Parshat Noach: "Whatever Floats Your Boat..?"

BS"D

Good Shabbos!

I dedicate this parsha-post l'ilui nishmas all those who tragically perished in the recent California wildfires, and as a zechus for brachos, yeshua, refuah, nechama, koach and achdus, for their survivors and those who are rebuilding their homes and lives.

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YOU ARE THERE...

The entire world population is corrupt in all their ways.  Civilization is crumbling.  Murder and all sorts of unspeakable acts are rampant among the cruel and base.  The world is devoid of holiness, and the Creator has been forgotten.  Any and all foundations and traces of morality and humanity have been dissolved in the world.  That is, with the exception of your righteous family.  Wickedness and degeneracy press in from all sides, raging constantly outside your door, but you stand strong against the current.  You know there is a one and only G-d, and you desire only His ways.  These days, the darkness and destruction is so great, that G-d comes to you, with very grave news.  "And Hashem regretted that He had made man upon the earth, and He became grieved in His heart. {Bereishis 6:6}"  He tells you...

"Va'Ani hin'ni mayvi et-ha'mabul mayim al-ha'aretz l'shacheit kol-basar asher-bo ruach chaim mitachas hashamayim kol asher-ba'aretz yigva -- And I, behold I am bringing the flood, water upon the earth, to destroy all flesh in which there is the spirit of life, from beneath the heavens; all that is upon the earth will perish." {6:17}

What do you do?

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In truth, one could respond with various reactions.  Upon learning that finally, at last, you would be swept up and away from the corruption, bloodshed, and evil, that you would no longer suffer and struggle to faithfully maintain your morals, and that justice would be meted out... wouldn't you rejoice?  Or would you go into shock at such a serious change in G-d's judgement of the human race?  Or would it perhaps be possible to even feel pity, even for the greatest reshaim, as they were about to be hurled into total annihilation?

When being made aware of G-d's choice to destroy the world by inundating it with the waters of the Flood, Noach is criticized by Chazal and Meforshim, for remaining passive in response to the fatal future of the people.  They level against him the examples of Avraham Avinu and Moshe Rabbeinu.  The former actually contended with G-d to save the cities of Sodom and Gomorrah, in the merit of the tzadikim who dwelt there.  Ultimately, Avraham's assertions didn't prevail, and G-d destroyed the two sinful cities.  However, Avraham's profound haggling with Hashem made an impression, and left an indelible mark on the message of prayers and compassion.  The same praise can be applied to the latter, Moshe Rabbeinu; for after the Cheit Eigel Hazahav (Sin of the Golden Calf), G-d was furious with the serious failure of His newborn People.  He pledged to wipe them out, and to crown Moshe as the sole nation and legacy of Israel, but that is not what Moshe sought.  He acknowledged the error that had been committed, but he still argued for the preservation of the people, and his prayer was not without great Mesiras-Nefesh.  He said "V'atah im-tisa chatasa v'im-ayin m'chaini na misifracha asher kasavta - Now if you will forgive their sin-- but if not, erase me from the Book which You have written! {Shemos 32:32}"  He pleaded with Hashem until He forgave His children.  Both Avraham and Moshe took action, spoke up, and prayed fervently on the behalf of others... even if the individuals who would benefit from their prayers left much to be desired.

Noach accepted the gezeirah faithfully, but on the other hand approached the matter with an attitude of "whatever floats Your boat, G-d" (pun intended!).  Avraham Avinu and Moshe Rabbeinu, certainly not any less faithful, took the opposite route and protested against Hashem's negative decrees.  They weren't going to go along quietly with the plan, for they had unshakeable belief in G-d's ultimate goodness.  He could guide anyone to the highest levels of wisdom and holiness.  They knew His compassion, forgiveness, and faith in the potential of mankind transcended any boundary.  So arguing with G-d?  Perhaps it's a higher level of emunah than we realize.  R' Tzvi Freeman perfectly captures these epic moments and their eternal message in his Daily Dose of Wisdom, please see here and here.

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We still might feel inclined to ask, just where we should draw the line, between passive, quiet acceptance of G-d's will, and crying out to him in prayerful plea or protest.

