Beyond Reason

We have now begun season 3,323 of the Torah cycle.
This week, we focus on episode 2: The portion of Noah. When Noah's name is 1st mentioned in the Torah, he is described as "a righteous man, perfect in his generations..." As Rashi explains: 'Once a righteous man is mentioned, we speak of his good.'


It's strange, then, that when the great Avraham, the forefather of Judaism & monotheism, is 1st introduced to us in next week's portion, there is NO mention at all of any of his great attributes or prior achievements! All we know of him is that, at the age of 75, G-d tells him: "Go... to the land which I will show you." Unlike Noah, we hear nothing of Avraham's righteousness!

Now let's put this into some perspective: From the age of 3, Avraham had come to recognize that there was 1 G-d.
The Midrash describes the numerous trials & tribulations Avraham went through, trying to share his belief in 1 G-d to his pagan, idol worshipping neighbors. Like the time the King of his land, Nimrod, through him into a furnace for his beliefs and he was miraculously saved. Avraham was the ultimate rebel, rebelling against the world around him, against society, starting a new movement in the face of society. By the time G-d tells Avraham to go to Israel at 75, he & his wife Sarah had already brought 10's of thousands of people into the belief of one G-d, through their great love and devotion. They were the embodiment of kindness and self sacrifice for all things good and holy. So why do we hear nothing of this when Avraham's 1st chosen by G-d?

The Maharal of Prague asks this question, and his answer is an incredibly deep and powerful one: By Noah, the Torah mentions his greatness, his righteousness. By Avraham & Sarah, the Torah doesn't focus on their past deeds or greatness. Why? Because G-d is telling us, that ultimately He is choosing Avraham & Sarah (and their future descendants) as His people, for no reason at all. It's higher than reason. Beyond good deeds; beyond self sacrifice. A love that isn't dependent on a certain attribute or character trait. A human can only go so far with what he or she does. Here, G-d was Choosing, and that's something infinite.

It's interesting to note, that in the times of the Maharal (16th-century Europe), Christianity and its principles were dominant. What was the core idea of that religion? That G-d had abrogated his covenant with the Jewish people because of their sins, and had made a "new covenant" - a "new testament" which was to be followed. The absurdity of this claim can of course be explained at length, but suffice it to point to one verse in Vayikra (Leviticus), Chapter 26, verse 44: "But despite all this, while they will be in the land of their enemies, I will not have been revolted by them nor will I have rejected them to obliterate them, to annul my covenant with them - for I am Hashem, their G-d." It's convenient for them to ignore verses like these rampant throughout Tanach.
The Maharal may have been touching on this idea with his explanation here, that ultimately the Jewish People are connected to G-d in a bond that transcends reason, transcends how good we are or bad we are at a certain time. That's why the Torah didn't focus on Avraham's amazing deeds, for while they are vital to perfecting this world and serving G-d, which we all must do, ultimately G-d Chooses to bind Himself to us for reasons onto Him - beyond anything we could ever do.

May we always remember our close and eternal bond with Hashem, and on our parts rebel against society when it demands us to act in opposition to G-d, and live as proud Jews.

Shabbat Shalom!

-Daniel

One More Day

This Wed. night-Fri. night, Jews (outside of Israel) will be celebrating the special holiday known as Shemini Atzeret & Simchat Torah (those in Israel only wed. night-thurs. night). On these days we complete the cycle of the reading of the Torah, and begin reading from the Torah's beginning from "Bereishit" - "In the Beginning of G-d's Creating..." The last of the 3 major holidays (Passover & Shavuot being the other 2) until the spring time, this holiday marks the end to the holiday of Sukkot, but in truth, is really a holiday onto itself. Why, after all of the previous holy days, did G-d Feel the need to give us another one?


The 11th-century sage, Rashi, explains the holiday as follows (based on Leviticus 23:36): [G‑d says to Israel,] "I have detained you [to remain] with Me." This is analogous to a king who invited his sons to feast with him for a certain number of days, and when the time came for them to leave, he said: "My sons! Please, stay with me just one more day; it is difficult for me to part with you!"

