the parshah of the week discusses how the world was formulated at its beginning. On the first day of the world’s creation, the Torah states:

“God said ‘Let there be light’ and there was light. God saw that the light was good, and God separated between the light and the darkness” [Genesis: 1: 3-4]

It’s very interesting to note that although the Torah speaks of the manner in which God created light, it does not recount how God created darkness! Why is this so?

One may suggest that God did not create darkness because darkness is merely a “lack of light” and was always there. Therefore there is no reason that God needed to create darkness. However, this is false. Just as God made light, so too did he make darkness; this concept is highlighted in our prayers everyday, in which we say:

“Blessed are You, Hashem, our God, King of the Universe, Who forms light and creates darkness, makes peace and creates all” [Morning service: In the blessings of the Shema]

So what was the Torah hinting at by omitting God’s creation of darkness? (*See footnote)

Our Rabbis tell us, that on a conceptual level “light” always refers to goodness, while “darkness” always refers to evil. By leaving out the creation of darkness, the Torah is perhaps telling us an extremely profound idea, relating to “light” and “darkness” on this conceptual level. Everything in this world of course originates from God; everything. And being that God is perfect in every which way, it is impossible that anything that emanates from His presence can be defected or “evil” in any fashion. Therefore, the Torah only describes how God fashioned “light” because only goodness (light) can come from Him.

However, the concept of evil in this world is not something created by God, but by man.

On a simple level: God created a world for us containing only good. He has bestowed this good upon us and has made it our responsibility to preserve it. Therefore, it is only through man’s actions that the world can remain good or become evil.

On a deeper level, this idea can be understood by the recognition that no matter what happens in this world is done for the good. Even when the world has been steeped in corruption and has reached a damaged state, we have to understand that it is only damaged in our eyes. No matter how horrible a situation may be, we must understand that it is really for our benefit, and the only reason it may seem “evil” is because that is how we categorize it. According to this explanation, “evil” is created in this world only through man’s thoughts and perceptions.

This concept is so vital for our relationship with God and our (limited) understanding of His ways, that it is conveyed to us on the very first day of creation. May we merit to “see the light” in every corner of our lives, and be able to abolish the darkness that may have been created through our own doings.

Good Shabbos,

NZL

*According to the scope of this essay, the omission of God’s creation of darkness is only in order to relate the idea which we will further develop. However, as indicated by the verse, God indeed “creates darkness”. The actual meaning of this is rather complex and steps way beyond the scope of this essay. If anyone is interested in understanding the meaning behind how “God creates evil” please contact me and I will do my best to explain it according to my limited level of understanding.

Tzipiyah.com - Parshat Breishit

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Parshat Ve'Zot

Parshat Ve’Zot Ha’Brachah: Simchas Torah

October 9, 2009 · Filed Under Uncategorized ·

Written by: Nathan Light

The main topic of this week’s parshah is the blessings that Moshe bestows upon each tribe just before his impending death. Before actually blessing the tribes, Moshe starts off by recalling the merit that makes the nation worthy of receiving a blessing:

“Hashem came from Sinai — having shone forth to them from Seir, having appeared from Mount Paran…” [Deuteronomy: 33: 2]

What exactly does the verse mean when it says that God came forth from the locations of “Seir” and “Paran” and what does it have to do with receiving the Torah at Mount Sinai?

Rashi (Rabbi Shlomo Yitzhaqi, 1040-1105, famed as the author of the first comprehensive commentaries on the Torah) explains that before approaching the Jewish people with the Torah, God first offered it to the descendants of Eisav, who dwelled in Seir, and to the descendants of Ishmael, who dwelled in Paran. After both of these nations refused to accept the Torah, God offered it to the Jewish nation who accepted it with open arms. It was this merit that Moshe recalls in order to show God that the Jewish people were fit for a blessing.

Although the nations of the world declined God’s offer, we are taught in the Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) that in the end of days they seek forgiveness before God and ask for another chance; to accept the Torah anew. God accedes to their request, but not by offering the Torah. Rather God says “I have an easy commandment and its name is Succah. Go and perform it”. The Talmud then describes how the nations were not able to perform this commandment properly and it therefore demonstrated that they were undeserving of a second chance from God.

One may ask: If the nations were attempting to show their loyalty and commitment to the entire Torah, why did God offer them only one commandment? And why was it that God chose the commandment of Succah in particular?

