by Rabbi Ahron Lopiansky How Shavuot and its parallel facets of meaning represent the intertwining of God's omnipotence with man's free will.
The Jewish holidays have many facets of meaning that run parallel to each other. Historically, Passover celebrates the formation of the Jewish people, Shavuot celebrates the giving of the Torah, and Sukkot celebrates the journey of the Jewish people through the desert on the way to the Land of Israel.
The Torah also allocates a specific point in the agricultural cycle for each holiday. Passover is the sprouting of the grain, Shavuot is the cutting of the crop, and Sukkot is the gathering in of the crop.
There are also names of various mitzvot (commandments) associated with each holiday. Passover is the festival of matzot, Sukkot is the festival of dwelling in the sukkah huts, and Shavuot is the festival of bringing an offering of our first fruits (bikkurim) to God.
The various parallels of Passover and Sukkot are not difficult to match up. Passover is the nascence of the Jewish people, and as such it is the blossoming of the crop. Sukkot is the destiny of the Jewish nation marching towards the Land of Israel, their final destination. As such it parallels the final ingathering of the grain to its 'home', i.e. the silo.
But the parallels of Shavuot don't seem to match up. How does the agricultural midpoint of "cutting the grain" correspond to the giving of the Torah? Where's the parallel? And what unique quality exists in the act of "cutting the grain" that makes it a suitable metaphor for Shavuot?
To understand the unique quality of this moment in the agricultural cycle, we must touch on the theological issue of God's omnipotence and man's free will.
Judaism demands from us both a very strong sense of personal accountability and at the same time an acknowledgment of God's totality. We are enjoined to do good as if it all depended on us, yet we pray to God with a sense of utter human frailty. We must push ourselves to the utmost, but never lose sight of the omnipotent God.
If man were to live with only a sense of God's omnipotence, he would shirk his duties, adopting a fatalistic attitude of "what's the point of it all", and accomplish naught. If on the other hand he were to only see his own endowed capabilities, he could become arrogant and selfish. What usually happens is that we end up tilting emotionally towards one perspective or the other, depending on the particular circumstances.
This paradox is one of the great theological issues, namely free will vs. Divine omniscience. Which ever way we choose to answer this intellectually, on the practical level we live with both understandings as being true, each utilized in its proper application.
This division of duties -- of assuming the mantle of responsibility while simultaneously believing everything is from God -- expresses itself most blatantly during the agricultural growth cycle. From when the seed is first planted until it is cut, it is God who is solely involved in its development. The act of "cutting the grain" then begins man's role in processing it: threshing, winnowing, sifting, grinding etc. He is the one whose action converts it into edible food.
At that critical junction of putting the scythe to the stalk, the grain moves from the domain of God's providence into the realm of human responsibility and capability.
A similar bridge between two domains expresses itself at the moment of the giving of the Torah. Before the Torah was brought down from the heavens, the world was the mirror of God, who was the sole Creator and Master. It has been pointed out that the number of generations from the beginning of the world until the giving of the Torah is 26, which is the numerical value of God's ineffable name, connoting that all those generations lived only as an expression of God's benevolence. They did not have a clear mission which would define them as self-deserving of existence.
However, once the Torah was given to the Jewish people, man is charged with a mission. He is responsible for the keeping of the Torah and enacting its moral code. It is up to him to build or destroy the world.
Even at Creation there is a hint of man's role to come. The sixth day of creation is written in a way that hints at the sixth day of Sivan when the Torah will be given. The rabbis teach us that God's creation of the world was conditional on man's future acceptance of the Torah. It may have all been God's doing, but it depended on man as its raison d'etre.
This intertwining of God and man is true with regard to all moral accomplishments, but most strongly brought home by Torah study itself. Nothing is closer to a person's sense of self than his faculties of reason and comprehension. Yet when we study Torah we need to be fully aware of the two truths, simultaneously. We cannot be said to be studying God's word unless we are firmly convinced and believe that the ideas we struggle to understand are God's Divine wisdom. Yet, if we do not fully comprehend them with our own mind and understand it with our words and our mind, we have also not fulfilled our obligation for Torah study. If God's words have not genuinely become our own words, we have yet to receive the Torah.