After the special closeness of the high holidays of Rosh Hashana, Yom Kippur, and Sukkot, G-d desires a short time to spend in seclusion with His people. But how do we act during this special time? Do we learn; do we pray?
We dance. We take the Torah (at a synagogue near you, specifically Thursday evening), and we simply dance with it. We revel in the special connection G-d has given us for so long, the precious Torah, to connect with Him beyond the holiday, throughout the year. As Rabbi Shalom DovBer Schneerson once said: The 48 hours of Shemini Atzeret and Simchat Torah should be highly treasured. Every moment is an opportunity to draw bucket and barrel-fuls of material and spiritual treasures. And this is accomplished through dancing.

On Simchat Torah, we become the feet of the Torah and we dance for it. And as we leave the holiday season and embark on the coming year, we must pay close attention to the words of Rashi: "...and when the time came for them to leave, he said: "My sons! Please, your departure is difficult for me!" G-d never leaves. We are the ones who can "leave" from the connection & feeling of closeness to Him, especially felt during the high holidays. May we keep up the celebration of our connection to the one G-d throughout the coming year, with joy and gladness of heart.

Chag Sameach!

-Daniel

A Scent from Eden

Tonight we begin celebrating the great holiday of Sukkot
(ending October 21st). The 2 major mitzvot (commandments) associated with Sukkot are: To eat a meal (specifically bread or grain based) in the Sukkah, and say the accompanying blessing. The second is to take the 4 species (incl. the lulav & etrog) by day, say a blessing, and shake them together. More than any other holiday, Sukkot is called the "time of our rejoicing." We spend as much time as we can in the Sukkah, which commemorates G-d's Protection over us in the dangerous desert when we left Egypt, reminding us today that even with our sturdy homes and secure lives, it is really G-d Who ultimately protects us & provides. Our homes & our lives are really like flimsy huts in the outdoors. But we needn't worry, for G-d Watches over us. May you have a very joyous Sukkot! I hope you enjoy this story, which has always been one of my favorites. (Taken from Chabad.org)
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It was the first day of Sukkot, and all the congregants in the shul (synagogue) of Rabbi Elimelech of Lizensk were in a festive mood. One could feel the "Yom-Tov" spirit in the atmosphere.

As Rabbi Elimelech stood at the lectern and began reciting Hallel, all eyes turned upon him. There was something unusual in his manner this Sukkot. Why did he stop so suddenly in the middle of his swaying as he held the etrog and lulav in his hands to sniff the air? And why did he not go through the Service in his usual leisurely manner? It was evident that something was on his mind, something rather exciting by the look on his radiant countenance.

The minute the davening (praying) was over, Rabbi Elimelech hurried to where his brother Rabbi Zusha (who had come to spend the festival with him) was standing, and said to him eagerly: "Come and help me find the etrog which is permeating the whole shul with the fragrance of the Garden of Eden!"

And so together they went from person to person until they reached the far corner of the shul where a quiet looking individual was standing, obviously engrossed in his own thoughts.

"This is the one," called out Rabbi Elimelech delightedly. "Please, dear friend, tell me who are you and where you obtained this wonderful etrog?"

The man, looking somewhat startled and bewildered at this unexpected question, replied rather slowly, carefully choosing his words:

"With all due respect to you, Rabbi, it is quite a story. Do you wish to sit down and listen to it all?"

"Most certainly I do," answered Rabbi Elimelech emphatically, "I am sure it will be a story worth hearing!"

"My name," began the quiet-looking man, "is Uri, and I come from Strelisk. I have always regarded taking the "four kinds" on Sukkot as one of my favorite mitzvot, and so, although I am a poor man and could normally not afford to buy an etrog according to my desire, my young wife, who agrees with me as to its importance, helps me by hiring herself out as cook. Thus she is independent of any financial help from me, and I can use my own earnings for spiritual matters. I am employed as melamed (teacher) in the village of Yanev, which is not far from my native town. One half of my earnings I use for our needs and with the other half I buy an etrog in Lemberg. But in order not to spend any money on the journey I usually go on foot.