Seemingly, we may suggest that by observing the commandment of Succah one is, in some fashion, committing himself to the entire Torah. How is that?

For seven days we leave the comfort of our homes and we dwell (eat, drink, sleep etc.) in the Succah. On a deeper level, we are meant to leave more than just our homes. The holiday of Succos requires us to leave our fixed mindset and routine that we have accustomed ourselves to throughout the entire year. In order to be enveloped by God’s loving embrace, which is represented by the Succah, we must force ourselves to go against our natural tendencies. Yes, it is uncomfortable and yes, it is difficult. But this is what is expected of us.

Accepting upon ourselves the yoke of Torah is seen in the same vein. As a Jew, committing ourselves to the Torah is meant to be an uncomfortable and difficult lifestyle. God doesn’t want us to live our lives as we see fit and only afterwards somehow squeeze in the Torah and its commandments. Accepting the Torah means accepting the whole Torah; we can’t pick and choose the commandments we wish to keep. Therefore, bringing Torah into our lives consequentially breaches the walls of our daily schedule and natural tendencies.

Only after sitting in a Succah for seven days and committing ourselves to internalizing this idea can we truly rejoice and find happiness (Simcha) within God’s Torah on the upcoming holiday of Simchas Torah.

Good Shabbos,

Chag Samayach,

NZL

Parshat Ve’Zot Ha’Brachah: Simchas Torah

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The Timeless Gift - Tzipiyah.com

The Timeless Gift

September 9, 2009 · Filed Under Uncategorized ·

Written by: Florence

Living in our fast paced world, it is very difficult for us to think of anything that has remained the same. Before we can enjoy what we have, we are bombarded by a new car model or an updated cell phone that has become the new trend. Even many beliefs and ideas that were accepted for many years and given credence to are also changing before our eyes.

As I was reading through Parshat Nitzavim and Vayelech I came to a great realization about the greatness of our holy Torah. As we know these last few parshiot are part of Moshe’s last words to the Jewish people before he passes away. In addition to reviewing many of the torah concepts that he taught them, Moshe also uses this opportunity to strengthen them before they go in Eretz Yisrael. Moshe as Hashem’s messenger tells the Jewish people that all the mitzvot that Hashem has commanded them to do “is not in the heaven”, meaning that it is within their reach. In addition, we are told that the Torah is timeless and no matter where we Jews live and what time period we are living in, the Torah will still remain the same. In addition, as we were told in previous parshiot how we can not add or subtract from the Torah, because Hashem has given it to us. I think that not only was this applicable to strengthen the Jews then but it can also be a source of strength for us in our times. The same struggle that the Jews went through in their times is still a struggle for us today. As I read this I felt a great sense of happiness that we were given such an important gift from Hashem that helps us navigate our way is such a rapidly changing world where nothing remains the same. It is amazing to me how our Torah that was written down thousands of years ago is still applicable and relevant as it was when the Jewish people were given the Torah. Though at times the Torah may be viewed by some to be restrictive, outdated and unattainable in our times, we must remember that unlike many other things in life where one needs certain prerequisites and certain privileges to get a job of be part of a certain group in Judaism it is very different. As we have seen Torah is not unattainable but is accessible to all of us no matter what our life situation is and Hashem has given us the perfect guide to help us succeed in this world of confusion.

As we approach Rosh Hashana and Yom Kippur we need to realize that instead of fearfully approaching them, we can be comforted by the words from this week’s parshiot and realize that even if we have lowered ourselves spiritually throughout the year, we are still given another chance to improve and change our ways for the better. May we all be inscribed in the book of life and for great year!

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Parshat Shoftim: To Be an Officer

Parshat Shoftim: To Be an Officer

August 20, 2009 · Filed Under Shoftim, Weekly Parasha ·

Written by: Nathan Light

t the start of this week’s parshah, the Torah informs us of the rules and regulations involved in setting up a proper judicial system. The first verse of the portion writes: “Judges and officers shall you appoint in all your cities…” [Deuteronomy: 16:18] Rashi (Rabbi Shlomo Yitzhaqi, 1040 - 1105, famed as the author of the first comprehensive commentary on the Torah) distinguishes between “Judges” and “Officers“. “Judges” are the ones who perform the proper judgements and decide the various outcomes in court. “Officers” are the ones who enforce the law (even if physical force is necessary), ensuring that the guilty litigant fulfills the judgement that has been declared upon him.

