Editor's Note:
Dear Friend,
As hard as it may be to believe in our world of ubiquitous media, I did not hear about the terror attack in Orlando until Monday night, nearly 36 hours after the tragedy. You see, Shabbat (the Jewish Sabbath) was followed by Shavuot, the two-day holiday on which we celebrate the divine revelation at Sinai. On these days, we live in a blissful island of technology-free living.
On Sunday morning, in some places even while the attacker was claiming 49 lives, Jewish communities all over the world gathered to read the 10 Commandments from the Torah, re-experiencing the moment when G‑d revealed Himself and gave humankind the blueprint for a perfected world.
Among these Ten Commandments is, of course the very unambiguous command not to commit murder. In Damascus, Paris, Madrid, Baghdad, and everywhere else in the world, murder is murder and it is reprehensible.
Whether in last week’s attack in Tel Aviv, this week’s attack in Orlando, or the daily attacks on innocent civilians around the world, there are millions of people suffering today due to twisted people following a hate-driven interpretation of one of the world’s leading faiths. As we reach out to the victims and their loved ones with sympathy, let’s also take a hard stand against the abuse of religion for the sake of terror. Let’s sound a universal chorus of voices for a return to the fundamental belief in the G‑d-given sanctity of human life that has made the freedoms of our modern world possible and given us hope for universal peace.
Mendy Kaminker
on behalf of the Chabad.org Editorial Team
Rules To Be Broken
The very first rule was made to be broken—the rule that light is light and darkness is darkness and each will remain in its place.
The first to break that rule was the very One who made it, when His glory descended upon Mount Sinai. There He gave us a Torah so that we, too, could continue breaking that rule—and all the rules that extend from it:
The rule that truth must remain in the mind, but not descend into the heart;
That serenity and spirituality must remain in secluded places and not enter your place of work;
That the innermost wisdom is to remain a secret of the wise and not spill out onto the street;
That your challenges, your upbringing, your handicaps must hold you back and not allow you to become who you really are.
All these and all their like are rules made to be broken, and Torah is the hatchet to bring down their doors.[Maamar Gal Einai 5737]
This Week's Features:
Printable Magazine
If Torah Is Divine Wisdom, Why Doesn’t It Read That Way?
When a story isn’t just a story by Tzvi Freeman
Hello Ask-the-Rabbi Rabbi,
I’m kinda disappointed about this Torah. I keep reading on your site about it being the ultimate divine wisdom. To me, it reads like a book of stories.
If it’s really a divine document, shouldn’t it read more like one of those ancient mystical texts, like the wild and wonderful Zohar or the cryptic and mystical Book of Formation?[Ms. Stick]
Hello Ms. Stick,
Now isn’t that amazing—the Zohar itself addresses your question:1
Rabbi Shimon said:
Woe to the person who thinks that Torah comes simply to tell stories and speak of earthly matters. If that were so, even in our times we could make a Torah, and we could do a much better job of it.If Torah is a storybook, we could write a much better one, the Zohar says. If Torah is just to tell of matters of this world, then the famous people of the world today have much better stories to tell. We should chase after them and compose a Torah from them.
Rather, all the words of the Torah are sublime matters and deep secrets.
Come and see: There is a higher world and a lower world, and the two are in a single balance. Israel is below, and the angels are way above. Concerning those supernal angels, it is written, “He makes the winds His angels.”
That is why, when one of these angels comes below, it must dress itself in the clothing of this world. If it would not do so, it would not be able to enter this world, and the world would not be able to endure it.
If this is so with angels, how much more so with the Torah that creates those angels and creates the entire world—and for which the entire world is sustained. If the Torah would enter this world without being dressed in earthly clothing, the world would not be able to endure.
The stories of the Torah are its clothing. Someone who considers this clothing to be the actual Torah, and imagines that is all there is to the Torah—his spirit expires from him, and he has no portion in the world to come.
That is why David said, “Open my eyes and I will gaze upon the wonders of Your Torah.” He wanted to see that which is beneath the clothing of the Torah.
Come and see: Clothing is visible to all. There are fools who see a person dressed in beautiful clothes, and see no further. But clothes are of value only because there is a body within them, and the body is of value only because of its soul.
Similarly, the Torah has a body. These are the mitzvahs of the Torah, which are called the body of the Torah, and that body comes clothed in earthly stories.
The fools of the world look at that clothing, those stories of the Torah, and they know no more and look no further to see what is within the clothing. But those who know better don’t look at the clothing. They see the body that is within it.
The wise, who are servants of the supernal King, they are those who stand upon Mount Sinai. All they see is the soul, which is the most important of the entire Torah. And there are times when they can see the soul of the soul of the Torah.
If Torah Is Divine Wisdom, Why Doesn’t It Read That Way?
When a story isn’t just a story by Tzvi Freeman
Hello Ask-the-Rabbi Rabbi,
I’m kinda disappointed about this Torah. I keep reading on your site about it being the ultimate divine wisdom. To me, it reads like a book of stories.
If it’s really a divine document, shouldn’t it read more like one of those ancient mystical texts, like the wild and wonderful Zohar or the cryptic and mystical Book of Formation?[Ms. Stick]
Hello Ms. Stick,
Now isn’t that amazing—the Zohar itself addresses your question:1
Rabbi Shimon said:
Woe to the person who thinks that Torah comes simply to tell stories and speak of earthly matters. If that were so, even in our times we could make a Torah, and we could do a much better job of it.If Torah is a storybook, we could write a much better one, the Zohar says. If Torah is just to tell of matters of this world, then the famous people of the world today have much better stories to tell. We should chase after them and compose a Torah from them.
Rather, all the words of the Torah are sublime matters and deep secrets.
Come and see: There is a higher world and a lower world, and the two are in a single balance. Israel is below, and the angels are way above. Concerning those supernal angels, it is written, “He makes the winds His angels.”
That is why, when one of these angels comes below, it must dress itself in the clothing of this world. If it would not do so, it would not be able to enter this world, and the world would not be able to endure it.
If this is so with angels, how much more so with the Torah that creates those angels and creates the entire world—and for which the entire world is sustained. If the Torah would enter this world without being dressed in earthly clothing, the world would not be able to endure.
The stories of the Torah are its clothing. Someone who considers this clothing to be the actual Torah, and imagines that is all there is to the Torah—his spirit expires from him, and he has no portion in the world to come.
That is why David said, “Open my eyes and I will gaze upon the wonders of Your Torah.” He wanted to see that which is beneath the clothing of the Torah.
Come and see: Clothing is visible to all. There are fools who see a person dressed in beautiful clothes, and see no further. But clothes are of value only because there is a body within them, and the body is of value only because of its soul.
Similarly, the Torah has a body. These are the mitzvahs of the Torah, which are called the body of the Torah, and that body comes clothed in earthly stories.
The fools of the world look at that clothing, those stories of the Torah, and they know no more and look no further to see what is within the clothing. But those who know better don’t look at the clothing. They see the body that is within it.
The wise, who are servants of the supernal King, they are those who stand upon Mount Sinai. All they see is the soul, which is the most important of the entire Torah. And there are times when they can see the soul of the soul of the Torah.
Come and see: The Torah has a clothing, a body, a soul, and a soul of the soul.Above, as well, there is clothing, body, soul, and soul of the soul. The heavens and its host, they are the clothing. The community of Israel, they are the body, and they receive a soul that is the beauty of Israel. This makes them a body to the soul. This soul of which we speak, which is the beauty of Israel, this is the actual Torah. And the soul of the soul, that is the Holy Ancient One. All of these unite one with the other.
Woe to those wicked people who say that the Torah is only a story, and see only that clothing. Fortunate are those good people that see the Torah as it should be seen.
As wine must be contained in a bottle, so the Torah must be contained in this clothing, these stories. But you must look deeper, for all the words and all the stories are no more than clothing.
It comes out that you’re right: Taking the Torah as a collection of stories is like talking to a mannequin—the clothes are there, but no one’s inside. Might as well read Harry Potter.
But when you probe deeper to uncover the secrets beneath those stories, only then does the Torah begin to shine. It shines a light so intense, so boundless, that the only way it could enter this world is dressed in these simple stories of Jacob and Esau, Joseph and his brothers, Moses and the children of Israel, and many more.
Another Mystery
But the Zohar is a very mysterious work. Even as it reveals its secrets, it creates yet more mystery. Here, as well, it leaves us with a puzzle to solve:
Many holy books have been written to transmit sublime matters and deep secrets of the universe, of the soul and of the Creator. The Zohar itself is one of them. These books exist in our world. And yet, despite the Zohar’s warning, our world continues to exist.
So, back to the same question: If these books can exist in our world without being dressed in earthly matters, why can’t the Torah as a whole?
The answer is thatThe Zohar and other mystical works never truly entered into our world. the Zohar and other mystical works never truly entered into our world. Not without those simple stories. Yes, the ink lies on physical paper, but their true meaning remains beyond our grasp. They’re just not part of our world. They demand that we leave behind our materialistic mindset and enter into a pure realm of the spirit. Otherwise we’re blowing soap bubbles, drawing pictures in the sky.
