Friday, November 17, 2006

Chayei Sarah

This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.

A note: Comments within double brackets, [[abc]], are notes I write for myself so that when I look back later on the topics I discussed, I see all the sources I looked at and how I understood them. Readers are encouraged to skip them.



Question:

This week, Abraham sends his most trusted servant back to his (Abraham's) homeland to find a wife for his son, Isaac. Why could Isaac's wife not come from somewhere nearby and why specifically did she need to be from Abraham's birthplace?





Active Thinking





Abraham's servant, when finding a wife for Isaac, had one primary criteria, that she constantly go the extra mile to help others. When Rebbeca offered to provide the servant with water and give water to all his camels (camels drink a lot of water), he knew she might be the right match. This is how the Torah records it:



"'Drink, Sir,' she replied. She quickly lowered her jug to her hand and gave him a drink. When he had finished drinking, she said, 'Let me draw water for your camels, so they can [also] drink their fill.'

She quickly emptied her jug into the trough and ran to the well again to draw water. She drew water for all his camels. The man was astonished at her, reflecting silently to determine whether or not God had made his journey successful" (24:18-21)



In the last verse (The man was astonished at her, reflecting silently to determine whether or not God had made his journey successful), one of the Hebrew words jumped out at me. When the Torah says that the servant was silent, it conjugates the verb in the causative form. Instead of saying he was quite, it says he caused himself to be silent. (While the verb is not reflexive, it is masculine so the servant must also be the one who is active.)



The Torah says that the servant caused himself to be quite to reflect on whether Rebbeca was the right match for Isaac. I think this teaches us that to really understand something, we need to think actively, to contemplate a matter and dissect it from all angles. Active contemplation is, I think, an important aspect of religious life.



Reb Noach Weinberg provided an illustration of the process (http://www.aish.com/spirituality/48ways/Way_45_Expand_Your_Ideas.asp ):



"As an example, let's take the concept, "Love your neighbor as yourself." (Leviticus 19:18)



1) Basic Point: We should act with love toward others.



2) Implication: Love can be defined. What is the definition of love? To take pleasure in another's virtues. Every human being has virtues. To "love" means to excuse the faults, and focus on virtues.



3) Conclusion: If the Almighty said: "Love human beings," then humans must be intrinsically lovable. This is confirmed by the fact that almost everyone has at least two people who love him -- his parents. So if you're having trouble loving someone, ask yourself: "If I was his mother, what would I love about him?" This unlocks an amazing new dimension. Every human being is gorgeous. We simply need to see it.



4) Derivation: What is lovable about human beings? It must be something common to all human beings. Which is: Humans are created in the image of God.



5) Extension: Since we are commanded to love others, that means love is something which can be commanded. This goes against common perception that while it's nice to love others, love cannot be obligatory. But Judaism says otherwise. Which leads one to ponder: Who can teach me the secret how to love all people?



6) Parallel: If the Almighty instructs us to love others, it must mean that He loves us. How do we know that? Because when we love someone, we also want others to love that person. Since God loves us, He wants us to love each other, too.



7) Corollary: Part of loving someone is protecting them from harm. Therefore, "love your neighbor" also means fighting for human rights, working against injustice, stopping violence.



8) Consequence: If everyone practiced "Love your neighbor," the world would operate with a far greater degree of patience, tolerance, understanding, communication, appreciation, unity, etc. This one principle would transform human history! When we love each other, take pleasure in each other, and work together, we harness the full potential of the universe. Do you sense the power?



9) Appreciation: Look back at the time of the Greeks, the Babylonians, and the Egyptians who murdered, enslaved, impaled. History shows that it was Judaism -- with its innovative declaration to love humanity because we're all made in God's image -- that introduced and inspired civil rights and justice into the world. The Jews said: "We are all in the image of God, and you've got to love all humanity." This idea succeeded because the Torah specifies detailed laws how to translate that love into action. Gradually, the Jewish message became accepted by all mankind. Incredible!"







Through this active contemplation, we will understand ideas more fully and internalize them.



[[See Rav Elyakim Krumbein (http://www.vbm-torah.org/archive.htm#mussar ) quoting Rav Shlomo Wolbe as to why this is needed]]




Food for further thought and discussion:

What idea would I like to analyze and understand metter?



Have a good Shabbas,
Mordechai

Friday, November 10, 2006

Vayera

This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.

A note: Comments within double brackets, [[abc]], are notes I write for myself so that when I look back later on the topics I discussed, I see all the sources I looked at and how I understood them. Readers are encouraged to skip them.



Question:

When Lot’s daughters get Lot drunk after fleeing from Sodom, where do they get the wine?