The rest of the parshah deals with a lot of different laws and cases, which seem to fit in with the appointing of judges and how they are to rule in different cases. But the parshah barely returns to the duty of the officers. Only near the end of the parshah do we again read about the officers, but in a seemingly strange way. The Torah tells us the following:

“When you go out to the battle against your enemy…you shall not fear them, for Hashem your God is with you…let your heart not be faint, don’t be afraid, do not panic…Then the officers shall speak to the people saying ‘…Who is the man who is fearful and fainthearted? Let him go and return to his house…’ ” [Deuteronomy: 20: 1 - 8 ]

Parshat Shoftim: To Be an Officer

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Parshat Re’eh: Between Man and God and Man

Parshat Re’eh: Between Man and God and Man

August 14, 2009 · Filed Under Re'eh, Weekly Parasha ·

Written by: Nathan Light

This week’s parshah basically consists of an array of commandments. The parshah starts off with negative commandments; divine commands concerning actions we must stay away from. The bulk of these commandments relate primarily to idolatry, and to staying away from forbidden foods. The next half of the parshah then deals with positive commandments; divine commands concerning actions we must cling to in order to serve God. These include tithes, the sabbatical year etc.


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Parshat Re’eh: Between Man and God and Man

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Parshat Ekev - Israel: The Channel to Spirituality

Parshat Ekev - Israel: The Channel to Spirituality

August 7, 2009 · Filed Under Ekev, Weekly Parasha ·

Written by: Nathan Light

Among the many deep facets of this week’s parshah, there’s an idea that is worth noting. In the Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) we find a discussion concerning Rosh Hashannah. An opinion in the Talmud states that Rosh Hashannah is designated as the new year for judgement; meaning, that at the beginning of the year (on Rosh Hashannah) heavenly judgement is already issued regarding what will occur in the (upcoming) year’s end. The Talmud brings a verse from the Torah to solidify its statement:

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Parshat Ekev - Israel: The Channel to Spirituality

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Parshat Va’Etchanan: Seeing the Land

Parshat Va’Etchanan: Seeing the Land

July 31, 2009 · Filed Under Va'Etchanan, Weekly Parasha ·

Written by: Nathan Light

At the beginning of this week’s parshah, Moshe recounts before the Jewish nation how he begged Hashem (God) to allow him to enter the land of Israel (previously, God decreed that Moshe was forbidden from entering, and Moshe was trying to rescind the decree). The following verse describes how Hashem answered him:

“…Do not continue to speak to Me further about this matter. Ascend to the top of the cliff…and see [the entire land of Israel] with your eyes, for you shall not cross this Jordan [river, to enter the land]” [Deuteronomy: 3: 26-27]

If you think about it, Hashem’s reply was rather taunting. Let’s use an example to bring forth our problem: Let’s say you were fasting for a day. Your friend, who wasn’t fasting, surely knew how badly you were thirsting for food. How would you react were he to hold up a piece of pie in your face and say “Hey buddy, I know you can’t eat this right now, but I’ll let you look at it for a while”? This would certainly force your mouth to salivate and increase your desire for food greatly, and the hardest part is that you wouldn’t even be able to satisfy that craving! There couldn’t be anything more annoying and irritating than that!

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Parshat Va’Etchanan: Seeing the Land