And the truth is that even those secrets a truly enlightened spirit would gain from the Zohar are still not yet anywhere near the entire depth of the Torah. The Torah is the mind and will of the Creator. How could a created being, no matter how spiritual, possibly see things as its Creator does? An infinite Creator doesn’t fit inside any words or ideas. Not even kabbalistic words and ideas.
So the Torah entered the world in a way that it could be grasped by all those who live practical lives down here, even a simple child. And what’s its deep-diving suit? Those simple stories.
So that when a small child reads about, say, Jacob and Esau, and grasps the lesson dressed within it, the child grasps that which “creates those angels and creates the entire world—and for which the entire world is sustained.” Just because it’s dressed up in some clothes doesn’t mean there’s any less in there. There’s a great big Creator of the universe in there.
The Art Gallery
Now, let’s ask a question:Let’s say we’re the elite. Do we skip the stories and go straight for their secrets? Let’s say we are the elite. Let’s say we’re hyper-spiritual super-holy sages, and we want to learn Torah. Do we skip the stories, since that’s just clothing? What about the body of the Torah—the dos and don’ts: do we skip those too and go straight for the soul—meaning, straight to the secrets taught in the writings of the Kabbalah?
So here is a parable that will help to answer that question. It’s a parable given by Rabbi Bere Wolf Kozhevnikov, rabbi of Yekatrinoslav at the end of the 19th century.
We’ll call them Enthused, Annoyed and Mesmerized.
You ask Enthused, “What’s so exciting? It’s just a painting of a bird in the forest.”
Enthused answers, “Just a painting? It’s magnificent! See how beautiful the artist made that bird! So realistic! And yet even more beautiful than the real thing!”
So now you turn to Annoyed, and you ask, “What’s so annoying? Isn’t it a beautiful painting? Look how lovely the bird and the trees!”
Annoyed answers, “Beautiful shmutiful. My dear friend, I know the artist personally. The artist is a person of deep spirit, a sage in all ways, with a mind that puts the greatest philosophers of our time to shame. And this is what this sage is renowned for? For a colorful painting of a silly little bird upon a tree?”
Fair enough. Now you turn to Mesmerized. “Excuse me! Ummm, person, hello! HELLO!”
Finally, Mesmerized turns and stares at your face, slowly coming back to this world. You say, “Really sorry to disturb you, but, you know, you really shouldn’t be so mesmerized with this painting. If you would know the artist, well, he’s a great philosopher, a deep thinker, and . . .”
“Yes,” Mesmerized interrupts, “I know the artist well. And I am amazed how such a great mind has managed to fit so much brilliance in the details of such a simple scene of a bird upon a tree.”
G‑d in the Details
Try this: Take some profound idea you’ve spent much time learning and thinking about. Say, the meaning of life. Or how to achieve happiness. Or “what is love?” Or “what is G‑d?” Or even just some new concept you want to market. Now try to explain your thoughts to a five-year-old. Bringing into his language. Use metaphor from his world. Keep to the point, without diluting it, but clarifying it and polishing it until it shines in its simplicity.
If you do the job all the way,Explain something deep to a little kid. I guarantee you will walk away enlightened. I guarantee you will walk away enlightened. You will grasp the depths of your own ideas in a way that you never before perceived. You won’t believe how much that little kid gave you, just by being so darn innocent and simple.
What did the child do for you? The child awakened a whole new depth of intelligence. The intelligence it takes to fit great ideas in small packages. And with that, everything was moved up a notch.
So too, the only mode of expression for the boundless and infinite is in the most simple, concrete, down-to-earth stories. The details, the nuances, they point us to a deeper beauty underlying that simplicity. And as we explore that beauty, we’re driven to a yet more magnificent beauty. And it continues ad infinitum. Indeed, as infinite as divine wisdom may be, far deeper is the wisdom to fit infinite wisdom into finite details.
So that, in that simple story, everything is there. G‑d Himself is there. And even a small child can grasp Him there. As long as you know that this is only the clothing, and that the Master Artist Himself lies within.
G‑d In His World
That’s the stories. But, although you didn’t ask, my answer would not be complete if I didn’t address the pragmatics of Torah.
The practical lessons are a whole new level. They are not just clothing—they’re the body of Torah itself. The clothing is not alive—it only brings out the beauty and the wisdom dressed within it. But the body, every cell is alive.
A soul breathes within that body, a pulse of life driving blood and oxygen into the dos and don’ts. And the very essence of the soul is tied up with that the body.Just as a body without a soul is not alive, so a soul without a body is aimless. Because just as a body without a soul is not a living body, so a soul without a body is an aimless, wandering soul without a home, without meaning or purpose.
A mitzvah, a halachah, is not just something you do or not do. A mitzvah is not just something you do. It is a droplet of the divine condensed and crystallized into physical action.Each do or don’t is another droplet of the divine, infinite wisdom from beyond the heavens, condensed and crystallized into physical actions performed with physical objects by a physical being—you. Immersed within that action, your entire being becomes a vehicle for that which is too great for infinite multiverses to contain. Through you, unbounded light openly makes its way into this world.
Let me put it this way: Just as you can’t build a relationship with a person so long as you consider them no more than a slab of meat, so you can’t feel the depth of Torah unless you look deeply into its eyes, ask the right questions, and then drink in with thirst the words of our sages that await those questions.
And yet you can study a person, and understand as much of that person that is possible to understand, and still not have any relationship with that person. Not until you have done something for that person, something that person deeply desires.
So too, and much more so: You can plumb the depths of esoteric wisdom and beat the angels at their own game—and even then, you are only grasping that which is possible for a created being to grasp. Let’s not fool ourselves—we are mere fantasies of G‑d, a nothingness imagining that it can fathom the mind that conjured it out of nothing. What relationship can there possibly be?
So G‑d says to us, “Do this mitzvah, please, for Me.”
And now you have all of your Creator—even that which defies understanding. In the act of a mitzvah, the created and the Creator become one.2
FOOTNOTES
1.Zohar III:152a.
2.For more on the above, see Tanya, chapter 4.-------
YOUR QUESTIONS
Why Do Women Wave Their Hands over the Shabbat Candles?I saw my mother and grandmother do it, but no one can explain it to me, other than saying we are bringing in the Shabbat energy. by Aron Moss
Question:
When lighting Shabbat candles, why do we wave our hands three times inwards before making the blessing? I saw my mother and grandmother do it, but no one can explain it to me, other than saying we are bringing in the Shabbat energy.
Answer:
Resting takes a lot of work. Many people are great at achieving, but find it hard to stop achieving. They know how to do, but don’t know how to just be. Shabbat is the day of rest, and to do it right, you need to know what resting means.
Resting is not doing nothing. If it was, there would be no reason to feel rejuvenated after a rest. Not-doing may not drain us, but why should it replenish us?
True rest is the ingathering of our soul energy.1 After expending our powers outward, we draw our energy back inward. During the workweek we are pulled in all directions, and our frantic activities drain our soul. The creativity and inventiveness that lies within has been exhausted, and so we need to draw our energy back to its source to be replenished and renewed.
Perhaps this is symbolized by the inward-waving motion at candle-lighting. We are beckoning our soul energy to come back to its source. For six days we were outward beings, investing ourselves in the world around us. On Shabbat we pull back, holding our energy in to regain focus and balance.
Our retreat from the externalities of life happens on three levels: action, speech and thought.2 On the level of action, we refrain from doing actual work on Shabbat. But on a deeper level, the level of speech, we refrain from even talking about work-related matters. We don’t make deals, and we don’t plan for the week ahead. We hold our soul energy close, using it only for enhancing our inner life—our connections with family, friends, community andG‑d.
And then there is an even deeper level of rest on Shabbat, the level of thought. When we reach this level, we feel as if our weekday life doesn’t even exist, and we don’t have a worry in the world.
So when you wave your hands three times, have in mind that you are about to enter a realm of inner rest, retreating from the superficial world and all its demands on three levels: You’ll stop working. You won’t talk about work. And you’ll even stop worrying about it.
When all those external layers are gone, what is left? Just you, your soul, and the relationships that really matter.
See also Why do we cover our eyes when reciting the blessing on the Shabbat candles?
FOOTNOTES
1.Likkutei Torah, Shabbat Shuvah 63c.
2.Likkutei Sichot, vol. 11, pp. 80–85.
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Why Is Hebrew Called the Holy Tongue (Lashon Hakodesh)?The Hebrew language is extremely potent. The Torah tells us that until the incident of the Tower of Babel, all of mankind spoke the same language: Biblical Hebrew. by Yehuda Shurpin
The Hebrew language is extremely potent. The Torah tells us that until the incident of the Tower of Babel, all of mankind spoke the same language: Biblical Hebrew.1 In fact, the power of the Holy Tongue was what fueled the initial success of the tower-builders.2 To deter them, G‑d “confused” their languages, and the many diverse languages were born.3
What makes this language holy?