(I heard this question from a counselor of mine, who is known as Penimius)



The House of Abraham

Within Jewish thought, Abraham represents chesed, loving kindness, Isaac self control, and Jacob truth. All three Patriarchs, together with their wives, our Matriarchs, founded the Jewish people. Yet, we find that the Jewish people are particularly identified with Abraham’s characteristic, kindness, over the strengths of the other Patriarchs. Just two examples:

1. G-d says: “I have given him [Abraham] special attention because he commands his children and his household after him, that they keep the way of Hashem, doing charity and justice…” (Genesis 18:19).
2. When Eliezer, Abraham’s head servant, looked for a wife for Isaac, his prime criteria was that the woman extend herself to help others. See Genesis 23:13-20

So, why is it that of all the fine qualities typified by our Patriarchs that we are particularly identified with chesed?

Furthermore, near the beginning of this week’s Torah portion, we get a glimpse of Abraham and Sarah’s utter devotion to helping others and just a cursory reading provokes a question. Abraham is in the middle of a prophetic experience when, upon spotting travelers, he runs out to greet and host them! In other words, Abraham broke off a conversation with G-d to help strangers! What about G-d, Creator of the world, King of the universe?!

As astonishing as it may sound, our Sages view this meritoriously comment that taking in guests is greater than receiving G-d’s Presence (Shabbas 127a). Similarly, the great Medieval talmudic authority, Rabbenu Asher, the Rosh, says that (although we must perform all commandments as perfectly as possible) mitzvos between fellow human beings are more important than mitzvos between humans and G-d (third comment on Peah 1:1). Why should this be the case?

I believe that both questions, namely why are we particularly identified with chesed over other exemplary qualities and why interpersonal mitzvos are more important than those relating strictly to G-d, relate to what it means to be a human and a Jew.

Our purpose as humans is to emulate and thus resemble G-d. This is idea is even expressed in the Hebrew word for human Adam (aleph daled mem). According to the Rav Isaiah Horowitz, the Shlah, one source for the word adam (aleph daled mem), human, is the word adamme (aleph daled mem heh), ‘I will resemble’ (namely that we are to resemble G-d) (Alei Shor 2, page 27 citing the Shlah). Thus, the very name for a human tells us that our task is to emulate and resemble G-d.

Though we may not always perceive it, everything G-d does is an act of kindness (Brachos 60b) and in fact, our very existence is founded on G-d chesed as the Psalmist writes “the world is built on chesed” (Psalms 89:3). Thus, the primary way that we emulate G-d and thus come to resemble Him, on whatever level this is possible, is though chesed, selflessly giving.

[[It seems to me that ideally, we are actually not supposed to perceive that everything G-d does is for the best. See Mesillas Yesharim chapter 19, pages 131-132, and his two responses to suffering. I think the second response which the Ramchal says is more ideal, is very parallel to Rav Soloveitchik’s approach to suffering. See
http://tamimah.blogspot.com/2006/07/seeking-g-d-in-distress-this-is-in.html for an attempt to present some of the Rav ideas on this matter and see also somewhere in Worship of the Heart here he speaks about why we make blessings on bad tidings. However, the two approaches may not be the same as Rav Soloveitchik in Worship of the Heart (and perhaps it could be also implied in Kol Dodi Dofek) speaks of, if I understand him correctly, a perceived absence while the Ramchal says that the chasid, in the face of suffering and evil, will simply exert himself more, enabling him to come closer to reaching his potential. According to the Ramchal, one might be able to say that evil and tests are two ways of looking at the same phenomena. According to Rav Soloveitchik, I am unsure is this statement would be accurate. I am curious, according to Rav Soloveitchik, how does one emulate G-d while perceiving such an absence? See also http://tamimah.blogspot.com/2006/08/parshas-shoftim-this-is-in-merit-of-my.html, http://tamimah.blogspot.com/2006/05/parshas-beharbechokosai-this-is-in.html, and http://tamimah.blogspot.com/2006/03/purim-this-is-in-merit-of-my.html for a discussion on the Chazon Ish and everything being for the best.]]
[[Rav Dessler about giving and http://tamimah.blogspot.com/2006/10/sukkos-this-is-in-merit-of-my.html and Rav Soloveitchik and http://tamimah.blogspot.com/2006/08/tisha-bav-fast-of-ninth-of-av-this-is.html. I am sure they disagree. Rav Soloveitchik’s identification with others is a form of selfishness for Rav Dessler. See the Rav’s The Community, especially his discussion of the Kuzari.]]
[[See http://www.yutorah.org/showShiur.cfm?shiurID=703935 about emulating G-d and becoming a giver. See also http://tamimah.blogspot.com/2006/05/parshas-acharei-moskedoshim-this-is-in.html]]


Thus, while receiving prophecy is spiritual experience, when we give to others, we emulate G-d and come to resemble Him, directly fulfilling our task as humans in this world. Thus, since ultimately our goal is to be givers, I think we can say that actualizing this goal is more important than receiving prophecy.