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Reflections on Tisha B

Reflections on Tisha B’av

July 28, 2009 · Filed Under Tisha Beav, Uncategorized ·

Written by: Florence

As we are quickly approaching Tisha B’av, one of the saddest days in Jewish history, I sit and reflect on current events and within the past couple years it is not difficult to be distressed. As we know on Tisha B’av we are mourning the destruction of both the holy temples and pray for our speedy redemption from exile. It is said that every generation that Moshiach hasn’t come it is as if the temple is being destroyed again. This is a very interesting statement and we can ask why this is the case. We understand that it is a great tragedy but is it that bad that it is as if we in our generation are destroying the temple? To try to explain this idea., we need to go back into history before the second temple was destroyed. The Gemara describes the story of Kamsa and Bar Kamsa and they explain that this was the cause of the destruction of the second temple. It is explained that there was a man named Kamsa who had a party and by accident an invitation was sent to Bar Kamsa, who was a man that Kamsa despised. When Bar Kamsa came to the party and even offered to pay towards his meal he was refused and Kamsa had him thrown out of his house. In his fury at the situation and that the rabbis who were there did not get involved to pacify the situation, he decided to get back at the rabbis by speaking slander against them to the Caesar. He told the emperor Caesar that the jews have rebelled against him and if he would give a Korban to the temple, he should see if they would accept it. In the meantime Bar Kamsa made a blemish on the animal and since a blemished animal could not be offered up as a korban, Caesar’s Korban was refused. As a result of this incident the temple was eventually destroyed.

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Reflections on Tisha B’av

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Parshat Devarim and Tisha B

Parshat Devarim and Tisha B’Av: Crying in Vain

July 24, 2009 · Filed Under Devarim, Holidays, Tisha Beav, Weekly Parasha ·

Written by: Nathan Light

This week begins the book of Devarim (Deuteronomy). The Rabbis consider this book, which is the final book of the five books of Moshe, as a review of events that have already transpired in the nation’s history. In this week’s Torah portion, we are reminded of the sin of the spies. Basically, before going into Israel the Jewish people requested to send out spies to scout out the land and come back with a report for the nation. The spies came back and told the nation that the inhabitants of the land were too strong to conquer and that it would be impossible to ever settle in Israel. Because of their lack of faith in Hashem (God), Hashem decreed that the present generation would not live to enter Israel, and would wander in the desert until they all died out.

A very interesting teaching is taught in connection to the sin of the spies. The Torah tells us, back in the book of Bamidbar (Numbers), that after hearing the evil report of the spies “The entire assembly raised up and issued its voice; the people wept that night” [Numbers: 14: 1] Our Rabbis teach us that in response to this weeping, Hashem declared “Because you wept for nothing, so shall it be that you will weep on this night throughout the generations”. That very night was Tisha B’Av (The ninth day of Jewish month of “Av”). The “weeping throughout the generations” that Hashem declared was referring to the future destruction of the first and second Holy Temples, that both occurred on that same day of Tisha B’Av.

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Parshat Devarim and Tisha B’Av: Crying in Vain

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ESSER AGAROTH - Israel: Rise of the Right (Updated)

Israel: Rise of the Right (Updated)

7 of the Fourth Month 5769

Tonight, a couple of friends began alerting me about a film just released by Ilan Mizrahi, "Israel: Rise of the Right."

(AlJazeeraEnglish YouTube) Ilan Mizrahi has spent 16 years photographing and filming right wing Israeli settlers in the West Bank city of Hebron. His film, Israel: Rise of the Right, looks at the followers of Rabbi Meir Kahane, an American-born rabbi and politician who proposed the mass expulsion of Arabs from Israel before he was assassinated in 1990.

I immediately began asking around who this guy was, whether it was a hack job, or worth watching because [as has been said in Rabbi Binyamin Kahane's HY"D name] "We want everyone to think we are crazy. Then maybe they will leave us alone."

The answer I got from my friend, political activist, the "Kalashnikover Rebbe" was quite surprising:

There are a few facts wrong here and there, but it wasn't biased at all, shockingly so. He focused all on Baruch Marzel and Itamar Ben-Gvir. He did not acknowledge the other factions and Kahanists, but not to anyone's detriment.

Ilan Mizrahi has even given over footage which served to exonerate Jews in court. So, so it is clear he is not out to get us.

I think it was a nice job. He filmed us for years. He has even become a "part of the community," and a regular presence at all our "events."

The four parts of the film are embedded below, together totaling 46 minutes. The film is mostly in Hebrew with English subtitles, with narration in English. When I finish the entire series, I will issue an update with synopses and commentary.

In the meantime, whether you are religious or secular, right or left-identified, check it out, and judge for yourselves.