The Language of Creation
In the book of Genesis we read how G‑d created the world: “G‑d said, ‘Let there be light,’ and there was light.”4 This was not simply rhetoric; these words contained the G‑dly energy that created light. The Torah describes ten such phrases—Ten Utterances through which the world was created.5 Everything that exists was created through the energy within those Hebrew words.6
The Kabbalists explain that unlike human speech—which once spoken is gone—G‑dly “speech” is everlasting, as it says in Psalms, “Forever, O G‑d, Your word stands in the heavens.”7 So the Ten Utterances are still in the heavens, constantly re-creating and energizing the world.8 (For more on this, see The Baal Shem Tov on Perpetual Creation.)
Since everything is created through words, the Hebrew name of an object expresses the very energy that gives it existence. This is why it was Adamwho named the animals, for it took great wisdom to be able to grasp the character of each animal and give it its true name.
Clean Language
Maimonides, in his Guide for the Perplexed, submits that Hebrew is holy because it doesn’t explicitly name private body parts and acts: “The Hebrew language has no special name for the reproductive organs in females or in males, nor for the act of procreation, nor for semen, nor for excreta. The Hebrew lexicon has no original terms for these things, and describes them only through figurative allusion and hints . . .”9
The Language of Prophecy
Nachmanides takes issue with Maimonides’ opinion, stating that a language cannot be defined as holy simply because it omits seemingly vulgar words—words, he argues, that are not vulgar at all, because sexuality is indeed holy if one’s intentions are pure. Nachmanides is of the opinion that Hebrew is inherently holy because it is the language through which G‑d communicated the Ten Commandments and the Torah on Mount Sinai, it’s the medium for His communication with prophets, and it’s the language of the names of G‑d and His angels.10
The Dilemma
We now come to a paradoxical dilemma. On the one hand, as Maimonides points out, sexual acts and organs do not have Hebrew names because they are seemingly vulgar. On the other hand, since everything in this world exists only because of the energy within its Hebrew name, they must have Hebrew names—which means they must be holy, as Nachmanides believes.
The Rebbe resolves this dilemma by delving deeper into Maimonides’ own musings about pre-sin reality and post-sin reality. Before the sin of the Tree of Knowledge, sexual actions and organs were like any other acts and organs, and there were surely names for them in the Holy Tongue. But after the sin, Adam and Chavah became aware of their sensuality, and these actions and organs became inextricably linked to lust. We therefore don’t know their names, because their holiness is beyond us.
(Interestingly, the Rebbe’s explanation draws the opinions of Nachmanides and Maimonides closer together, since both are of the opinion that sexuality can be holy or profane depending on the context.)11
Unique Spiritual Energy
Rabbi Yeshayah ha-Levi Horowitz, known as the Shaloh, points out that the words and letters of other languages were arbitrarily chosen by man. In the Holy Tongue, however, there is significance to the name, shape and sound of each letter, each alluding to unique spiritual energy and attributes.12
Should I Speak Hebrew?
Our sages tell us that one who lives in the land of Israel, eats in a state of ritual purity, speaks in the Holy Tongue, and recites the Shema every morning and evening is assured a portion in the world to come.13 Furthermore, theZohar states that when we speak in the Holy Tongue, the Shechinah (Divine Presence) rests upon us.14
Yet, on the flip side, it is precisely because of the holiness of the language that many reserved it as a special language to be used only for Torah learning and prayer.15
But as important as it is to speak, pray and study in Hebrew, it is much more important to actually comprehend what you’re saying and learning. It is for this reason that the Talmud was written in Aramaic. And it is for this reason that, despite all we have said, if one does not understand Hebrew, he should pray in the language that he understands.
To learn more about the uniqueness of the Hebrew letters, you can read (orwatch) Letters of Light by Rabbi Aaron L. Raskin, or watch the fascinating KabbalaToons series KabAlefBet!: The Kabbalah of every one of the letters of the Hebrew alphabet.
FOOTNOTES
1.Genesis 11:1.
2.See Zohar I:75b.
3.Genesis 11:6–7.
4.Genesis 1:3.
5.Ethics of the Fathers 5:1. The Ten Utterances consist of the nine times in the creation story that the verses state “G‑d said . . . ,” as well as the first verse in Genesis, “In the beginning, G‑d created the heavens and the earth.”
6.Creations that are not explicitly mentioned in the creation story were created through the transmutation andgematria (numerical value) of the words of the Ten Utterances.
7.Psalms 119:89.
8.See Tanya, Shaar ha-Yichud veha-Emunah, ch. 1.
9.Guide for the Perplexed 3:8.
10.Nachmanides, commentary to Exodus 30:13.
11.For more on this, see Likkutei Sichot, vol. 3, p. 893, and Guide to the Perplexed, the Holy Tongue, and Holy Intimacy.
12.Rabbi Yeshayeh ha-Levi Horowitz, Shnei Luchot Habrit, Toldot Adam, Bayit Acharon 16.
13.Jerusalem Talmud, Shabbat 9:1.
14.Zohar II:129b.
15.See, for example, Kuzari 2:67–72. See also notes of the Chatam Sofer on Magen Avraham, Shulchan Aruch, Orach Chaim 85.
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Am I Giving Too Much?
I feel taken for granted, unappreciated and exhausted! by Rosally Saltsman
Dear Rachel,
I generally enjoy giving, but a couple of my close family members don’t seem to ever be satisfied with how much or what I give. Either they want more or they want something different. All the joy thatI feel taken for granted comes with giving is drained away from me by their reactions. I feel taken for granted, unappreciated and exhausted! I realize that giving is a laudable Jewish activity, but I’m tired and resentful, and have no desire to do anything for these family members anymore.
What can I do?
Spent
Dear Giver,
It is true that Judaism considers giving to be a laudable activity. But, like allmitzvahs, giving is defined by parameters: when, what and how much. Whether the mitzvah is giving donations to the Temple, showing respect for parents or giving alms to the poor, there are instructionsGiving and receiving has to be reciprocal for when and how much to give.
Some people will continue to take as long as you continue to give to them. That’s not good for the giver, who becomes exhausted and resentful, or for the receiver, who does not learn self-sufficiency, independence and gratitude.
Giving and receiving also has to be reciprocal in relationships, so that everyone learns how to give and how to receive graciously. Receiving is also a form of giving.
Of course, there are relationships that are mostly one-directional. Think about a mother and her children. But even then, the children eventually grow up and start giving back, especially if attitudes of giving, appreciation and responsibility have been modeled for them.
So I would say that the first thing to do would be to step back and objectively evaluate the giving/receiving dynamic in your family and how reciprocal it is, as well as how demanding it has been on you. Then take steps to change the dynamic for the better by doing one or all of the following:
- Set limits on your time, energy and other resources, and stick to those boundaries.
- Find ways to recharge your batteries, such as getting a massage or going to an inspiring class.
- Model appreciation for the things you receive.
- Examine why you get upset when too many demands are made on you, and explain your reaction to the people who are dependent on you.
- Allocate responsibilities to family members so that there’s less pressure on you.
- Teach skills to family members so they are more self-sufficient and not dependent on you. Be sure not to judge or criticize when they exercise this independence.
- Spend time with your family members, and take turns expressing gratitude for what others (and G‑d) have done for you.
Ultimately, when your family asks you to give more, they are actually trying to connect. The word for “love” in Hebrew, ahavah, is linked to the Aramaic wordhav, which means “to give.”1 You grow to love someone when you give to them. And so, to create a loving family, you need to give the members of your family opportunities to give to you and to each other.
We all love to feel needed, but a mother’s job is to work herself out of a job, so that when she does give, it’s purely out of love rather than necessity.
I wish you luck in guiding your family members on the path to independence and gratitude, and towards experiencing the joy of giving so that you will be able to give with a full and loving heart.
Rachel
FOOTNOTES
1.See Rabbi Eliyahu Dessler, Michtav Me’Eliyahu, vol. 1, Kuntres HaChesed, pp. 35–38.-------
VIDEO
The Written and the Oral Torah
What is the “Oral Torah”? What role does the rabbinic tradition play vis-à-vis the Bible? The dialectical interplay, sanctioned at Sinai, between the Oral Torah and the Written Torah. by Michael Chighel
Watch (8:41)<script language="javascript" type="text/javascript" src="http://embed.chabad.org/multimedia/mediaplayer/embedded/embed.js.asp?aid=3211391&width=auto&height=auto"></script><span style="clear:both;" class="lb" id="lbdiv">Visit <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish.TV</a> for more <a href="http://www.chabad.org/multimedia/default_cdo/aid/591213/jewish/Video.htm">Jewish videos</a>.</span>
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What Time Is It for G-d?
The world consists of various time zones. Consequently, commandments which are dependent on time take place at different times in the various places where Jews live. One region can be celebrating Shabbos, while another is busy at work.
Watch (4:27)http://www.chabad.org/3346480
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PARSHAH
Journey Toward PeaceThe Torah describes three laws: 1) the “wayward woman” 2) the nazirite 3) the Priestly Blessing by Menachem Feldman
It’s hard to be spiritual in a material world. Our possessions come to possess us; we can’t put down our smartphones or that last piece of chocolate cake. We can spend years working to achieve success in a career, in a relationship or in any other worthy pursuit, and then throw it all away for a foolish, temporary temptation.