This, then, is the magnificent holiday of Shavuot. It is the day that God passes the Torah to man, so to speak, and man becomes the bearer of responsibility for the world. The world rises or falls on the weight of man's accomplishments, instead of the sheer benevolence of the Almighty. This is why the cutting of the crop is chosen as the precise moment to mark Shavuot. We are holding in one hand the stalk of God's bounty, and in the other hand the scythe of human endeavor.
Furthermore, God has given us the opportunity to be a part of His wisdom so that the same idea belongs to both God and man, at one and the same time.
How appropriate that this is the holiday we would bring the first fruits to God when we had the Temple. While the fruit is still growing, it is obvious to all that it was in God's hands; there is no need to demonstrate our awareness at this point that our bounty is a gift from the Almighty. If we were to wait much longer after the harvest, we would likely have gotten used to the notion that it is 'ours' and thanking God would be belated and perfunctory.
It is at the precise moment of laying a scythe to the crop -- at "the cutting of the grain" -- that we stand at the nexus of these two forces and are able to correctly convey our gratitude. We recognize man's responsibility and God's benevolence at one and the same time and genuinely acknowledge that even that which is the fruit of man's labor is ultimately God's.
Let us then celebrate the night of study on Shavuot in the spirit that it was given. We will study Torah with the imperative that only we have the ability to know right from wrong, and if we will not set the world right no one else can. And let us study the words of the Torah with the appropriate humility that all our intellectual struggles are there but to understand a sliver of God's infinite wisdom.
Author Biography:
Rabbi Lopiansky is the Rosh Yeshiva of the Yeshiva of Greater Washington. He is the author of numerous scholarly works, in Hebrew and English.
I was reading Rav Avigdor Nebenzahl's, the chief rabbi of the Old City Jerusalem, book on Shavous last night in the Ramban after the 10PM maariv. He writes that the idea behind reading Megilas Ruth on Shavous is because it embodies Gemilas Hessed (acts of loving-kindness), Ruth sacrifices being a princess to go with her mother in law to a foreign land and to poverty. She is nice and caring to Naomi, willing to work in the fields to collect food for her. Boaz is nice and giving to Ruth, the whole story revolves around kindess. And through that, says Rabbi Nebenzahl, is where the power and potential for King David and later the Moschiach will come about. The Moschiach, the anoited one who will redeem the entire world and bring it to perfection, will come about through acts of loving-kindness and will be the universally accepted leader of world. He will bring all Jews back to Torah-true values and to live in Eretz Israel.
An article written by a g
The Baal Shem Tov from Breslov.co.il
Yisrael Ben Eliezer, later known as The Baal Shem Tov (The Master of the Good Name), was born on the 18th of Elul 5458 (August 27, 1698) to Rabbi Eliezer and his wife Sarah. They lived in the small village Okup on the Russian Polish border. Both Rabbi Eliezer and Sarah were already very old when their first child, little Srulik (Israel) was born. The days passed quickly and when Srulik was only five years old, his father Rabbi Eliezer died. The last words his father said to him were "Israel my son, you have a very holy soul, don't fear anything but G-d". Soon thereafter, his mother Sarah also died. Young Israel, now an orphan, was adopted by the local community and educated as was common in Jewish communities at that time. That is, he probably learned to read Hebrew by four, to translate the bible from the original at five, and began Talmud at about eight. By the time he entered his teens, he was probably fluent in both Bible and Talmud. The tradition is that young Israel was different from other children. He would often go into fields and woods and mountains, spending many hours alone, speaking to G-d. Not having parents, it's not surprising he would go into nature to seek out his Father in Heaven. At an early age he was aware of the presence of G-d in all aspects of life. When Israel entered his teens, the community’s responsibility for him ended and he had to begin supporting himself. First, he was hired as a school assistant because of his way with children. He was known to sing psalms and other songs with the children as they walked to school. He would also tell the children stories and teach them how to daven (pray). Israel's next position was that of a caretaker at the local synagogue. His main duties were to clean the synagogue and arrange the books. This gave him the time to study and develop. Late at night, when everyone was gone from the study hall of the synagogue, he would study the large tomes of the Talmud, Midrash and Jewish Law. Probably, he also studied Kabala, as was common in those days. He developed a great expertise in these areas. This expertise was later spoken about by his students and appeared in his teachings. Young Israel was said to sleep during the day when he had nothing to do. The local people thought he was not very smart. Then the son of Rabbi Adam, the Baal Shem brought him the sacred tome of the Jewish spiritual teachings. After studying for a time with the Rabbi's son, the latter died and Israel moved to a little town near Brody. There he was employed as a teacher of young children. He became acquainted with Rabbi Ephraim of Brody who became aware of Yisrael's spiritual greatness. Right before Rabbi Ephraim's death, the Rabbi arranged for the engagement of Israel to his daughter Chana. When Israel came to Rabbi Gershon of Kitov, Rabbi Epraim's son, requesting the hand of his fiancée, Rabbi Gershon thinking that Israel was a peasant, tried to throw him out. But, when Israel produced a letter of engagement signed by Rabbi Ephraim, he called Chana and asked her opinion. After Israel spoke with Chana, no doubt telling her who he really was, she agreed to the match. Even though Rabbi Gershon disapproved of the match, he allowed them to marry and sent them away with a horse and wagon. The bride and groom moved to a mountain village called Kutty between Kitov and Kasov in the Carpathian Mountains. This little village was also not far from Brody. Israel spent the next ten years praying and studying with an angelic mentor, Achiyah HaShaloni. Achiyah HaShaloni was among those that left Egypt with Moses and was a prophet during the reign of King Dovid. Achiyah HaShaloni initiated Yisrael into the mysteries of the Torah. For a time, Israel was a shochet (ritual slaughterer) and teacher in Koslovitz. Israel and Chana had two children, Edel and Tzvi Hirsch. Rabbi Israel first revealed himself to the world on Lag BaOmer, 5585 (May 22, 1734). Then Rabbi Israel moved to Talust and became famous as a holy man. Next he moved to Medzibusch in Western Ukraine for the remainder of his life. In Medzibusch, his fame spread and students attached themselves to him. Not only were ordinary people attracted to him, but some of the greatest Rabbinical luminaries also joined with him. Although very few documents written by Rabbi Israel still exist, many stories and teachings have been passed down to the present time. He became known as the Baal Shem Tov - the Master of the Good Name.  As Rabbi Israel's fame spread, so did an opposition (Misnagdim) begin to grow. Being a living legend, the Baal Shem Tov spent most of his time in worship, serving G-d, teaching his disciples, and giving blessings to the thousands that came to see him. The Baal Shem Tov passed away on Shavuos, 5520 (May 23, 1760) having founded the Chassidic movement that lives on today.
Great videos from Jewish Media on YouTube about the Lubavitcher Rebbe zt'l singing, meeting Rabbi Kaduri, and speaking. Enjoy!
A traditional Jewish wedding is full of meaningful rituals, symbolizing the beauty of the relationship of husband and wife, as well as their obligations to each other and to the Jewish people.
The following guide explains the beauty and joy of these the Jewish wedding traditions.
The Wedding Day
The dawning wedding day heralds the happiest and holiest day of one's life. This day is considered a personal Yom Kippur for the chatan (Hebrew for groom) and kallah (bride), for on this day all their past mistakes are forgiven as they merge into a new, complete soul.
As on Yom Kippur, both the chatan and kallah fast (in this case, from dawn until after the completion of the marriage ceremony). And at the ceremony, the chatan wears a kittel, the traditional white robe worn on Yom Kippur.
[Sefardim do not have the custom to fast and wear a kittel.]
Kabbalat Panim
It is customary for the chatan and kallah not to see each other for one week preceding the wedding. This increases the anticipation and excitement of the event. Therefore, prior to the wedding ceremony, the chatan and kallah greet guests separately. This is called "Kabbalat Panim."
Jewish tradition likens the couple to a queen and king. The kallah will be seated on a "throne" to receive her guests, while the chatan is surrounded by guests who sing and toast him.