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ESSER AGAROTH - Israel: Rise of the Right (Updated)

Parshas Korach: Korach

Parshas Korach: Korach’s Flaw

June 25, 2009 · Filed Under Uncategorized ·

Written by: Nathan Light

The primary event in this week’s parshah is the revolt that is held against Moshe and Aharon. Led by a man named Korach, the rebellion stemmed from jealousy towards Moshe and Aharon because of their elevated status among the nation (Moshe was the nation’s leader and Aharon was the high priest). The following verse depicts Korach’s statement to Moshe and Aharon:

“… the entire assembly ¾ all of them ¾ are holy and Hashem (God) is among them, so why do you exalt yourselves over the congregation of Hashem?” [Numbers: 16: 3]

Korach believed that every individual in the entire nation was on the same spiritual plane, and that no one should be more privileged than anyone else. At first glance, his logic seems well in place. Everybody in the nation does have his or her part to play and no one should be considered superior in any way. But from the great divine punishment that befell these rebels, it is clear that Korach’s argument was indeed flawed. So what was the root of his error?

A Midrash (inherited teachings of Moses from Sinai) on this week’s parshah reveals different statements that Korach exclaimed towards Moshe as he was sparking the revolt. Korach used two different examples that conveyed the same message, intending to embarrass Moshe’s level of knowledge and, ultimately, his capability of leadership:

Korach asked Moshe “Consider a cloak made entirely of Tcheilet (See footnote); does the cloak require that one puts Tzitzit on it?” When Moshe responded “yes”, Korach laughed at him saying, “Regarding a cloak of a different type of material, placing only one thread of Tcheilet exempts it from the obligation of Tzitzit. This one, which is made entirely of Tcheilet, should it not exempt itself!?”

Korach then asked Moshe “A room full of Torah scrolls; does it require a Mezuzah (See footnote)?” Again, when Moshe answered “yes”, Korach laughed and said with amusement “Regarding an empty room, only one small parchment containing a few verses from the Torah is needed at its doorpost to exempt it from the commandment of Mezuzah. A room filled with scrolls containing the entire Torah, should it not exempt itself!?”

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Parshas Korach: Korach’s Flaw

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Life in Israel: Rabbi Akiva and the curse of Torah without respect

Rabbi Akiva and the curse of Torah without respect

A [sort of] Guest Post by Simon SynettRabbi Akiva had 12,000 pairs of students and they all died in one period because they didn't treat one-another with respect. In Hebrew shelo nahagu kavod ze-lazeh. (Yevamos 62b) The gemara continues that from that time, the entire world was desolate until Rabbi Akiva took on the five apprentices who would later become the leaders of their generation. Clearly then, Rabbi Akiva and his students were considered as the transmitters of Torah of their time, the greatest scholars and teachers.

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Life in Israel: Rabbi Akiva and the curse of Torah without respect

"...MY SABBATHS SHALL YOU OBSERVE..."

“…My Sabbaths shall you observe…” [Leviticus: 19: 3 and 30]

This week’s parshah contains a large amount of various divine commandments; let’s focus on one.

“…My Sabbaths shall you observe…” [Leviticus: 19: 3 and 30]

The question that many commentators ask is why the plural usage of “Sabbaths” is used. Why couldn’t the verse have just said “My Sabbath shall you observe” in the singular? Furthermore, why didn’t the verse say “Observe the Sabbath”? Why does God speak in a possessive context and refer to it as “My Sabbaths”?

I believe that by calling it “My Sabbaths”, God is hinting to us that we are meant to observe Shabbos in the same manner as He does. How can we know how God observes the Sabbath? Upon creation, the Torah describes to us how God chose the seventh day of rest and depicts, so to speak, how he “observes” Shabbos himself. The verse says:

“On the seventh day God completed His work which He had done, and on the seventh day He rested (שבת) from all His work which He had done” [Genesis: 2: 2]

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PARSHAT MIKEITZ:GOD WAS WITH JOSEPH

Parshat Mikeitz: God Was With Joseph

Written by: Nathan Light

We mentioned last week about Joseph being sold as a slave to Egypt. The Torah explains that Joseph’s master “perceived that God was with him (Joseph)…he appointed him over his household…” [Genesis: 39: 3-4].

Later on, Joseph was thrown into prison for unjustified reasons. As a prisoner, the verses say “The prison warden placed all inmates of the prison in Joseph’s custody…as Hashem was with him…” [Genesis: 39: 22-23].