So how do we achieve harmony in ourOur possessions possess uslives? How do we get to a place where there is no conflict between our spiritual goals and our physical needs?
In the portion of Naso, the Torah teaches us how to move from spiritual folly to inner peace. It does so by describing three laws: 1) the “wayward woman”; 2) the nazirite; 3) the priestly blessing, which concludes with the blessing for peace.
First the Torah describes the law of the “wayward woman.” The Hebrew word for “wayward” (sotah) is related to the word for “foolishness” (shtut). TheTalmud states, “A person does not commit a transgression unless the spirit of folly enters him.” Thus, the sotah personifies the person who acts against his or her better judgment as a result of great temptation.
To discover how to overcome the state of the sotah, we look to the next portion, the portion of the nazirite, which when understood correctly is the secret to achieving the inner spiritual harmony described in the priestly blessing.
The nazirite—the man or woman who takes a vow to temporarily refrain from drinking wine, cutting hair and becoming ritually impure—is referred to as “holy.” Yet, paradoxically, the Torah teaches that at the conclusion of the nazirite period he or she must offer a sin offering. This implies that although the choice to become a nazirite was the right choice for that person at that specific time, and thus a holy choice, the nazirite way of life is not the preferred one.1
In Torah’s ideal model of holiness, the human being engages with the physical world and imbues it with spirituality, creating peace between body and soul. But occasionally, in order to achieve this ideal state of holiness, a person may have to take the path of the nazirite. If one wants to ensure that he is in control, that the wine, The human imbues the physical world with spiritualitychocolate cake or smartphone will indeed enhance his spiritual life, then sometimes he first has to disengage. He has to demonstrate that he can survive for a period of time without dependence on the specific material possession.
After refraining from drinking wine for 30 days, the nazirite can return to the consumption of wine while still maintaining his holiness. Through undergoing the process of the nazirite, one can be holy while engaged in the world. He can use his possessions as tools to attain his spiritual goals, not detract from them.
The Torah provides the roadmap to journey from sotah to nazirite to the priestly blessing—from folly to control to peace and harmony.
FOOTNOTES
1.See Talmud, Taanit 11a.
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How to Be a Nice PersonShe didn't have a single friend, couldn't get along with anyone, and couldn't maintain a relationship. by Elisha Greenbaum
There was once a woman who had a very serious problem. She was 26 years old and as lonely as a stone in a field. She didn’t have a single friend, couldn’t get along with anyone, and couldn’t maintain a relationship. Why? Because, to put it bluntly, her behaviour was obnoxious. She was petty, she was selfish, she was jealous and she was cruel. She tried desperately to control her negative traits, and spent years in every kind of counseling and therapy, without success.
When she thought she had reached the end of her rope, she heard that there was a wise, saintly man in Brooklyn who might be able to help her with her problem: Rabbi Menachem M. Schneerson, leader of the worldwide Chabad-Lubavitch She was petty, selfish and jealousmovement. She came to him and presented him with an eight-page analysis of her problem.
The venerable rabbi, known as the Rebbe, gave her some very simple advice. He told her that when she returned to the college campus where she was attending school, she should make it a habit to serve other people during meals.
“Whatever it is that someone else might need,” the Rebbe said, “the butter, the sugar, the salt, a glass of water, whatever it is, it should become your habit to bring it to them.” The woman was relieved. Instead of analyzing her, the Rebbe had given her something she could actually do.
Looking back, she saw it this way: “A selfish, petty, egotistical person came to the Rebbe and said, ‘Rebbe, I need advice. I don’t know what to do. I’m not a nice person. What should I do?’
“And the Rebbe said, in effect, ‘Not nice? So be nice. What’s the question? You don’t like being not nice? So, who’s forcing you? You want to be nice? Good. Then here’s how you start: Bring somebody a glass of water.’”
In other words, if you’re not a nice person, don’t stop and analyze it. Just start thinking, speaking and acting in a nice manner.1
In this week’s Torah portion we read about the 10 plagues that G‑d visited upon the Egyptians, and Pharaoh’s final capitulation before letting the Jews leave. It’s a fascinating story, filled with drama and excitement, and we recount it each year at the Passover Seder.
At its most basic level, the Torah is describing an actual series of historical events, peopled by a cast of real-life characters. But the story can also be read as an allegory of our collective soul-journey from the darkness that is exile towards the freedom to worship G‑d on His terms. From this perspective, the Egyptians represent the forces of unadulterated evil, while the 10 plagues are stages in the gradual abnegation of ego and the process of revealing G‑d’s active presence on this world.
So, for example, after eight previous stages, the ninth plague of darkness is described in the Torah as “thick darkness over the entire land of Egypt for three days. No man saw his fellow and no one rose from his place for three days.”2
Read at its most literal level, the Torah is simply describing the cloyingly thick veil of darkness that descended on the Egyptians, trapping them in their homes for three days in a row, unable to see each other or even to stand up straight. However, implicit within the text is also a profound moral teaching: The true definition of darkness is a person who cannot The darkness was not a punishment“see his fellow” or respond to his needs. And someone who doesn’t care about the needs of others will never “rise from his place.” He’ll be stuck in the same rut for the rest of his life, unhappy with himself but unable to change for the better.
So the darkness was not just a punishment for the Egyptians’ sins. It was a manifestation of their lack of empathy and caring.
It takes a Moses to point out the artificiality and instability of our present existence. A true leader will tell you that if you want to like yourself and want to be admired, don’t waste your time sitting around in your current darkness—get up and be of service to another. If you can learn this lesson, thinking and caring about friends and strangers before you worry about yourself, then eventually you’ll be able to free yourself from your own private gloom and start along the path to the Promised Land.
FOOTNOTES
1.From Doesn’t Anyone Blush Anymore?
2.Exodus 9:22–23.
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Everyone Is Special
Though we are doing the same actions, the mitzvahs are as unique as the individuals performing them. No one can do your mitzvah. by Yitzi Hurwitz
With 176 verses, Naso is the longest portion in the Torah. It is always read right before or right after Shavuot. This is an indication that there must really be something to be learned here.
The Parshah starts with the responsibilities of the tribe of Levi, which includes transporting the Mishkan. Then we have the priestly blessing given by thekohanim. Finally, it ends with the offerings brought by the princes of each of the Israelite tribes at the time of the Mishkan’s inauguration.
Each class of Jews is mentioned with regards to its service in the context of the Mishkan, which binds us all together.
What central lessons can be learned from these three sections—the Levites’ responsibilities, the kohanim’s blessing and the Israelites’ inaugural offerings?
The service of the Levi was manual labor, moving and hauling parts of the Mishkan. This teaches us that even physical work can be holy. We must serve G‑d not only with Torah and mitzvahs, but with our physical day-to-day actions.
We are told that, with love, the kohen blesses all of the Jewish people with physical abundance, grace and peace. At that time he is made to recognize that G‑d loves and values every Jew, in every place and at every moment, and wants only the best for him and her. So must we realize the value of each Jew and seek to have them included in G‑d’s service. We must find pleasure in each other’s good fortune, and seek to help those who haven’t found theirs yet.
It seems that the 12 princes brought the same offering. But if one is to delve deeper into the symbolism of each offering, you will find that what seemed to look the same was unique in meaning, and therefore truly different. This is why each offering had to be separately recorded in the Torah. Though they look alike, they are not. When we do a mitzvah, it might seem that it is the same as the next person’s mitzvah: we both put on tefillin, or we both lightShabbat candles, etc. In truth, we are all different. Though we are doing the same actions, the mitzvahs are as unique as the individuals performing them. No one can do your mitzvah.
So you see, your physical actions are holy, your physical prosperity is cherished, and your mitzvahs are unique. We can’t do without you.
Writing these weekly messages has made me realize that I have my own way of seeing the world. It has made me realize that I have something different to contribute.
Thanks to you, I feel that my efforts are valued, and I feel loved and cherished.
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Naso In Depth
A condensation of the weekly Torah portion alongside select commentaries culled from the Midrash, Talmud, Chassidic masters, and the broad corpus of Jewish scholarship.
Parshat Naso In-Depth
Numbers 4:21-7:89
Parshah Summary
The Parshah of Naso opens with G‑d’s instruction to Moses to “raise the heads” (the Torah’s idiom for “take a count”) of the Levite families of Gershon, who were charged with the task of transporting the doorway curtains, tent coverings and tapestries of the Tabernacle (the portable Sanctuary which the children of Israel erected in their encampments in the desert). The Gershonites were one of the three Levite clans, which carried the names of Levi’s three sons: Gershon, Kohath and Merari.
The previous Parshah of Bamidbar recorded the figures for the census taken of all Levite males from the age of one month and up (altogether, they numbered 22,300). In Naso a second count is taken, of those who will be doing the actual work oftransporting the Sanctuary—the Levite men between the ages of 30 and 50.
The results of this census were: Kohath—2,750; Gershon—2,630; Merari—3,200. Total of the Levite “workforce”: 8,580.
Having thus concluded its census of the families and tribes of Israel and its designation of their camping places around the Sanctuary, the Torah now commands, “Send out of the camp all who are afflicted with tzaraat, who are contaminated by a bodily discharge, and those contaminated by contact with the dead” until such time as they are cleansed of theirritual impurity.