"This year, during the Ten Days of Repentance, I was making my way on foot as usual, with fifty gulden in my purse with which to buy an etrog, when on the road to Lemberg I passed through a forest and stopped at a wayside inn to have a rest. It was time for 'minchah' so I stood in a corner and davened minchah.

"I was in the middle of my prayers when I heard a terrible sound of moaning and groaning, as of one in great anguish. I hurriedly finished my davening so that I could find out what was the trouble, and if I could help in any way.

"As I turned towards the man who was in obvious distress, I beheld a most unusual and rough looking person, dressed in peasant garb with a whip in his hands, pouring out his troubles to the inn-keeper at the bar.

"From the somewhat confused story, between his sobs, I managed to gather that the man with the whip was a poor Jew who earned his living as a baal agallah (owner of a horse and cart for carting purposes). He had a wife and several children and he barely managed to earn enough to make ends meet. And now, a terrible calamity had be fallen him. His horse, without which he could do nothing, had suddenly collapsed in the forest not far from the inn, and just lay there unable to get up.

"I could not bear to see the man's despair and tried to encourage him, by telling him that he must not forget that there is a G-d above us who could help him in his trouble, however serious it seemed to him.

" 'I'll sell you another horse for fifty gulden, although I assure you he is worth at least eighty, but just to help you out in your difficulty!' " The inn-keeper was saying to the wagon driver.

" 'I haven't even fifty cents, and he tells me I can buy a horse for fifty gulden!' the man said bitterly.

"I felt I could not keep the money I had with me for an etrog when here was a man in such desperate plight that his very life and that of his family depended upon his getting a horse. So I said to the inn-keeper:

"'Tell me what is the lowest price you would take for your horse?'

"The inn-keeper turned to me in surprise. If you pay me on the spot, I will take forty-five gulden, but absolutely not a cent less. I am selling my horse at a loss as it is!'

"I immediately took out my purse and banded him forty-five gulden, the wagon driver looking on, his eyes nearly bulging out of their sockets in astonishment. He was just speechless with relief, and his joy was absolutely indescribable.

"'Now you see that the Almighty can help you, even when the situation appears to you to be entirely hopeless!' I said to him as he hurried off with the innkeeper to harness the newly-bought horse to his forsaken cart tied to the stricken horse in the forest.

"As soon as they went off, I hurriedly got my few things together and disappeared, as I did not want to be embarrassed by the thanks of the grateful wagon driver.

"I eventually reached Lemberg with the remaining five gulden in my pocket, and naturally had to content myself with buying a very ordinary looking but kosher etrog. Usually my etrog is the best in Yanev, and everyone used to come and make a blessing over it , but this year I was ashamed to return home with such a poor-looking specimen, so my wife agreed that I could come here to Lizensk, where nobody knew me."

"But my dear Rabbi Uri," cried out Rabbi Elimelech, now that the former had finished his story, "Yours is indeed an exceptional etrog. Now I realize why your etrog has the fragrance of the Garden of Eden in its perfume! Let me tell you the sequel to your story."

"When the wagon driver whom you saved thought about his unexpected good fortune, he decided that you must have been none other than the Prophet Elijah whom the Almighty had sent down to earth in the form of a man, in order to help him in his desperation. Having come to this conclusion the happy wagon driver looked for a way of expressing his gratitude to the Almighty, but the poor man knew not a Hebrew word, nor could he say any prayers. He racked his simple brain for the best way of thanksgiving.

"Suddenly his face lit up. He took his whip and lashed it into the air with all his might, crying out with all his being: 'Dear Father in Heaven, I love you very much! What can I do to convince you of my love for you? Let me crack my whip for you as a sign that I love you!' Saying which, the wagon driver cracked his whip into the air three times.

"On the eve of Yom Kippur, the Almighty up above was seated on His 'Seat of judgment,' listening to the first prayers of the Day of Atonement.

"Rabbi Levi Yitzchak of Berditchev, who was acting as the Counsel for Defense on behalf of his fellow Jews, was pushing a wagon full of Jewish mitzvot to the Gates of Heaven, when Satan appeared and obstructed his path with piles of Jewish sins, so that Rabbi Levi Yitzchak just got stuck there. My brother Rabbi Zusha and I added our strength to help him move his wagon forward, but all in vain; even our combined efforts proved fruitless.