In this week’s Torah portion, Joseph was handpicked out of prison by Pharaoh himself, because Pharaoh was troubled by disturbing dreams he experienced, and he was informed that Joseph had a knack for interpreting dreams. After being told the meaning of his dreams, Pharaoh felt it necessary to put Joseph in charge of his palace, and he described Joseph as “…a man in whom is the spirit of God” [Genesis: 41: 37]. Sooner or later, Joseph was given complete dominion over Egypt.

It kind of sticks out that each time Joseph rose to power it was due to recognition of God being by his side. But how did Joseph’s master, the prison warden, or Pharaoh come to perceive that God was always with him? And just because God was “with Joseph”, why did it mean that Joseph had to become successful?I think the answer can be found by observing one of the Biblical accounts involving Abraham, Joseph’s great-grandfather. Earlier on in the Torah, it describes how three men wandering in the desert were invited by Abraham into his tent, and how he took care of them.

But immediately before Abraham runs after the men and calls them into his tent, the verse says “God appeared to him (Abraham)…” [Genesis: 18: 1].What was Abraham thinking!? God Himself appears before Abraham, and Abraham pushes Him aside for some strangers on the road!?However, later on as the men got up to leave, the verse says “The men had turned from there and went to Sodom (a city nearby), while Abraham was still standing before God” [Genesis: 18: 22].So in truth, Abraham didn’t really push God off, rather he “took Him along” while he tended his guests.

This episode was meant to teach a fundamental approach in serving God; our relationship with God is not meant to be limited within the prayer chapel, or only during the Sabbath or another Jewish holiday. Our connection to God has to take place in everything we do every day of the week. Furthermore, we may learn from this not to seclude ourselves in a corner and dedicate our lives solely to “religious” matters, we must go out in the world and make our day to day mundane encounters a religious experience as well.

We explained in last week’s portion, that Joseph recognized that everything was in the hands of God. But it wasn’t enough for Joseph to keep this idea in the realm of thought alone. Joseph allowed this overwhelming emotion to gush forth in every action he took, and he didn’t keep it to himself either, he lived this way of life openly for others to see and to learn for themselves.
The reason he was so successful was because, by possessing the ability to see God in everything and everyone, he was able peel off the layers of the physical world and understand its potential and true purpose. Being able to realize the true essence of every being allowed Joseph to understand how to relate to each and everyone he came into contact with and eventually find favor in their eyes.

Good Shabbos,

NZL


taken from: http://www.tzipiyah.com/

TORAT HARAV AVINER

Torat HaRav Aviner

Inspiring Torah from Rav Shlomo Aviner

From Tzipiyah.com (http://www.tzipiyah.com/):

"...I highly suggest visiting the blog and adding it to your bookmarks. If you own your own blog or website, make sure to let your readers know about this new blog. There is very little material on it right now but it is sure to be a great resource for all those who wish to explore religious zionist thought."

Rav Shlomo Aviner’s Blog - http://www.ravaviner.com

LESSONS LEARNED FROM YOSEF

Lessons Learned from Yosef

Filed Under Parshat HaChodesh, Vayeshev, Weekly Parasha ·


Written by: Ashira Gailor


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In Perek mem of this week’s Parsha, we find Yosef locked in a prison with Pharoah’s chief butler and chief baker. Both of these men, who had been thrown into the jail for offending the king, had dreams one night which had disturbed them. From previous experience, the charismatic Yosef knew he would be able to interpret the dreams, and invites the prisoners to explain their dreams to him. The former chief butler dreams of a grape vine with three branches growing and blossoming at a speedy rate, he then sees himself holding Pharoah’s goblet, filling it with juices and giving it to the king. The baker, on the other hand, dreams that he has three baskets full of food on his head. All of a sudden, a bird flies in and eats all of the baked goods from his baskets. Yosef informs both men that the symbolism of 3 in both dreams represents three days in which they fates would be decided and carried out. In the case of the butler, this would mean that he would be released from prison and reinstated in his job in three days’ time. The baker, however, was not as lucky-he too, would leave the prison in three days, but would not receive the same happy fate. Pharoah would hang him from a tree, and he would be left there for the birds to eat at his flesh.

When giving over his interpretation of the first dream, Yosef says to the butler:“Ki im ZICHARTANI itcha ka’asher yitav lach vi’asita na imadi chesed VIHIZKARTANI el paroh vihotzeitani min habayit hazeh” (30:14)I don’t have an Artscroll by me right now for a fancy translation, but the gist of the pasuk is that Yosef asks the butler to please remember him (”zichartani”, “hizkartani”) when he returns to work for Paroh, and put in a good word so Yosef can get out of jail, too.