A person might become angry or depressed when they feel that G-d is ignoring their prayers.  A bit of enlightenment on this, in a quote from the Ponovezher Rav, R' Yosef Shlomo Kahaneman ZT"L:  "We think that when our prayers go unanswered, G-d wasn't responsive to us.  In truth, He was.  He responded, "No!"  I'll admit that this piece of honest irony gave me a smile, as well as much to think about.  But when G-d answers "No", how does one proceed?  One must keep praying, of course!  G-d might not grant us our plea, because we might not be asking for what's right for us; but He also might put off His response, so to speak, when we're not praying with the fullest kavanah, or if we haven't reached our greatest prayer-potential.  This is why He withheld children from Avraham and Sarah, Yitzchak and Rivkah, Rochel and Chana.  He knew that the intensity, perseverance, and faith, that permeated their continuous prayers, would shape and refine them into even greater Tzadikim and forbears.  He desired their righteous prayers greatly.

But once Hashem's decree has come to pass, we do not pray to Him to halt or relieve us of it any longer.  This is explained in Mishna Berachos {Perek 9, Mishna 3}:

"Ha'tzo'aik l'she'avar, harei zo tefilas shav.  Kaitzad?  Haiysa ishto m'uberes, v'amar: 'Y'hi ratzon shetayled ishti zachar,' harei zo tefilas shav.  Hayah va vaderech v'shama kol tz'vacha ba'ir, v'amar: 'Y'hi ratzon shelo yihyu eilu bnei vaisi,' harei zo tefilas shav. -- (If) one prays regarding the past, this is a prayer in vain.  How so?  (If) one's wife was pregnant, and he said 'May it be (G-d's) will that my wife will give birth to a male,' this is a prayer in vain.  (If) one was coming along the road, and he heard the sound of screaming in the city, and he said 'May it be (G-d's) will that those (who are screaming) not be (members of) my household,' this is a prayer in vain."

The first example given is in the case of the unborn baby's gender having already been determined.  A continued prayer for a certain child is pointless after this finalization, so you wouldn't pray to G-d to change the developing child after the fact.  Similarly, in the case of the second example; whoever made the outcry, whether it be a stranger or a household member, has already been met with the unfortunate occurrence.  A prayer can't go back in time and change the past.  Once Hashem causes to pass whatever He wills for so-and-so, whether it be positive or negative, we must accept it with humility and submissiveness.  We assume a certain passivity, similar to Noach.  Hashem's wisdom and reasoning behind what He causes to happen is usually beyond us, and for whatever He made His ratzon, we have to try to see the bigger picture, and understand that this, too, is for the ultimate good, and part of the Master Plan.

On the flip side of the coin...

We can certainly pray for anything before the fact, and of course during any course of events for guidance and clarity to deal with it.  We were given a voice as a tool in the service of Hashem.  We are reminded of this frequently when we recite the verse {Tehillim 51:17} before the Amida "Ado-nai s'fasai t'fitach, u'fi yagid t'hilasecha -- My Lord, open my lips, that my mouth may declare Your praise".  We are indeed as nothing before Hashem in prayer, so we must ask Him to instill within us with the inspiration to simply speak, and to allow His energy and words to flow through the vessel that we make ourselves into; thus we pray to open our lips with "Your praise".  Like a person who speaks meanwhile deeply focused on an idea or teaching, he speaks without selectivity or calculation, but his words just flow forth like water, so it should be with us when we are immersed in tefillah.  A most beautiful insight, drawn from Chabad.org's Online Siddur with Commentary, jewels of Chassidus, that I credit to Mrs. Nechama Laber for teaching me just yesterday morning.  Perhaps I digressed slightly, but this insight also emphasizes how we are created to praise G-d.  Also, praying to Hashem in fact is one of the greatest ways of revealing Him in this world!  Please see here for further elaboration on this subject.