The sotah is a woman who acts in a way that causes her to be suspected of adultery (i.e., she is warned by her husband regarding her relations with another man, and subsequently secludes herself with that man, before witnesses). The Torah instructs that she be tested with “bitter waters”:The Wayward Wife
If a man’s wife go astray, and commit a betrayal against him . . . and the spirit of jealousy come upon him . . .
Then shall the man bring his wife to the priest. He shall bring her offering for her, the tenth part of anephah of barley meal; he shall pour no oil upon it, nor put frankincense on it, for it is an offering of jealousy, an offering bringing iniquity to remembrance . . .
The following oath is then administered to the sotah:Then shall the man bring his wife to the priest. He shall bring her offering for her, the tenth part of anephah of barley meal; he shall pour no oil upon it, nor put frankincense on it, for it is an offering of jealousy, an offering bringing iniquity to remembrance . . .
The priest shall take holy water in an earthen vessel; and of the earth that is on the floor of the Tabernacle shall the priest take, and put it into the water.
Then the kohen shall stand the woman up before the L‑rd and expose the [hair on the] head of the woman; he shall place into her hands the remembrance meal offering . . .
“If no man has lain with you and you have not gone astray to become defiled [to another] in place of your husband, then [you will] be absolved through the bitter waters which cause the curse.
“But if you have gone astray to another instead of your husband, and you have been defiled . . . may G‑d make you for a curse and an oath among your people. . . . These curse-bearing waters shall enter your innards, causing the belly to swell and the thigh to rupture.”
The woman shall say: “Amen, amen.”
It shall come to pass: if she had been defiled and was unfaithful to her husband, the curse-bearing waters shall enter her to become bitter, and her belly will swell and her thigh will rupture. The woman will be a curse among her people.
But if the woman had not become defiled and she is clean, she shall be exempted and bear seed.
But if the woman had not become defiled and she is clean, she shall be exempted and bear seed.
A nazir is a man or woman who, out of a desire to “separate themselves to G‑d,” takes a vow of nezirut(“abstinence”) from certain worldly pleasures and involvements, either for a set period of time or for their entire lifetime. One who takes this vow is forbidden to drink wine, cut his or her hair, or to become tamei(ritually impure) through contact with a dead body—even for a close relative—for the duration of thenezirut.The Nazir
The prohibition against wine is all-encompassing:
He shall abstain from wine and wine-brandy, and shall drink no vinegar . . . nor shall he drink any beverage of grapes, nor eat grapes, moist or dried. . . . He shall eat nothing that is made of the grapevine, from the seeds to the skin.
At the conclusion of the period of nezirut, the nazirbrings a series of offerings—a male lamb as an “ascending offering,” an ewe lamb as a “sin offering,” and a ram as a “peace offering” (for the definitions of the different types of offerings, see summary for theParshah of Vayikra). The nazir’s hair, which had grown freely throughout the nezirut, is now completely shorn and burnt in the fire beneath the peace offering.The Priestly Blessing
G‑d spoke to Moses, saying:
Speak to Aaron and to his sons, saying: Thus shall you bless the children of Israel; say to them:
“May G‑d bless you and keep you. May G‑d make His face shine upon you, and give you grace. May G‑d lift up His face to you and give you peace.”They shall set My name upon the children of Israel; and I will bless them.
Wagons and Oxen
It came to pass on the day that Moses had finished setting up the Tabernacle, and had anointed and sanctified it, and all its vessels, and the altar and all its vessels . . .
The nesi’im of Israel, heads of the house of their fathers, who were the princes of the tribes . . . approached; and they brought their offering before G‑d.Two wagons and four oxen were given to the Gershonites, who transported the Sanctuary’s tent coverings and tapestries. The remaining four wagons and eight oxen were given to the Levite families of Merari, who transported the Sanctuary’s 48 wall panels, 165 foundation sockets, 69 posts and other structural components. “But to the sons of Kohath he gave none, because the service of the most holy belonged to them: they bore [the Sanctuary’s vessels] on their shoulders.”
Twelve Times Thirty-Five
He that offered his offering the first day was Nachshon the son of Aminadav, of the tribe of Judah.
His offering was: One silver dish, the weight of which was a hundred and thirty shekels, and one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meal offering. One spoon of ten shekels of gold, full of incense. One young bullock, one ram, one yearling lamb, for a burnt offering. One kid of the goats for a sin offering. And for a sacrifice of peace offerings: two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nachshon the son of Aminadav.
One silver dish, the weight of which was a hundred and thirty shekels, and one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them were full of fine flour mingled with oil for a meal offering. One spoon of ten shekels of gold, full of incense. One young bullock, one ram, one yearling lamb, for a burnt offering. One kid of the goats for a sin offering. And for a sacrifice of peace offerings: two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethanel the son of Zuar.
After listing the twelve tribes’ offerings on the first twelve days of Nissan, the Torah summarizes:
This was the dedication of the altar, on the day when it was anointed, by the princes of Israel: twelve dishes of silver, twelve silver bowls, twelve spoons of gold. . . . All the silver vessels weighed two thousand four hundred shekels. . . . All the gold of the spoons was a hundred and twenty shekels.
All the oxen for the burnt offerings were twelve bullocks, the rams twelve, the yearling lambs twelve, with their meal offering. The kids of the goats for sin offerings, twelve. And all the oxen for the sacrifice of the peace offerings were twenty-four bullocks, the rams sixty, the he-goats sixty, the yearling lambs sixty.
From Our Sages
If a man’s wife goes astray (5:12)
A person does not sin unless a spirit of folly enters into him. (The word the Torah uses for the sotah’s “going astray,” shtut, also means “folly” and “insanity.”)
(Talmud, Sotah 3a)
moreShe acted like an animal; therefore her offering is of animal feed.
(Talmud, Sotah 14b)
Every Jew, whether righteous or wicked, has two souls. . . . One soul . . . clothes itself in the person’s blood to animate the body [and is the source of its egocentric drives and desires] . . . and the second soul of a Jew is literally a part of G‑d above [and is the source of the person’s striving to unite with G‑d] . . .The body is called a “small city”: as two kings wage war over a city, each wishing to capture it and rule over it—that is to say, to govern its inhabitants according to his will, so that they obey him in all that he decrees for them—so do the two souls (the G‑dly [soul] and the vitalizing animal [soul] that derives from kelipah) wage war against each other over the body and all its organs and limbs.
The desire and will of the G‑dly soul is that it alone should rule over the person and direct him, and that all his limbs should obey it and surrender themselves completely to it and become a vehicle for it, and serve as a vehicle for its ten faculties [of intellect and emotion] and three “garments” [thought, speech and action] . . . and the entire body should be permeated with them alone, to the exclusion of any alien influence, G‑d forbid. . . . While the animal soul desires the very opposite . . .
(Tanya)
The priest shall write these oaths in a scroll, and he shall blot them out with the bitter water (5:23)
Great is peace! To make peace between husband and wife, the Torah instructs that the name of G‑d, written in holiness, should be blotted out in water. (The text of the oath administered to the sotahincluded the divine name.)
(Talmud, Chullin 141a)
It shall come to pass: if the woman had been defiled . . . her belly will swell and her thigh will rupture (5:27)
Just as the waters test her, they also test him (i.e., if she is guilty, the same happens to the adulterer).
(Talmud, Sotah 27b)
But if the woman had not become defiled, and she is clean, she shall be exempted and bear seed (5:28)
G‑d compensates her for her humiliation. If she was barren, she will now conceive; if she gave birth painfully, she will now give birth with ease; if she used to give birth to unattractive children, she will now give birth to beautiful children . . .
(Jerusalem Talmud, Sotah 3:4)
Though a vine is supported by straight reeds and forked reeds, it cannot stand up under the weight of the wine in the grapes. So if wine’s own mother cannot bear its burden, how then can you?
(Midrash Rabbah)
When Noah took to planting, Satan came and stood before him and said to him: “What are you planting?” Said he: “A vineyard.” Said Satan to him: “What is its nature?” Said he: “Its fruits are sweet, whether moist or dry, and one makes from them wine, which brings joy to the heart.” Said Satan to Noah: “Do you desire that we should plant it together, you and I?” Said Noah: “Yes.”What did Satan do? He brought a lamb and slaughtered it over the vine; then he brought a lion and slaughtered it over it; then he brought a monkey, and slaughtered it over it; then he brought a swine and slaughtered it over it; and he watered the vine with their blood. Thus he alluded to Noah: When a person drinks one cup, he is like a lamb, modest and meek. When he drinks two cups, he becomes mighty as a lion and begins to speak with pride, saying: Who compares with me! As soon as he drinks three or four cups he becomes a monkey, dancing and frolicking and profaning his mouth, and knowing not what he does. When he becomes drunk he becomes a pig, dirtied by mud and wallowing in filth.