At this time there is an Ashkenazi tradition for the mother of the bride and the mother of the groom to stand together and break a plate. The reason is to show the seriousness of the commitment -- just as a plate can never be fully repaired, so too a broken relationship can never be fully repaired.
Badeken
Next comes the badeken, the veiling of the kallah by the chatan. The veil symbolizes the idea of modesty and conveys the lesson that however attractive physical appearances may be, the soul and character are paramount. It is reminiscent of Rebecca covering her face before marrying Isaac (Genesis ch. 29).
The Ashkenazi custom is that the chatan, accompanied by family and friends, proceeds to where the kallah is seated and places the veil over her face. This signals the groom's commitment to clothe and protect his wife.
Chuppah
The wedding ceremony takes place under the chuppah (canopy), a symbol of the home that the new couple will build together. It is open on all sides, just as Abraham and Sarah had their tent open all sides to welcome people in unconditional hospitality.
The Ashkenazi custom is to have the chuppah ceremony outside under the stars, as a sign of the blessing given by God to the patriarch Abraham, that his children shall be "as the stars of the heavens"(Genesis 15:5). Sefardim generally have the chuppah indoors.
The Ashkenazi custom is that the chatan and kallah wear no jewelry under the chuppah (marriage canopy). Their mutual commitment is based on who they are as people, not on any material possessions.
The chatan, followed by the kallah, are usually escorted to the chuppah by their respective sets of parents.
Under the chuppah, the Ashkenazi custom is that the kallah circles the chatan seven times. Just as the world was built in seven days, the kallah is figuratively building the walls of the couple's new world together. The number seven also symbolizes the wholeness and completeness that they cannot attain separately.
The kallah then settles at the chatan's right-hand side.
[At this point, the Sefardic custom is that the chatan says the blessing She'hecheyanu over a new tallit, and has in mind that the blessing also goes on the marriage. The tallit is then held by four young men over the head of the chatan and kallah.]
Blessings of Betrothal (Kiddushin)
Two cups of wine are used in the wedding ceremony. The first cup accompanies the betrothal blessings, recited by the rabbi. After these are recited, the couple drinks from the cup.
Wine, a symbol of joy in Jewish tradition, is associated with Kiddush, the sanctification prayer recited on Shabbat and festivals. Marriage, called Kiddushin, is the sanctification of a man and woman to each other.
Giving of the Ring
In Jewish law, a marriage becomes official when the chatan gives an object of value to the kallah. This is traditionally done with a ring. The ring should be made of plain gold, without blemishes or ornamentation (e.g. stones) -- just as it is hoped that the marriage will be one of simple beauty.
The chatan now takes the wedding ring in his hand, and in clear view of two witnesses, declares to the kallah, "Behold, you are betrothed unto me with this ring, according to the law of Moses and Israel." He then places the ring on the forefinger of the bride's right hand. According to Jewish law, this is the central moment of the wedding ceremony, and at this point the couple is fully married.
If the kallah also wants to give a ring to the chatan, this is only done afterwards, not under the chuppah. This is to prevent confusion as to what constitutes the actual marriage, as prescribed by the Torah.
Ketubah (Marriage Contract)
Now comes the reading of the ketubah (marriage contract) in the original Aramaic text. The ketubah outlines the chatan's various responsibilities -- to provide his wife with food, shelter and clothing, and to be attentive to her emotional needs. Protecting the rights of a Jewish wife is so important that the marriage may not be solemnized until the contract has been completed.
The document is signed by two witnesses, and has the standing of a legally binding agreement. The ketubah is the property of the kallah and she must have access to it throughout their marriage. It is often written amidst beautiful artwork, to be framed and displayed in the home.
The reading of the ketubah acts as a break between the first part of the ceremony -- Kiddushin ("betrothal"), and the latter part -- Nissuin ("marriage").
The Seven Blessings
The Seven Blessings (Sheva Brachot) are now recited over the second cup of wine. The theme of these blessings links the chatan and kallah to our faith in God as Creator of the world, Bestower of joy and love, and the ultimate Redeemer of our people.
These blessings are recited by the rabbi or other people that the families wish to honor.
At the conclusion of the seven blessings, the chatan and kallah again drink some of the wine.
