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
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
posted by Mordechai18 at 2:07 AM
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