(Midrash Tanchuma)
Whoever fasts is termed a sinner. . . . For it has been taught: . . . What is the Torah referring to when it says, “And make atonement for him, for that he sinned by his soul”? Against which soul did he sin? That he denied himself wine. Now, if this man who denied himself wine only is termed “a sinner,” how much more so he who denies himself the enjoyment of ever so many things!
Rabbi Eleazar says: He is termed holy. For it is written (ibid., v. 5), “He shall be holy; he shall let the locks of the hair of his head grow long.” Now, if this man who denied himself wine only is termed “holy,” how much more so he who denies himself the enjoyment of ever so many things!
(Talmud, Taanit 11a)
moreShimon Hatzaddik said: In the whole of my life, I never ate of the guilt-offering of a nazir, except in one instance. There was a man who came to me from the south. He had beautiful eyes and handsome features, with his locks heaped into curls. I asked him: “Why, my son, did you resolve to destroy such beautiful hair?” He answered: “In my native town I was my father’s shepherd, and on going down to draw water from the well I saw my reflection [in its waters]. My heart leaped within me and my evil inclination assailed me, seeking to compass my ruin, and so I said to it: ‘Evil one! Why do you plume yourself over a world that is not your own? For your end is but worms and maggots. I swear that I shall shear these locks to the glory of Heaven!” Then I rose and kissed him upon his head and said to him: “May there be many nazirites such as you in Israel. Of one such as yourself does the verse (Numbers 6:2) say: ‘A man or a woman who shall pronounce a special vow of a nazir, to consecrate themselves to G‑d.’”
(Talmud, Nazir 4b; Sifri)
Why does the Torah section dealing with the laws of the nazir follow immediately after the section dealing with the laws of the sotah? To tell you that whoever sees a sotah’s ruin should forswear wine.
(Rashi)
Once, in the early days of Chassidism, a learned Jew happened upon a farbrengen (a chassidic gathering). Taking in the sight of half-empty vodka bottles on the table, of Jews singing and dancing instead of studying Torah, he cried: “Jews! The Holy Temple is in ruins, Israel is in exile, and you dance and drink?!”Present at the farbrengen was Rabbi Dovid Purkes, a senior disciple of the Baal Shem Tov. “I have a question for you,” said Rabbi Dovid to the visitor. “In one place, Rashi writes that a nazir’s vow to abstain from wine is an appropriate reaction for one who witnesses human susceptibility to corruption by physical appetites. But only a few verses later, Rashi quotes the Talmudic opinion which regards the nazir’s abstinence as a sin. Which is it? Is drinking wine a positive or a negative thing to do?
“I’ll tell you the difference between the two cases,” continued Rabbi Dovid. “The first statement by Rashi is addressed to one who ‘sees a sotah’s ruin.’ A person who is capable of seeing the negative in a fellow Jew had better not drink wine. Wine will agitate his heart, and he’ll probably be roused to discover more failings and deficiencies in his fellows. But someone who is blessed with the ability to see only the good in his fellow—for him to avoid getting together with other Jews for a l’chaim is nothing less than sinful. An infusion of wine into hisheart will stimulate it to uncover the hidden good in the hearts of his fellows.”
(Reshimot Devarim)
With G‑d’s blessing comes His protection of the blessing. A mortal king has a servant in Syria, while he himself lives in Rome. The king sends for him. He sets out and comes to him. He gives him a hundred pounds of gold. He packs it up and sets out on his journey. Robbers fall upon him and take away all that he had given him and all that he had with him. . . . But when G‑d blesses one with riches, He also guards them from robbers.
(Midrash Rabbah)
He will give you the wisdom to be gracious to each other and merciful to each other.
(Midrash Rabbah)
He will turn His face towards you, for it is not the same thing for a man to greet his neighbor while looking him in the face as to greet him with his head turned to one side.
(Midrash Rabbah)
If there is no peace, there is nothing.
(Torat Kohanim)
I would have thought that if the kohanim desire to bless Israel, then Israel is blessed, but if they do not, they are not; therefore the verse tells me: “I will bless them.” In either case, says G‑d, I will bless them from heaven.
The kohanim bless Israel, but who blesses thekohanim? Therefore the verse tells me: “I will bless them.”
(Sifri Zuta)
The one who offered his offering on the first day was Nachshon the son of Aminadav, of the tribe of Judah. And his offering was: One silver dish, weighing 130 shekels. One silver bowl of 70 shekels . . . On the second day offered Nethanel the son of Zuar, of the tribe of Issachar. His offering was: One silver dish, weighing 130 shekels. One silver bowl of 70 shekels . . . (7:12–23)
The Torah is very mincing with words: many a complex chapter of Torah law is derived from a choice of context, a turn of language, even an extra letter. Yet in our Parshah, the Torah seemingly “squanders” dozens of verses by itemizing the gifts brought by the leaders of the twelve tribes of Israel on the occasion of the inauguration of the Sanctuary. Each tribe brought its offering on a different day, but the gifts they each brought were identical in every respect, down to the weight of the silver plates and the age of the five lambs. Nevertheless, the Torah recounts each tribe’s gift separately, repeating the 35-item list twelve times in succession.The Midrash (Bamidbar Rabbah 13 & 14) explains that while the twelve tribes made identical offerings, each experienced the event in a different manner. Each of the 35 items in the offering symbolized something—a personality or event in Jewish history, or a concept in Jewish faith or practice—but to each tribe they symbolized different things, relating to that tribe’s role. For the twelve tribes represent the various vocations amongst the people of Israel: Judah produced Israel’s kings, leaders and legislators; Issachar its scholars; Zebulun its seafarers and merchants; and so on. All conform to the same divinely ordained guidelines, all order their lives by the same Torah; yet each flavors the very same deeds with his individual nature and approach.
Often we tend to see a tension between conformity and creativity, between tradition and innovation. On the one hand, we recognize the bedrock of absolutes upon which a meaningful existence must rest, the time-tested truths which transcend cultures and generations; on the other, we are faced with the powerful drive to create, to personalize, to grow and soar with our individualized talents and tools.
Our daily prayers, for example, follow the basic text instituted by the prophets and sages of the Great Assembly more than 2,300 years ago; as such, their content and wording optimally express the manner in which man relates to G‑d. Yet how is the individual in man to be satisfied with a common formula for every person?
Is monotony the price we must pay for perfection? Does creativity compromise truth? Not so, say the 72 “repetitious” verses in our Parshah. An entire nation, including individuals of every conceivable character and calling, can do the very same deed, down to every last detail, and still imbue them with their uniquely personal input. Even as they relate to the ultimate common denominator of their bond with G‑d, they each bring to the experience the richness of their own creative souls.
(The Lubavitcher Rebbe)
When Moses would enter the Sanctuary to speak with [G‑d], he would hear the voice speaking to him from above the cover of the Ark of Testimony . . . and it spoke to him (7:89)
One might think that this (the fact that only Moses heard the voice of G‑d) was because the voice was low. So the verse stresses that it was the voice—the same voice that spoke to him at Sinai. But when it reached the doorway it stopped, and did not extend outside of the Sanctuary.
(Rashi)
A basic tenet of the Jewish faith is that man has been granted the freedom to choose between good and evil, between adherence to his divinely ordained mission in life and rebellion against, or even denial of, his Creator. As Maimonides writes, “Were G‑d to decree that a person be righteous or wicked, of if there were to exist something in the essence of a person’s nature which would compel him toward a specific path, a specific conviction, a specific character trait or a specific deed . . . how could G‑d command us through the prophets, ‘Do this’ and ‘do not do this’ . . . ? What place would the entire Torah have? And by what measure of justice would G‑d punish the wicked and reward the righteous . . . ?”This is the deeper significance of the “short stop” made by the divine voice at the doorway of the Sanctuary. At Sinai, the words “I am G‑d your G‑d” resounded throughout the universe, permeating every creature and creation. At that moment, there was no possibility of doubt of G‑d’s reality, or of nonconformity to His will. But then the world fell silent, and the voice retreated to hover over the “Ark of Testimony” that contains G‑d’s Torah and to confine itself to the four walls of the Sanctuary that houses it.
The volume was not lowered—the voice is no less infinite and omnipotent than it was at Sinai. One who enters the Sanctuary hears a voice that penetrates and permeates all, a voice that knows no bounds or equivocations. But one can choose to remain outside of the domain of Torah, to deny himself the knowledge and the way of life in which G‑d makes Himself heard. One can choose to remain outside, in the field of G‑d’s self-imposed silence.
It is this choice that creates the challenge of life, making our every moral victory a true and significant achievement.
(The Lubavitcher Rebbe)
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STORY
The Kind Noble and the CharlatansNow, on his way home, his mind was on his empty pocket and his wife’s impending disappointment. by Menachem Posner
A pauper was walking along the road, dejected and sad. It had been years since his wife had smiled. G‑d had blessed them with a houseful of girls, beautiful, wise and resourceful—each one a gem. From the moment his eldest had come of age, matchmakers began knocking on their door with suggestions of fine young men, Torah scholars.
But alas, when they heard that there was no money for a dowry, they turned away. “Your daughters are wonderful,” they would say, “but how can we expect a young man to join a family that cannot even contribute a few coins toward the wedding celebration and settling the young couple in a new home?”