Click here for audio versions of the Sheva Brachot, as well as a printable PDF of the text in Hebrew, English, and transliteration.
Breaking the Glass
A glass is now placed on the floor, and the chatan shatters it with his foot. This serves as an expression of sadness at the destruction of the Temple in Jerusalem, and identifies the couple with the spiritual and national destiny of the Jewish people. A Jew, even at the moment of greatest rejoicing, is mindful of the Psalmist's injunction to "set Jerusalem above my highest joy."
In jest, some explain that this is the last time the groom gets to "put his foot down."
(In Israel, the Ashkenazi custom is that the glass is broken earlier, prior to the reading of the ketubah. Sefardim always break the glass at the end of the ceremony, even in Israel.)
This marks the conclusion of the ceremony. With shouts of "Mazel Tov," the chatan and kallah are then given an enthusiastic reception from the guests as they leave the chuppah together.
Yichud
Yichud
The couple is then escorted to a private "yichud room" and left alone for a few minutes. These moments of seclusion signify their new status of living together as husband and wife.
Since the couple has been fasting since the morning, at this point they will also have something to eat.
[Sefardim do not have the custom of the yichud room; the chatan and kallah immediately proceed to the wedding hall after the chuppah ceremony.]
The Festive Meal (Seudah)
It is a mitzvah for guests to bring simcha (joy) to the chatan and the kallah on their wedding day. There is much music and dancing as the guests celebrate with the new couple; some guests entertain with feats of juggling and acrobatics.
After the meal, Birkat Hamazon (Grace After Meals) is recited, and the Sheva Brachot are repeated.
During the week following the wedding, it is customary for friends and relatives to host festive meals in honor of the chatan and kallah. This is called the week of Sheva Brachot, in reference to the blessings said at the conclusion of each of these festive meals.
If both the bride and groom are marrying for the second time, sheva brachot are recited only on the night of the wedding. The last bracha, Asher Bara, can be recited for three days.
Mazel tov!
Author Biography:
Chaplain Shlomo Shulman, an alumni of Aish HaTorah in Jerusalem, heads home this week to his wife and two daughters at Hunter Army Airfield in Savannah, Georgia, where he is stationed. Shulman grew up in Beverly Hills, graduated with a degree in journalism from San Diego State, and worked in the field of environmental education. Write to him at a.shulman@us.army.mil.
from Aish.com
Check out Chabad's new site on Rambam
Also, an article L'Kovod Shabbos Kodesh:
The Rewards of Having a Rabbi by R. Boroch Leff from Aish.com
John and David were researching a Talmudic passage.
"Come on, Dave", John urged. "The paper's due tomorrow and it's already 10:00 PM. Let's just move on. We don't need to ask a rabbi. We already know what it says - the Artscroll translation of the Talmud is known to be excellent."
Dave wasn't satisfied. "Sorry, John. I just think we need some guidance and perspective that only a rabbi can offer."
John reluctantly agreed. "Fine, have it your way. But you're staying up until 4:00 AM typing, not me!"
Who's right? Our Torah portion, Bamidbar will give us an answer.
"These are the offspring of Ahron and Moshe ... These are the names of Ahron's sons..." (Bamidbar 3:1-2).
Rashi (3:1) comments (loosely translated): "It only mentions Ahron's sons (and not Moshe's), yet it calls them the offspring of Moshe. This is because Moshe taught them Torah and whoever teaches Torah to another is considered as if he has fathered him."
Commentaries ask: we know that Moshe taught Torah to the entire Jewish people. There are numerous verses of the Bible and passages of Talmud that state this. (See Eruvin 54b for starters.) Why then only regarding Ahron's sons is it said that Moshe is considered their father? Shouldn't Moshe be called the father of the entire nation of Israel?
One answer to this quandary is that Rashi's statement does not apply to any standard rabbi, or person that teaches Torah. It is true that we should deem any person that we learn even one thing from, "our rabbi," as King David did (see Pirkei Avot 6:3), but only a rabbi that personally guides me in my studies and instills within me a totality of style of learning and thought process can be regarded as one who "has fathered me."