You may have been visited before by the question of "Why does G-d need my tefillos anyway?"  In truth, He doesn't require our prayers, but He loves them and is awaiting them nonetheless.  We need to pray; our davening changes us, and molds us into greater, more conscious and connected beings, and also has a profound effect on the world around us.  Tefillah is a gift for every person, for every occasion and all time.  It's a treasure and bond that can never be expropriated from us.  Chazal (our Sages) teach us, that 'even if a sword is at your throat, do not cease your prayers,' for Hashem can make a miracle occur at any moment, even until the last.  Perhaps Yogi Bera was channeling Chazal when he famously said "It ain't over 'til it's over...  Hopefully, it will not take something so drastic for us to realize the relevance and constancy of prayer.  Nothing is too small to request; what we can offer thanks for is limitless; and praise is a precious purpose  that is ours to fulfill. 

Be unafraid to assert yourself on behalf of others, emulating Avraham and Moshe.  Don't forget to use your voice to pray for those in distress, for those who are facing great challenges in life, and for those who just need a little spark of joy, life, and inspiration, to reach the heights for which they were created to achieve.

Passivism or protestation...  Ultimately, is one approach better that the other?  I leave the question to you.

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One last Chiddush on tefillah, and a lesson that can be drawn from a seemingly technical detail on the teiva (ark):

First, the Chiddush drawn from R' Tzvi Freeman's Daily Dose, entitled "The Ark":  There is a violent sea storm raging.  The waves are hurling, and their mighty force leaves a wake of destruction.  The relentless waves are the struggles and stresses of fighting to maintain a livelihood, of not knowing which direction to turn, or not knowing what lays ahead, and the indecision and insecurities...  They churn in a confusion of opposites in temperature and bearing.  But how can you save yourself from this sorry fate, from being storm-tossed any longer in these suffocating currents?  Mirror Noach, and create for yourself an ark.  The Hebrew word for "an ark" is "teiva," which curiously means "a word" as well, in Lashon haKodesh.  Your ark, your ticket to personal salvation, shall be your words of prayer and reflection.  Enter into your ark; ease yourself into the other world of your mindful, prayerful moment; let it surround you with its safety and security; and allow it to lift you up upon the rushing waters, instead of letting them drag you down and drown you.

The second, is an insight of my own connecting R' Freeman's wisdom from the Rebbe, to a Rashi on this parsha:  Hashem instructs Noach to build the ark {Bereishis 6:14-16}, and describes the size requirements in pasuk 15:

"'V'zeh asher ta'aseh osah shalosh mei'os amah orech hateiva chamishim amah rachba ushloshim amah komasa -- And this [is the size] you shall make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height.'"

We learn from here that the ark was thirty cubits (approximately 45 feet) tall.  Now, let's jump forward in the sidra to the commencement of the Great Flood:

"Vay'hi Mabul arba'im yom al-ha'aretz v'yirbu hamayim vayisu aet-hateiva vataram may'al ha'aretz. -- Now the Flood was forty days upon the earth, and the waters increased, and they lifted the ark, and it rose off the earth." {Bereishis 7:17}

Rashi comments on the clause "vataram may'al ha'aretz - and it rose off the earth," and he explains that even as the teiva rose up with the ever-increasing water's surface, the lower 11 cubits remained submerged beneath the surface, like any loaded ship worth its salt.  This indicates that 19 cubits still reached above the water.  But never mind the numbers-- I'm not one much for arithmetic.  What intrigues me is the fact that a measure of the ship was indeed surrounded by the great deep.  For if the ark is a symbol of our prayer, which delivers us from being completely drowned by the hustle and trials of making a living, perhaps this 'minor' detail Rashi brings into focus, can remind us that even in the workspace, even in the midst of a busy, hectic setting or crunching hour, we can still break out into prayer to our King.  At any time, in any place, forever and always.  He's waiting to hear it.  And we're secretly yearning to let it burst forth.

Sukkot and Simchat Beit Hashoeivah: Giving Voice to the Power of Song

BS"D

I dedicate these divrei Torah l'ilui nishmas all those who perished in the Las Vegas concert tragedy, and as a zechus for healing, strength, blessing and salvation for their survivors.

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Sukkot, the Chag known as "zman simchateinu - the season of our rejoicing", is a celebration of unadulterated joy, shared between and joining together every member of the Jewish People in perfect unity, as we're enwrapped in a deep-seated trust in G-d... all timeless themes of this holiday.