Furthermore, since the national goal of the Jewish people is to direct humanity to G-d’s service, since through chesed humans come to resemble G-d and achieve their purpose in life, it makes sense that our national identify is linked with chesed.

[[One can go further with this idea according to the Ramchal and to, whatever extant we can understand, the purpose of creation. See Derech Hashem 1:2:1-3 and the first chapter in Mesillas Yesharim.]]
[[See Encylopedia of Biblical Personalities, pages 39-40, citing Bereishis Rabbah 58:9 and 59:1-2 and the Zohar 1:129a, which seem to support these ideas.]]


Biography of Rabbenu Asher, the Rosh
http://www.ou.org/about/judaism/rabbis/rosh.htm


Food for further thought and discussion:

What should be our intentions and motivations when giving to others and how does this effect the way we view giving?

Have a good Shabbas,
Mordechai

Friday, November 03, 2006

Lech Lecha



This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.



A note: Comments within double brackets, [[abc]], are notes I write for myself so that when I look back later on the topics I discussed, I see all the sources I looked at and how I understood them. Readers are encouraged to skip them.







Question:



"Terach took his son Abram, his grandson Lot (Haran's son), and his daughter-in-law Sarai (Abram's wife). With them, he left Ur Casdim, heading toward the land of Canaan. They came as far as Charan and settled there" (Genesis 11:31).



"God said to Abram, 'Go away from your land, from your birthplace, and from your father's house, to the land that I will show you" (Genesis 12:1)



"You are the Lord God, Who chose Abram, took him out of Ur of the Chaldees and made his name Abraham" (Nechemiah 9:7)



In Genesis 12:1, G-d commands Abraham to leave his birth place, Ur of the Chaldess. How do we understand this in light of the fact that already, Genesis 11:31 says Terach and his family already left Ur? Furthermore, how do we understand Nechemiah 9:7 which says G-d took Abraham out of Ur?









Leading by Example



"When Abram heard that his kinsman had been taken captive, he called out all his 318 fighting men who had been born in his house. He hurried after [the invaders], catching up with them in Dan. He divided [his forces] against them [and attacked] that night - he and his servants. He attacked, and pursued [the invaders] as far as Chovah, which is to the left of Damascus. [Abram] brought back all the property. He also brought back his kinsman Lot and all his goods, along with the women and the [other] people" (Genesis 14:14-16).



We see that Abraham, the priest of G-d, led his men into battle to rescue his nephew. The Ramban describes Abraham as "very great and mighty, as he had in his house three hundred sword-wielding men and many allies. And he himself was a lion-hearted soldier and he pursued and vanquished four very powerful kings" (Ramban on Genesis 26:29).



Yet, this could seem strange. The Ramban, describing the moral perils of war, says "The most decent of men by nature may become invested with cruelty and wrath as the camp goes out to engage the enemy" (Ramban on Deuteronomy 23:10) and I would think, at least from personal experience, this danger is magnified when dealing with somebody of Abraham's spiritual stature. At least for me, I find that small things that didn't bother me in previous years can negatively influence me. Thus for a spiritual giant like Abraham, going to war must have negatively effected him. Yet he went.



It seems to me that from one perspective, he had no choice; while also remaining above and also perhaps beyond the group, at the same time, a leader must be intimately involved with the group. The Talmud says that while other kings don't leave the royal court, King David would get his hands dirty helping his subjects in their day to day lives (Brachos 4a). [[See also Sanhedrin 49a]] This often involves taking care of all sorts of unpleasant business but this is part of true leadership.

To maintain spiritual strength, I think all a leader can do is pray, trust in G-d, and work hard. This too can spur a leader to further growth and all because the leader leads by example.




Food for further thought and discussion:



What is something that needs to be done where we can take the initiative and lead others by example?



Have a good Shabbas,
Mordechai
Noach



This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.



A note: Comments within double brackets, [[abc]], are notes I write for myself so that when I look back later on the topics I discussed, I see all the sources I looked at and how I understood them. Readers are encouraged to skip them.







Question:



"God said to Noah and his sons with him, 'I Myself am making a covenant with you and with your offspring after you. [It will also include] every living creature that is with you among the birds, the livestock, and all the beasts of the earth with you - all who left the ark, including every animal on earth. I will make My covenant with you, and all life will never be cut short by the waters of a flood. There will never again be a flood to destroy the earth.'