This type of rabbi is known as my "Rav Muvhak," my "Distinct Rabbi" and has given me "most of my wisdom" and has "established me with truth and straightness" (see Shulchan Aruch, Yoreh Deah 242:30). One tears his garment upon hearing of the death of his Rav Muvhak, just as one does at a father's passing. This Rav Muvhak concept is the true meaning of Pirkei Avot 1:6, "Make a rabbi for yourself."
Moshe was a Rav Muvhak to Ahron's sons but not to the entire Jewish nation. Moshe indeed taught Torah to everyone but it was only a privileged few that were actually able to call Moshe their "Distinct Rav."
What is the status of "Rav Muvhak" nowadays when we have virtually everything in translation? Do we still need to have a rabbi? Sure, back then it was important to have a rabbi because most of Torah was oral. But now that all of the Oral law has been codified and written down, and even more so now that it's all translated, do we still need to seek out a rabbi?
A section in the Talmud Kiddushin 66a (paraphrased loosely) screams an emphatic yes!:
King Yanai (circa 100 BCE),originally a supporter of the Talmudic Sages, desired to be High Priest as well. The Sages considered him unfit due to questionable lineage. Yanai had invited the Sages to a grand feast to celebrate his military victories. An enemy of the Sages, Elazar ben Poera, wanted to cause a clash between Yanai and the Sages and advised Yanai to appear before the Sages wearing the golden headband of the High Priest. One of the Sages protested saying, "King Yanai, the crown of kingdom is enough for you! Leave the crown of priesthood to the true descendants of Ahron!"
Yanai became infuriated. Eventually Elazar ben Poera prevailed upon Yanai to kill all of the Sages.
Yanai had one problem though. "What will be with the Torah? The Sages are needed in order to know the Torah. How will Torah survive?" Yanai worried.
"No problem," said Elazar, "The Sefer (Book) Torah is right there, wrapped in the corner. Anyone that wants to come and learn it can feel free to do so!"
Yanai accepted the plan. Right then, Yanai became a heretic because he denied the importance of the Oral Law. (Looking into a Sefer Torah would only grant someone knowledge of the Written Law.)
It is quite clear from this passage that in order to study Torah properly, we need a rabbi, even if all of the Oral Torah were written down, and even when translation is available. When Yanai expresses concern over the loss of the Torah, he is told not to worry since it is written down. Yanai knew that Torah could not survive without an Oral Torah explaining the Written Torah. There are numerous phrases and verses that are impossible to understand without the oral tradition as to their meaning. So he must have had in mind that before the Sages would be killed, he would force them to write down the entire oral law.
Still, the Talmud says that such a suggestion to write down the Oral Torah and rely on a text without the input and perspective of live teachers and Rabbis was tantamount to heresy.
Without a living and dynamic learning process, from one generation to the next, the Torah would inevitably become distorted. A live, present, and available rabbi is vital to understanding any section of Torah properly. This was true in 0002 CE (before the Oral law was written down) and is true in 2002 CE.
A rabbi gives us insight into how to utilize the words of the text and/or translation. He tells us how to understand, analyze, make it practical, derive, associate, and differentiate. There are many examples in history of brilliant scholars who knew great amounts of Torah text but seriously distorted the Torah due to their lack of acceptance of a rabbi from whom to learn.
Perhaps more important than anything else, having a rabbi means gaining an entire worldview of wisdom and proper behavior. A rabbi looks at all aspects of life through the lens of the Torah and gives you a method of approaching all things and experiences. This is certainly true when you discuss issues with a rabbi, but it also applies even if you never had a chance to talk to him about a particular issue. The very fact that you are close to a rabbi changes the way you approach everything because you constantly think of what your rabbi might say in a given situation.
This is done consciously but at times may even occur unconsciously as your mind naturally adapts to trying to figure out what your rabbi would maintain. Ultimately the rabbi wants to produce students who don't need to ask him about every little issue because their mind has become attuned to what the Torah (through the outlook of the rabbi) desires from a person. In this sense, the student takes his rabbi with him/her wherever he/she goes.