One unforgettable milestone in our history, that fused these 3 core elements (joy, unity, and bitachon) of the festival, was called "Simchat Beit Hashoeivah", rendered 'The Celebration of the Water-Drawing'.  It was a ceremony that held a brilliant spot in the service in the Beit Hamikdash during Sukkot.

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While the Beit Hamikdash stood, all korbanos (offerings) were accompanied by Nesachim, libations (of wine) that were poured over the Altar's surface.  But in the Sukkot Avoda, fresh water was poured over the Mizbeach, as a festive added ritual.  This was preceded by much preparation, and was conducted with tremendous exhilaration and zest, as described vividly in the Gemara.  In the early morning of the Chag, daily, a delegation of Levi'im would descend the Temple Mount to the stream of Shiloach, and draw the precise measurement of the water.  As they returned to the Temple premises, a serenade of trumpet blasts was sounded.  As night drew near, Kohanim would ignite impressive candelabras, which gloriously illuminated Jerusalem like noon.  The nation would gather in the Beis haMikdash (the women provided with their own distinguished balcony seating), and would gaze on as the Kohanim performed the offerings, and scholars exuberantly danced and sang.  Of course, everyone was delighted and uplifted by the Levi'im's beautiful music.  The Talmud (Sukkah, chapter 5) declares:  "He who has not seen the Water-Drawing Celebration has never seen joy in his life"

The Torah tells us “you shall rejoice on your holiday” (Devarim 16:14), but we still may feel compelled to ask: "Why did a simple drawing and pouring of water cause such elation to ensue?  Why would it constitute such a unique event?"

It's now time to sift our way to the essence of this experience.

The source for this mitzvah, of the water-libation, rests with the Torah SheBa'al Peh (the Oral Torah), also handed down by Moshe Rabbeinu from G-d at Sinai, but not explicitly commanded or detailed in the Written Torah (the Five Books of Moses).  With this in mind, the Jewish people of the time outwardly expressed their unwavering devotion to the will of Hashem, even if the mitzvah wasn't expressly given over in the Chumash.  Branching from such commitment was a deepened awareness of G-d and the soul, which was so great, that along with the simple drawing of water, the nation drew Ruach Hakodesh (Divine insight and inspiration), from which in turn sprang the profound ecstasy that was trademark of the day.

And then came the dance, music and song that are forever unmatched; we can truly say it was divine.  To paraphrase Mrs. Nechama Laber in one of our amazing JGU evening workshops for girls: When you contemplate the greatness of Hashem, you are moved to sing (of Him and His glory)!

Water in and of itself bears profound symbolic significance.  Torah is compared to water, and Rabbi Akiva perfectly summed up this comparison in his famous saying, that 'A Jew without Torah is like a fish without water."  We can't live without Torah-- there isn't a Jew without the Torah!  Torah, Chassidic masters explain, is indeed G-d's transcendent Wisdom, but He transmits it to us in parable, that we people can grasp and integrate.  The supernal Wisdom is garbed in physical terms, scenarios, and commandments, allowing the physical of the world to serve as a bridge, springboard, and stepping stone, leading us to truly connect with the Divine, for this is indeed the essence of every single mitzvah, and every single word of Torah and its study.  It flows down from on high, and gushes forth from its innerness, in a way like the crystalline water that beautifully poured from the pitcher raised high in the Kohein's hand.

The soul of every Jew is naturally drawn to this spirit of wisdom and its Source.  To share from the Chassidic masters once more:  The exuberant water celebration symbolized a totally sincere, profound and essential bond with G-d, so deep that it's like water-- it sustains all life, but whose 'taste' cannot be described.  An experience of fusion so powerful, that it's impossible to encapsulate it in merely intellectual, thought-out words.  All that it can give birth to is an unrestrained cry of joy, a scream from the depths of the heart, a song of sheer delight that breaks all barriers.

To quote the Alter Rebbe, R' Schneur Zalman of Liadi (a.k.a the Baal HaTanya):  "Words are the quill of the heart, while melody is the quill of the soul."  