As a last resort, he set out to beg, hopeful that his fellow Jews—“merciful ones, the children of merciful ones”—would have pity on his family and help him in his time of need.
But he was mistaken. It wasn’t that they were stingy or uncaring. It was just that they too were poverty-stricken and had barely enough to support their own families. And those who had more were overextended, fielding requests from far and near for assistance.
Now, on his way home, his mind was on his empty pocket and his wife’s impending disappointment. Barely noticing his surroundings, he leaned against a large tree, massaging his back against its ample trunk.
“Hey, you!” he heard. “What are you doing here? Don’t you know that you’re trespassing?”
Looking up, he suddenly realized that he had apparently wandered onto the grounds of a grand manor, and that he was face to face with the poritz, the feudal lord who had almost unlimited power in his realm.
“Oh, I am so sorry, Your Lordship,” he was quick to say. “I was simply wandering around, feeling so alone and dejected about my sorry state of affairs, and I stopped to comfort my aching back against your tree. Please forgive me for taking that simple pleasure, and I will be on my way.”
“Wait a moment,” said the poritz, not unkindly. “You look like a man who has suffered in life. Please tell me more. Perhaps I can help you . . .”
“Oh, Your Lordship is too kind,” said the down-and-out man. “I was feeling so alone. I am a father of daughters, and I desperately seek means with which to help them get married, but why should you care about a poor old Jew and his problems?”
“Dear man,” said the poritz, “please take this purse of coins, and marry your daughters in gladness. I am an old man and have all the money I can ever need—it’s the joy of giving that I could use in life. Now go in peace.”
Still doubting whether it had all been a dream, the poor man stumbled home. It was not long before word of the miraculous chain of events spread through the village.
“What good fortune,” said one man to another. “Here’s our chance to get rich. Let’s go to that same estate and try our luck.”
Making their way to the rambling grounds, they promptly located a well-suited tree and began to rub with vigor.
Sure enough, the master of the realm soon came to question them.
“Oh, Sire,” they said, “Please have pity! We were feeling so sad, so alone and so hopeless that we decided to lean against your tree for a while, taking advantage of the opportunity to massage our backs.”
“You’re charlatans, both of you,” thundered the lord, who had once been a general and still knew how to bark an order. “Leave at once!”
As they humbly left the garden, one of them summoned up the temerity to question the poritz. “How is it,” he queried, “that when our friend was here, you greeted him so kindly, but when we came and told you a similar story, you called our bluff?”
“It’s very simple. When a man is truly alone and he needs to scratch his back, he has no choice but to lean against a tree trunk. But there are two of you. You could have rubbed each other’s backs. That told me that you weren’t really as needy as you made yourselves out to be.”
When relating this parable, chassidim would conclude: As long as one has a friend, no situation is ever hopeless.
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LIFESTYLE
Quick & Easy Steak with Corn & Asparagus by Miriam Szokovski
This is one of those deceptively simple dinners that you can make quickly, but looks fancy and tastes delicious.
This recipe is super simple. You’re basically just making a spice rub and searing the steak on both sides. Cooking times vary depending on how you like your meat and how thick you cut it. More details on that in the actual recipe below.
You can use any steak, but I’ve used a cheaper one here—club steak. No steak is cheap, but there is huge variety depending which cut you buy. The recipe also works well with minute steak, another cheaper option.
Obviously, you do not need to eat this with corn and asparagus. You can add the accompaniments of your choice. I like corn because it cooks so quickly and is so wonderfully sweet and juicy when fresh. Asparagus also cooks very quickly, and cuts easy with the meat.
As always, feel free to change it up as you see fit. Enjoy!
Ingredients:
4 club steaks
1 tbsp. garlic powder
1 tbsp. paprika
1 tbsp. kosher salt
½ tbsp. black pepper
3–4 tbsp. olive oil
Directions:
Combine the garlic powder, paprika, salt and pepper in a bowl.
Pat the steaks dry. Rub some of the spice mix onto each side of the steaks and let them sit for about 20 minutes.
Heat a grill pan, or frying pan, over medium-high heat for 1–3 minutes.
When the pan is very hot, drizzle each side of the steaks with a small amount of oil. Place the steaks in the hot pan so that they are not touching. (Depending on the size of your pan, you will probably do best cooking them in batches of two.)
Cook for 4–5 minutes, then flip the steaks and cook another 3–4 minutes. NOTE: Timing will vary depending on how thick your meat is, and how well done you like it. If you prefer it very well done, you can sear on each side and then transfer to the oven to finish cooking there.
Remove meat from the pan and let it rest at least 5 minutes before serving.
Serves: 4
To cook the corn:
Place fresh corncobs (whole or halved) into a pot of cold water. The water should cover the corn.
Cover the pot and place over high heat. When the water boils, leave the corn in for 1–2 more minutes; then the corn is ready.
If serving immediately, place hot corn in a serving dish. If serving soon, pour out the cooking water and replace with cold water. Leave corn in the water until ready to serve. If you’re refrigerating the corn for much later, leave corn in the cold water until corn is fully cooled. Then remove from water, place in a container or ziptop bag and refrigerate.
To cook the asparagus:
Bring a pot of salted water to a boil.
Place asparagus into the water and cook 3–4 minutes, until bright green and tender, but not mushy. Remove and immediately place in cold water. Serve with a squeeze of fresh lemon (optional) and a sprinkle of salt.
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JEWISH NEWS
Disabilities Don’t Hinder This Long Island Jewish TeenAward-winner Peri Finkelstein, 16, sets an example by working hard and thinking big. by Reuvena Leah Grodnitzky
Peri Finkelstein received the 2016 Ambassador Award on May 15 at the Long Island “Walk 4 Friendship,” sponsored by the Chabad-run Friendship Circle in West Hempstead, N.Y., in honor of her stellar participation in the 2016 Miami Marathon. Accompanying her are her sister, Katy; her mother, Lori; and her father, Paul. (Photo: Gary Rabenko)
Like most 16-year-old girls, Peri Finkelstein enjoys baking, fashion and shopping, spending time with friends and laughing over humorous stories. But not giggling. Definitely not giggling; rather, “it’s a no-holds-barred, knee-slapping kind of laugh,” according to her mother.
Yet unlike most 16-year-old girls, Finkelstein was born with a neuromuscular disorder called Nemaline myopthy (or Nemaline rod myopathy). She has been on a ventilator since she was 2; has had eight spinal surgeries and more than 20 other surgeries; and is confined to a wheelchair.
Finkelstein, however, is not one to let such details get in her way.
On May 15, she received the 2016 Ambassador Award at the Long Island “Walk 4 Friendship” as part of the Chabad-run Friendship Circle in West Hempstead, N.Y., in honor of her participation in the 2016 Miami Marathon back in January. Though doctors did not expect that she would ever be able to walk in her lifetime, Finkelstein managed more than 1,400 steps to cross the finish line at the marathon in order to raise money for Chai Lifeline, a Jewish organization that provides support to children who are ill.
“I honestly feel so inspired to be a part of such a wonderful organization,” she says. “I did not just receive this award; all the kids who are involved in [Friendship Circle] did. I feel like I owe these organizations my life because of what they did for my family and me ever since I was a little girl. This is why I raise money for them every year. We are ‘Team Peri,’ and we are just getting started.”
Finkelstein plans to return to Miami next January to raise even more money by walking an entire mile. This is the eighth time that her team has participated, raising some $120,000 throughout all the years involved.
“I hope that my friends who are able-bodied will take this situation in their own hands, and create something of their own and be a role model for others to follow as well,” she says.
Finkelstein uses a wheelchair and has been on a ventilator since she was 2, but that hasn't stopped her from typical teenage activities, advocating for others and working hard towards her career aspirations. (Photo: Gary Rabenko)
Finkelstein takes time out for a photo with friends at the “Walk 4 Friendship” event in May. (Photo: Gary Rabenko)
‘Our Best Foot Forward’
Nemaline myopthy (myopathy means “muscle disease”) is a congenital, hereditary neuromuscular disorder characterized by symptoms such as muscle weakness, hypoventilation, swallowing dysfunction and impaired speech ability.
At age 7, Finkelstein became involved with Friendship Circle, an organization that brings together teenage volunteers and children with special needs for hours of fun and friendship. These shared experiences empower the children, while enriching the lives of everyone involved.
“What I enjoy most are the bonds that you make with one another. Not only do the volunteers take time to be with you, but they also treat you just like an ordinary person,” explains Finkelstein.
“It’s not what you see on the outside, but what you see on the inside,” she continues. “I believe that people with disabilities should have no special treatment just because of the way they appear. This is why I love my Friendship Circle girls—because they truly understand the real person I am, and not the person that I seem to be.”
Finkelstein’s parents, Paul and Lori, have experienced the benefits of Friendship Circle involvement firsthand.
“Friendship Circle has been a big part of Peri’s life,” says Lori Finkelstein. “She has made so many friends that she wouldn’t have had the opportunity to meet otherwise. And the relationships are beneficial both ways because Peri’s friends learn a lot from her. It also puts things in perspective for us—seeing that others may have even bigger problems than you—and we must make sure to put our best foot forward every day.”