"Suddenly there came the sound of the cracking of a whip which rent the air, causing a blinding ray of light to appear, lighting up the whole universe, right up to the very heavens! There we saw the angels and all the righteous seated in a circle, singing G-d’s praise. On hearing the wagon driver's words as he cracked his whip in ecstasy, they responded: 'Happy is the King who is thus praised!'

"All at once, the Angel Michael appeared, leading a horse, followed by the wagon driver with whip in hand.

"The Angel Michael harnessed this horse to the wagon of mitzvot, and the wagon driver cracked his whip. Suddenly the wagon gave a lurch forward, flattening the piles of sins that had been obstructing the way, and drove it smoothly and easily right up to the Throne of Honor. There the King of Kings received it most graciously and, rising from the Seat of judgment, went over and seated Himself on the Seat of Mercy. A happy New Year was assured."

"And now dear Rabbi Uri" concluded Rabbi Elimelech, "you see that all this came about through your noble action. Go home, and be a leader in Israel! For you have proved your worthiness, and you shall carry with you the approval of the Heavenly Court. But before you go, permit me to hold this wonderful etrog of yours, and praise G-d with it."

Recognition

The primary theme of Rosh Hashanah, as mentioned last week, is to make G-d our king. Deciding whether to serve Him as our King. On Yom Kippur, however, we focus now on the next step: how we serve G-d.



There was once a King who had a favorite adviser, who was Jewish. The other gentile advisers were very jealous of him. So they plotted to slander him to the King. They knew that the Jew had told the king how much money he owned, which was different to the true amount, so they informed the king of this lie. Upon hearing this, the king called his favorite advisor and gave him a chance to set the record straight. “I have $2,000 dinars,” said the Jewish adviser. “I’m surprised,” said the king. “I heard that you’re worth 10,000 dinars.” “2,000”, reiterated the Jew. “I’m shocked and angered by your lies!” said the king. “I will have all your possessions taken from you, and you will be sent to prison.” As the Jew was being led out, the king stopped him and said: “I have one question I want to ask you. How could you lie like that to me? I’ve always trusted you!” The Jew responded: “I didn’t lie. The 2,000 dinars I said that I owned, refers to the 2,000 dinars I’ve given to tzedaka, charity, during this past year. That money is mine. The rest of the money isn’t mine. And the proof is that you’re able to take it from me whenever you want! So was it ever really mine?” The king was very impressed, and released his adviser.

We sing, we dance, we speak and we think. But to whom do these abilities & talents really belong to? A brilliant musician, a pretty face, an intelligent mind; all that one has is really just a gift, one that was given & can be taken at any time. Our very bodies, our speech; all is a gift. Yom Kippur is an opportune time to think about all that we have. And to realize that, if I've gotten everything from Him, how have I repaid Him? Do I still feel comfortable with how I’ve treated Him back? On Yom Kippur, we don’t think about our sins all day, dwelling on the negative. Rather, we think about our relationship with G-d. Considering all that He does for me, is there perhaps more that I could be doing to reciprocate in my relationship with Him? Acting in consonance with the truth that all that I have is a free gift, given for a purpose? My brain, mouth, heart, eyes, hands - are on loan to be utilized in a positive direction; a direction that the one who gave it to me in the 1st place would be proud of.

Let's use out this special 24 hr. time slot, when the power on high shines down on our souls, awakening our natural connection to the Giver of all life. Let's choose a small moment during the incessant prayer period & tiresome fasting, to reflect on all the good that we have and how we can improve. G-d isn't looking down sternly at us. He is smiling at us, at the efforts we make to be good in spite of tough challenges. At the efforts we make to stay connected to Judaism even after all of these years of exile. Let's take advantage and reconnect, infusing in ourselves the spiritual power to succeed in the coming year.
May you have an easy fast and a sweet year! And please forgive me if I have wronged you in any way.

-Daniel