Rav Yaakov Weinberg, of blessed memory, had a student of whom he felt was ready to leave the yeshiva in order to teach after many years of study. Rav Yaakov was trying to impress upon the student that he should leave and do outreach. Every few days he would call the student into his office to discuss it. The student was not thrilled with Rav Yaakov's plans but found it difficult to express his reasons why.
Finally, Rav Yaakov pressed the student, "Don't you realize that you need to do it for the good of the Jewish People? We need Torah teachers to go out to small towns to help and inspire Jews!"
The student, with tears in his eyes, found the strength to finally say what he had wanted to say throughout these weeks. "Rav", he said, "I learn such an enormous amount from you each and every day that I can't bear to leave you!"
Rav Yaakov replied without batting an eyelash. "Don't you know that having a Rav doesn't mean staying close to the Rav your entire life? It means taking the Rav and his guidance and insight with you wherever you go. Your entire life will be lived with your Rav by your side. You will think of the wisdom he provided and utilize and apply it throughout your life. Having a Rav means taking him with you!"
Later, the student testified that a day never went by without his thinking of something he had learned from Rav Yaakov and applying it to his current situation.
We all must learn Torah well but we must also make sure we find a rabbi and take that rabbi with us at all times.
After all, who doesn't want to walk around with a wise man in his back pocket?
I saw this blog, written by Rabbi Eidensohn (who wrote the index in English to Mishnah Brerurah and Igros Moshe). It is very interesting and he has a post that is a key point in coming back to Judaism. You should not throw off the past and say, "I was such a sinner" and bury the past. Rather you should learn from the past and use all your skills that Hashem gave you to serve Him.
The second to last Rashi in Parshas Kedoshim (Leviticus 20:26): "And I have distinguished you from the peoples, to be Mine: If you are separated from them [through your observance of Torah], you will be Mine, but if not, you will belong to Nebuchadnezzar and his ilk. Rabbi Eleazar ben Azariah says: How do we know that a person should not say, “I find pork disgusting,” or “It is impossible for me to wear a mixture [of wool and linen],” but rather, one should say, “I indeed wish to, but what can I do-my Father in heaven has imposed these decrees upon me?” Because Scripture says here, “And I have distinguished you from the peoples, to be Mine”-your very distinction from the other peoples must be for My Name, separating yourself from transgression and accepting upon yourself the yoke of the Kingdom of Heaven. — [Torath Kohanim 20:128]"(Translation from Chabad.org).
You should not find the past disgusting, only do not do something because Hashem commanded you not to do it. When Hashem gives you a special skill (muscial, creative, funny, loud, aggresive) etc. use them to better serve Hashem.
Today is the Yahrziet of the Ramchal, author of Derech Hashem/The Way of G-d and Messilas Yesharim/The Path of the Just. His Yahrziet is on the 41st day of the Omer which is the Yesod B'Yesod. Today, I want to write about the aspect of Yesod, or the foundation in Kabbalah and the Bris for the purpose of this article. You should learn about the importance of attaining holiness (and wholeness). Bris Kodesh has a lot of great articles for men on growing and becoming a better Jew in the most fundamental way. The Bris is where Hashem originally made the Covenant with Am Israel. Protecting and guarding the Bris from any impurity is one of the greatest mitzvahs and the website lists Jewish Law and sources on the issue. It also has great advice on how to uphold what we say in Shema twice a day, to guard your eyes (Shomer Einiem) from heresy and lust.
Adapted from the Lubavitcher Rebbe from Breslov.org
Rashi’s1 First Teaching
Sequence is of crucial importance in the study of the Torah2 Giving one subject precedence over others endows it with prominence. In this vein, it is significant to note how Rashi, the commentator who seeks to reveal "the simple meaning of the Torah’s words,’’ 3begins his commentary on the Torah. Rhetorically, he asks4 why the Torah does not begin with the description of the mitzvos which the Jews were commanded to fulfill and explains that it was necessary to recount the narrative of creation and the early phases of the formation of the Jewish nation so that: If the nations of the world tell the Jews; "You are robbers, for you have taken forceful possession of the lands of the... nations,’’ the [Jews] will reply, "The entire world belongs to G-d. He created it and He gave it to whom He saw fit.’’ Rashi associates this teaching with the verse5 "The power of His works He declared to His people,’’ emphasizing that it is not the shifting socio-economic forces in the world at large that mold the fate of our people, but rather "the power of His works.’’