The Finkelsteins were one of the first families to participate in the Long Island Friendship Circle when it was established in 2004. Peri Finkelstein says that during visits, the girls just “hang out and talk like normal teenage girls.” She loves that the volunteers are her age because it makes it much easier for them to connect with one another.
“There is no difference between me and them except for the fact that I am disabled. That does not define who I am as a person though,” she clarifies. “I still have the mind of a teenager. Not only do we talk and hang out, but we have snacks and sometimes play some games. But most of the time, we just talk our brains out.”
For Rabbi Yossi Lieberman, who runs Chabad of West Hempstead and Friendship Circle with his wife, Chaya Rochel, Finkelstein’s involvement has enhanced the organization in their community.
“Peri has accomplished tremendous things, and our volunteers receive tremendous inspiration from her,” attests Lieberman. “Peri’s strength and enthusiasm, despite her challenges, inspire us all.”
Those around her—including an older sister, Katy, and an older brother, Joel, who are both in their 20s—describe her as a very positive, compassionate, happy person.
In the hotel lobby prior to the Miami Marathon in January. Finkelstein's parents, Paul and Lori, are to her left, as is her sister Katy, third from left, and brother Joel, second from right.
Gives Back When She Can
Finkelstein has certainly made it her priority to greet each day with joy and productivity. A 10th-grader at the Henry Viscardi School in Albertson, N.Y., she was just admitted to the National Honor Society and has been studying diligently for three New York Regents Exams at the conclusion of the school year. Her favorite subjects are math, social studies and science.
Though she may be hospitalized for weeks at a time (and despite the fact that she has missed more than 500 days of school since kindergarten), Finkelstein refuses to let challenges stand in her way. Quite the contrary, she makes a point to use them as a springboard to move forward.
For Finkelstein, being able to give back to the organizations that have helped her is most meaningful. In preparation for the marathon each year, she volunteers to stuff envelopes with solicitation letters, and reach out to people through social media and email. And every year, she donates toys to the Child Life Center at Winthrop University Hospital as a way to thank them for what they have done for her.
The teenager aspires to attend college and graduate school, majoring in law with a minor in education, physiology, hospital administration or business.
Says Finkelstein: “My body may not cooperate, but my mind does, so I better use it.”
More than 1,400 steps later, a tired but celebratory Finkelstein is surrounded by her team, from left: mom Lori, sister Katy, physical therapist Amanda and dad Paul, with Team Lifeline participants and the cheering squad.
An artistic image of Finkelstein rolling through the Miami Marathon in her orthotics and “Gait Trainer.” (Photo: Mike Seeley)
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Tasmania’s Small Jewish Community Copes With Record Floods
Industrial area under water, and roads and bridges washed out, but historic synagogue untouched. by Faygie Levy Holt
Tasmania, Australia saw intense flooding last week, resulting in the deaths of five people. Roads and bridges were washed out or severely impaired, and farms remained under water. (City of Launceston Facebook Photo)
While Jews around the world were counting the final days of Sefirat HaOmer—the 49 days from Passover to Shavuot—some residents of Tasmania, Australia, have been counting how far above flood stage their local rivers remain after days of intense flooding.
In what some are calling the worst flooding in decades, five people have lost their lives; roads and bridges have been washed out or severely impaired; farms are under water; and the damage is estimated to exceed $100 million.
Less than a mile from the flooding, Chabad-Lubavitch emissaries Rabbi Yochanan and Rochel Gordon are doing what they can to help those in need.
“Thank G‑d, we are all fine. We are on higher ground, so the floods don’t affect us directly,” said the rabbi. “But we know quite a few who are. There are many areas that are completely immersed under water, with trees and power lines down. The city of Launceston recently upgraded the levies, and so they did their job keeping much of the floodwater at bay and preventing the entire industrial zone of the city from being immersed.”
Launceston sits at the base of the South Esk and North Esk rivers. Melting snow from the island’s mountains, coupled with heavy rainfall, has triggered the intense flooding.
Damages are estimated to exceed $100 million. (City of Launceston Facebook Photo)
An estimated 510,000 people live on the island of Tasmania, which lies 150 miles from the Australian coast, and is one of the six states in the Commonwealth of Australia. The small Jewish community numbers fewer than 500, and the Gordons, who direct Chabad of Tasmania since 2011, keep in contact with many of them.
“We helped people who needed to evacuate find places to go so they can stay out of the public shelters. And we called people we know in the area to confirm that everyone was OK,” reported Gordon. “We had a woman who needed to get to the hospital last night, and with many bridges and road closed, we had to find a route that was not flooded. A 20-minute ride to the hospital can now take an hour-and-a-half.
“And people whose businesses are under water need to wait until it goes down before the can to assess the damage,” he continued. As of Thursday, that seemed to be happening; the waters were subsiding.
Launceston isn’t the only area dealing with the situation. Gordon noted that the floods hit other towns as well, such as Longford, Latrobe and Evandale. “Other places where we know Jewish individuals were impacted,” he said, adding that “they have been contacted, and are safe and accounted for.”
Fortunately, the historic Launceston Synagogue on St. John’s Street, which is slated for renovation in the coming months, stands away from the flood zone and is not impacted by the water. Australia’s second-oldest synagogue and a heritage-listed building, it has recently been used again for services, bar mitzvahs and other events, prompted in large part by the presence of the Gordons.
Some 500,000 people live on the island of Tasmania, which lies 150 miles from the Australian coast. (City of Launceston Facebook Photo)
Less than a mile from the flooding, Chabad-Lubavitch emissaries Rabbi Yochanan and Rochel Gordon were doing all they could to help those in need. The small Jewish community numbers about 500. (City of Launceston Facebook Photo)
Launceston wasn't the only area dealing with the situation. Gordon noted that the floods hit other towns as well, such as Longford, Latrobe and Evandale. (City of Launceston Facebook Photo)
As the water subsided, those whose homes and businesses that were affected can begin to clean up and assess the damage. (City of Launceston Facebook Photo)
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Israeli Police Identify Tel Aviv Terror Victims
A mother of four, a professor, an ex-commando and a young woman were slain. by Chabad.org Staff
Volunteers from Zaka emergency services at the scene of a terrorist shooting in Tel Aviv that left four Israelis dead and 16 wounded.
Israeli police released the names of the four victims of a terrorist attack at the Sarona Market in Tel Aviv on Wednesday evening.
Ido Ben Ari, 42, from Ramat Gan; Ilana Naveh, 39, from Tel Aviv; Michael Feige, 58, from Ramat Gan; and Mila Mishayev, 32, from Rishon Lezion were killed when two terrorists opened fire inside a restaurant in the shopping complex.
Sixteen others were injured, and three remain in serious condition in the intensive-care unit at the nearby Ichilov Hospital, along with one of the attackers, who was shot by security forces. A second terrorist was also captured and is in police custody.
Ido Ben Ari, a father of two, was a senior manager for the Coca-Cola company inIsrael and had served in the elite Sayeret Matkal unit of the Israel Defense Forces, his sister told the Ynet news site. He was having dinner with his wife when the gunmen opened fire. His wife, also shot, is in moderate condition at the Ichilov Hospital. His funeral will take place at 6 p.m. in Yavne.
Mila Mishayev was waiting to meet her fiance at the restaurant for dinner, according to friends. After she was shot, she managed to phone the groom-to-be as she was being rushed to the hospital, said the restaurant’s manager. Mishayev’s funeral is scheduled for 2 p.m. on Friday in Ashkelon.
Ido Ben-Ari
Michael Feige was a professor of Israel studies at Ben-Gurion University of the Negev. According to the school’s web site, he was a sociologist and anthropologist who “specialized in Israeli society, collective memory and political myth.” Funeral arrangements have not yet been announced.
Mila Mishayev
Ilana Navah, a mother of four, was at the restaurant with friends celebrating her upcoming 40th birthday. “She was the best woman in the world,” one neighbor told Ynet. “She was devoted to her home and children, always made lunch for my own children when I was at work; her door was always open. I just spoke to her daughter who is 12, and just celebrated her bat mitzvah two months ago. I sent my own daughter to be with them because they do not even comprehend what happened.” Navah will be interred in the Petach Tikvah cemetary at 2 p.m. on Thursday.
Michael Feige (Photo: Ben-Gurion University)
In addition to words of comfort for the families of the deceased, prayers came from all over the country and the world for the speedy recovery of the injured. On the afternoon following the attack, bustling crowds returned to the Sarona Market, where they were joined by those from across the Israeli political spectrum, who came in support of a return to “business as usual.” It is the nation’s staunch reaction to terror.
Ilana Naveh
Visiting the wounded at Ichilov Hospital, Israel’s President Reuven Rivlin told who Assaf Bar—a Tel Aviv resident who was shot in the head during the attack and is in the intensive-care unit of the hospital’s neurosurgery department—that “you will enjoy many more happy and good times. We cannot let them get the better of us. I am going now to where you were injured yesterday. We will continue with our lives.”
Since October, 33 Israelis and four others have been killed, and hundreds more injured in a spate of terrorist attacks.
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