However, the last pasuk of the parshah states:“Vi’lo zachar sar-hamashkim et Yosef, vayishkichehu”. The butler did not remember Yosef, he forgot him. A thought of Yosef did not even cross his mind after the incident for another two years, as we learn at the beginning of Parshat Miketz, when Pharoah has a dream that needs to be interpreted and the butler finally remembers the favour Yosef did for him all those years ago.A very interesting idea can be brought down here. When Yosef meets these two men and interprets their dreams, he has already spent ten whole years in jail. According to the midrash, each of those years was a punishment for the lashon hora he had spoken about his ten brothers (one year corresponding to each brother about whom he had spoken badly). Why would he have to wait another two years? The midrash answers he had to wait another two whole years as another punishment-one year for each time he asked the butler to remember him. (One year for having said “zichartani”, and one year for “vihizkartani”)

You’re probably wondering what could possibly have been wrong about Yosef asking the butler to “remember” him. The answer given, based on the midrash, is that Yosef should have had trusted in Hashem that everything would have worked out fine;he should not have been asking the butler to give him an “in” with Pharoah in order to ensure he would be freed. According to the Beit HaLevi, one should always believe that Hashem has planned out his destiny and will carry it out appropriately, and in a manner that suits our best interests. As can be seen from the two prisoners, we can never truly know what our fate is, regardless of the circumstances from which they develop. Both the butler and the baker were thrown into jail for the same reason, yet the outcomes they faced were polar opposites. Hashem always has a plan for us, and no matter which way it goes, negatively or positively, we have no way to know what it is. All we can do is keep our bitachon (trust) steadfast and know that everything will ultimately work out for the best, as Yosef should have done in this instance.

Rav Soloveitchik illuminates a slightly different dimension to this idea. When asked what would have happened had Yosef merely asked once, instead of saying Yosef would have been in jail for one year extra on top of the obligatory ten, The Rav answered that Yosef would have been freed that year, without any extra years added to his sentence. Although it appears this statement contradicts the aforementioned concept of Yosef being punished for his lack of trust in Hashem, Rav Soloveitchik continues to explain that (contrary to the idea brought down in the Beit HaLevi), one can not merely trust that Hashem will fix everything for us and not put in any effort ourselves. We must do what we can to help ourselves, while trusting in Hashem that things will pan out. According to this idea, it would have been fine, even proper for Yosef to try make an attempt to get help from the butler to get out of prison-that would be his personal hishtadlut (effort) in the matter, but then he would have to rely on his bitachon (trust) in Hashem to take care of the rest..as would have been demonstrated by not reiterating his request.

The lesson that we learn from Yosef is that it’s essential to have bitachon in Hashem and the plan that he has for our lives..but crucial not to forget to put in our own hishtadlut and make his plan pan out. May we all be zoche to find the balance between the two!!

Shabat Shalom

taken from Tzipiyah.com

PARSHAT VAYESHEV: JOSEPH'S DESCENT AND THE MESSAGE OF CHANNUKAH

Parshat Vayeshev: Joseph’s Descent and the Message of Channukah

Written by: Nathan Light

In this week’s Torah portion, we come across the story of Joseph and his descent into Egypt. Before being sold as a slave, Joseph was thrown into a pit by his brothers and the Torah depicts this event as follows: “…they cast him into the pit; and the pit was empty, no water was in it” [Genesis: 37: 24] Of course, if “the pit was empty”, it would be obvious that “no water was in it”! Why the redundancy?

The Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) answers that something is being hinted at within the verse. The Torah was trying to say that indeed “no water was in it” but there was something else in it: Snakes and scorpions. [Tractate Shabbos Page 22a].

This teaching is found in a very peculiar location within the Talmud. This specific section of the Talmud doesn’t discuss the story of Joseph what so ever, rather it discusses an entirely different topic: The holiday of Channukah. Unlike most of the other Jewish holidays, Channukah pretty much lacks a well-known text that illustrates its historical background. One of the only places that Channukah is spoken of in Jewish literature is in this very section of the Talmud. It starts off with a short historical description of what happened on that particular day and then goes on to discuss the different laws that pertain to celebrating the holiday in our time.In the middle of teaching these laws, the Talmud all of a sudden seems to take a break from discussing the topic Channukah! Out of nowhere it discusses the very verse in this weeks parsha (mentioned above) along with its explanation of “no water was in it”. This is extremely strange! Why does the Talmud deviate from it’s discussion and what in the world does the meaning of our verse have to do with the holiday of Channukah!?