Relying on the Rock of Israel This lesson has been expressed throughout the course of our nation’s history. Even in times of persecution and oppression, when outwardly, their fate appeared to depend on the decisions of gentile powers, the Jews knew that G-d was the source of their deliverance. This approach does not imply that we should rely on faith alone. On the contrary, the Torah obligates us to employ all the natural means at our disposal and not to rely on miracles.6 Nevertheless, the natural means which we employ cannot alone promise success, for success depends on G-d. Needless to say, an approach which reflects a lack of faith in G-d will not have positive consequences.
Our Destiny is in G-d’s Hands This lesson is particularly relevant at the present time. The Jews must realize that their security and well-being is a matter between them and G-d alone. Even when we are in a situation where we require the generosity and favor of non-Jewish powers, they do not control the fate of our people. Our people’s destiny is dependent on "the power of His works.’’ This is the message which the Jewish people must communicate to the nations of the world -- that G-d has given us Eretz Yisrael and that He determines our security and well-being. Relaying this message will influence world opinion, for the Torah is accepted by all nations. When the Torah’s message is communicated to them straightforwardly, without apology, they will listen.
"Wonders in All Things’’ The above is particularly relevant in the present year, 5752, for the letters of its Hebrew equivalent serve as an acronym for the Hebrew words meaning, "This will be a year of wonders in all things.’’ The previous year was described as "a year when `I will show you wonders,’ ’’7 and we saw wonders manifest throughout the world. This year the wonders will be greater and more encompassing, bringing success and prosperity for Jews in all places and particularly in Eretz Yisrael. May these wonders also include the ultimate wonder -- the coming of the Redemption and may this take place in the immediate future. Notes: 1. (Back to text) Rav Shlomo Yitzchaki (1040-1105 C.E.); the foremost commentator on the Torah. 2. (Back to text) See Sheloh, Torah SheBeal Peh, 402b. 3. (Back to text) See Rashi, Bereishis 3:8. 4. (Back to text) Rashi’s words are based on the commentary of the Bereishis Rabbah on Bereishis 1:1, Yalkut Shimoni to Shmos 12:2. 5. (Back to text) Tehillim 111:6. 6. (Back to text) Pesachim 62b. 7. (Back to text) See the booklet "I Will Show You Wonders’’ (Sichos In English, 5751) which draws attention to the wonders which G-d wrought throughout the previous year, and in particular, to those which transpired in the Gulf War. (Excerpts from “Sichos in English”, Shabbat Parshat Breishis 5742 (1982), reprinted with the kind permission of www.sichosinenglish.org)
I was on Daf-Yomi.org and I saw this awesome Torah from a Gemera I am currently learning (Taanis 7b)...
Rabbi Chanina bar Pappa explains two verses discussing teachers and students. If the student has good character, the teacher should travel to the student but if the student lacks good character, the student must go to the teacher.
The Imrei Emes said over in the name of the Kotzker Rebbe that a Chassideshe Rebbe is akin to a mikvah. Just like a mikvah purifies the unclean, so too a Rebbe has the ability to purify the unclean. When a chasid travels to the Rebbe, the Rebbe is like a mikvah and can purify the unclean even without preparation; however when the Rebbe makes a trip to the Chassidim, he is like a wave that has separated from the ocean. The halacha is in order for the wave to purify the unclean, the person must be waiting for the wave to come down.
This is the meaning of our Gemora. If the student has good character and is anxiously waiting to learn, he will be successful even if the Rebbe comes to him; however if the student lacks good character, he must go to the Rebbe in order to learn since he lacks the proper preparation.
by Ben Clayman
I recently wrote two new articles on Wikipedia, one for my great-great-grandfather Rabbi Raphael Ankawa and for my Rebbe, Rosh Yeshiva Hillel Weinberg. Rabbi Ankawa, or Malach Raphael (the Angel Raphael) was the Chief Rabbi of Morocco for many years and passed away in 1935. He was my mother's mother's mother's great grandfather.
|
RSS Feed