God said, 'This is the sign that I am providing for the covenant between Me, you, and every living creature that is with you, for everlasting generations: I have placed My rainbow in the clouds, and it shall be a sign of the covenant between Me and the earth. When I bring clouds over the earth, the rainbow will be seen among the clouds. I will then recall the covenant that exists between Me, you and every living soul in all flesh. The rainbow will be in the clouds, and I will see it to recall the eternal covenant between God and every living soul in all flesh that is on the earth.'" (Genesis 9:8-16)



What does it mean that G-d needs a reminder and specifically, why do we find this here?





Good Deeds and Being Human



"These are the generations of Noah:

Noah was a righteous man, perfect in his generation. Noah walked with God. Noah fathered three sons: Shem, Ham and Yefeth" (Genesis 6:9-10).



Why does the Torah say "These are the generations of Noah" and then proceed to speak about his righteousness and only afterwards mention his children?



One of Rashi's answers is:



"To teach you that the main generations [progeny] of the righteous are good deeds. — [Mid. Tan. Noah 2]"



This requires investigation.

I. What does it mean that good deeds are progeny?

II. What does it mean that good deeds are our main progeny?



The Maharal, in his commentary on Rashi, the Gur Aryeh, tackles these questions. The Maharal can be hard to understand though I think what follows is an accurate rendition of his ideas. I am especially grateful to a councilor at my Yeshiva (whose nickname is 'messiah' although he will be the first to point out he is a Levy) for helping me.



To answer the first question as to what does it exactly mean that good deeds are progeny, the Maharal points us to Isaiah 3:10: "Tell the righteous man that it is good, for the fruit of their deeds they shall eat." Just as fruit are progeny of a tree, so are good deeds progeny of human beings.



This fits well with the picture painted of the righteous by Tanach:



"Blessed is the man who trusts in the Lord; the Lord shall be his trust. For he shall be like a tree planted by the water, and by a rivulet spreads its roots, and will not see when heat comes, and its leaves shall be green, and in the year of drought will not be anxious, neither shall it cease from bearing fruit " (Jeremiah 17:7-8)



"The praises of a man are that he did not follow the counsel of the wicked, neither did he stand in the way of sinners nor sit in the company of scorners. But his desire is in the law of the Lord, and in His law he meditates day and night. He shall be as a tree planted beside rivulets of water, which brings forth its fruit in its season, and its leaves do not wilt; and whatever he does prosper" (Psalms 1:1-3)



[[Nechama Leibowitz has an essay in Torah Insights (I think that is the title) about righteous, trees, and actions and brings more verses. As pointed out by R. Yehoshua Hartman's notes, see also Sota 46a where mitzvos are fruit. See however Avos 3:22.]]



To sum up: just as fruit are progeny of a tree, so are good deeds progeny of human beings.





Now what does it mean that good deeds are our main progeny?



The Maharal says that giving birth to children requires a three-way partnership, a man, a woman, and G-d and that G-d is the main partner. [[R. Hartman points to Niddah 31a]] However, when we ourselves do a good deed, that action was entirely done by us. As our Sages teach "All is in the hands of Heaven except for fear of Heaven" (Brachos 33b) meaning only we determine how we act because we are given free will. Thus, we perform good deeds by ourselves.



[[R. Hartman pointed to Brachos. Of course, from one perspective, even our good deeds are from G-d and the Gemara says we can't overcome our evil inclination without G-d's help. However, these must be some difference between these situations.]]



Why should it be that because we do something alone, without assistance, that this action becomes of prime importance?



I think the answer is that when we act without help, it requires more effort and "according to the effort is the reward" (Avos 5:26).



As the Maharal explains, the Hebrew word for a human is adam which comes from the word adamah meaning ground. For the Maharal, this symbolizes our potential; we are an empty piece of land but through effort, from this fallow field a tree can grow, a tall and beautiful tree yielding wonderful fruit. (Teferes Yisroel chapter 3 cited by R. Hartman) The more effort, the more growth.



Our lives are what we make of them. Lets work hard and become the best we can be.



[[See also Maharal on Avos 3:22 and Juggler and the King, pages 154, and 175-176. Another explanation, maybe even better, might relate not to the effort but the fact that all of the deed came from the one doer.]]



Food for further thought and discussion:



If adamah – earth – also symbolizes physicality and this tree planted on the field represents lives lived in righteousness (possibly even thus representing spirituality), what is the relationship between physicality and good deeds?



Have a good Shabbas,
Mordechai