Firstly, it’s important to define precisely where in the discussion of the Talmud does this digression arise. Within the laws of lighting the Channukah candles, the Talmud says that if the candles are placed too high above ground we have not properly fulfilled our obligation in lighting them. Immediately after this comes the “deviation” of our verse along with its explanation. After this the Talmud returns to its topic of the Channukah candles, and goes on to say that it’s best to place the Channukah candles by the doorstep of our homes. So, what intrinsic connection exists between our verse and the laws describing the placement of the Channukah candles?

Briefly, the main part of the story of Channukah describes how the Jews returned to the Holy temple after defeating the Greek army (we were under the Greek exile at the time). The temple was in shambles for it had been defiled by the Greeks, and the Jews were only able to find but one jar of oil, containing just enough oil to light the Menorah (the seven branched candelabrum of the Temple in Jerusalem) for one day only. But, as we know, God caused a miracle to occur and the Menorah remained alit for eight days.

The MaHaRaL of Prague (Rabbi Judah Loew, 1525 – 1609, an important Talmudic scholar, Jewish mystic and philosopher) explains that the miracle of the oil was only meant as a sign. Its purpose was to show the Jews that their victory over the Greek army was just as much an act of God as the miracle of the oil itself. They were meant to understand that God is responsible not only for the occurences that seem completely out of this world and above the laws of nature (i.e the miracle of the oil), but even for those occurences that appear to be brought about by man, within the laws of nature (i.e the miracle of the war).

Going back to the story of Joseph: Joseph’s descent into the pit could be viewed as the first step in the later-to-be Egyptian exile. It was after being thrown into the pit that Joseph was sold and brought to Egypt where years later his family would join him and eventually be forced into slavery for 210 years!Who knows what thoughts were plaguing Joseph after being thrown into a pit by his own brothers, his own flesh and blood! And after discovering he wasn’t alone in the pit, but was accompanied by snakes and scorpions, he must’ve imagined that death was right around the corner. But the strangest thing happened: Joseph wasn’t harmed at all!

At this point Joseph realized that everything he was experiencing was a direct manifestation of the will of God. What seemed to be a planned conspiracy by his brothers was in fact a heavenly designed pathway. (*See footnote*)This event changed Jospeh’s outlook for the rest of his life and throughout his experiences in Egypt, Joseph felt safe and secure that God was watching over his every move and no matter what occurred, he was being cared for in the best way possible.

This was not only a message for Joseph during his descent into exile, but for our entire nation in our future descents into exile:In the future we may become caught in the midst of a raging war with our enemies or find ourselves in a land that is not our own, and even though we may undergo tremendous pain and suffering and feel that the greatest gap has evolved between us and God… He is infact right by our side, doing only what’s best for us, even if we don’t see it that way.

And of course this is not only a lesson for Jewish exile, but for everything that occurs throughout our lives, in our day to day experiences. The Baal Shem Tov (Rabbi Israel son of Eliezer, the founder of Hasidic Judaism) says that not a leaf falls from a tree without God carefully guiding it. We, as Jews, are supposed to believe that God is not limited in any fashion, and controls every little aspect in each and every one of our lives.

Now we can understand how our (above mentioned) verse fits in so beautifully within the Talmudic discussion of the laws of Channukah. The Channukah candles serve as a reminder of God’s supervision and how closely He cradles us in His arms. Therefore we are taught that we are not to place the candles too high above ground, symbolizing that we shouldn’t falsely believe that God only exists in heaven and merely watches over us from up high, without any involvement in our lives.Rather, the Channukah candles should be placed at our doorstep, symbolizing that when we leave the confines of our own homes into a world filled with so much danger and darkness, we should instill ourselves with faith that even down in this world our lives are being directed by the hand of God, Who is not only watching over us, but guiding us throughout every step of the way.

Good Shabbos and Happy Channukah,

NZL

taken from Tzipiyah.com