Moshe Rabbeinu gave his final words to the Bnei Yisroel before his death, some of the most famous marking their place in Parshat Haazinu, which we've recently recounted in the Torah reading.  Moshe gives over a fine portion of wisdom to the people in poetic lyric, and it's known as the Song of Moses.  He understood that the people would perhaps adhere more faithfully to his teaching this way, for when wisdom is given over by means of a song, it is something that will be seared into the memory, resound in the heart, and not just borne upon the lips.  He declared "Ya'arof kamatar lik'chi... - May my teaching drop like the rain..."(Devarim 32:2).   The Torah that's been transmitted, to this day, will descend and nourish as a blessing and gift, like the rain from heaven.  (At the end of Sukkot, we celebrate the holiday of Shemini Atzeret, and on this Chag, for the first time of the year, we add into our prayers a plea for rain: "Mashiv haruach u'morid hagashem - Who makes the wind blow and the rain descend."  Perhaps while we sway together in prayer, we can keep in mind the spiritual counterpart of this blessing.)

Sukkot is a fine time during which we can cultivate our trust in G-d, and His providence and protection.  We remember how He guided us out of Egypt and sustained us for 40 long years in the desert, a young and green nation.  We realize that if G-d wasn't on our side, survival for such an extended period of time in the harsh terrain is virtually impossible!  In a similar approach, albeit in quite a different setting, we leave the comfort and security of our built and furnished houses to reside in our Sukkahs, in which we eat, sleep, learn, and bond.  We come face-to-face with our own vulnerability, and the transient nature of the material world, as we 'settle in' our simple makeshift homes for the week.  We place our trust in Hashem that all will be well, and melt into His all-encompassing embrace.

On Sukkot, we're surrounded by a shelter, and Hashem's protection, boosting our awareness that everything and all is in His hands.  What does the power of song have in common with the concept of Sukkah?  A song, too, can surround you; the words and melody of a beloved song can envelop you, sustaining, enlivening, and energizing you in a time of pain or darkness.  Think about it...  Have you ever heard stories about people discovering or uncovering their forgotten or hidden past, after a familiar song from their youth whispers to them, echoing in their head?  Envision the unconquerable mothers during the Holocaust, beacons in the black concentration camps, singing softly to their children wrapped in their arms, giving them maybe one last message of hope.  Their song was a last vestige of warmth and light, as they struggled to provide a quasi-shelter of good memories for their hearts and minds, even as evil encircled them.

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Song is a gift for everyone, for every occasion and all time.  In times of joy, your song can increase the intensity and feeling of the moment, and spread the energy to others.  In times of suffering, if you can still sing, praise G-d, and bring joy to others, you unsheathe the light of your soul to the entire world.

The Gerrer Rebbe, R' Simcha Bunim Alter zt"l, answered a very interesting question that was once posed.  In the first three stanzas of the prayer-song Shalom Aleichem, that we sing on Leil Shabbos, even before Kiddush, we greet the angels that escorted us home from shul.  We proceed to welcome them in, and then request their blessing.  A fine reception, no?  But surprisingly, in the fourth and final stanza, "Tzeischem L'Shalom", we bid them farewell, and to "go in peace".  Why do we send them off, instead of inviting them to stay, and grace us and our home with their holy presence?  The Gemara (Sanhedrin) teaches that each day of the week, the privilege of Shirah is bestowed upon the angels, as they sing praise to G-d.  That is, with the exception of Shabbos.  On Shabbos, Hashem transfers the honor to us!  Us, the mortal beings of a lower world!  Therefore, before commencing our beautiful, traditional Shabbos zemiros, we bid the angels farewell, so that we might spare them the righteous 'pain' and 'envy' they will feel, listening to us sing together to Hashem, while "their lips are sealed".  What a stunning explanation, that further emphasizes the gift and profundity of Song.

Since the Beit Hamikdash does not presently stand, the Avodah and Korbanos have been discontinued until its rebuilding.  Although we no longer have the custom of the water-nesach, numerous Jewish communities have continued the festivities of music, song, and dance throughout the nights of Sukkot.  One of my teachers fondly recalls a band playing and her neighborhood dancing to the music until 6 o'clock the next morning!  Sukkot is a time of unity, a time to celebrate the individuality of our people, and realize that we are in fact incomplete without one another.  The fortunate and the impoverished, too, are no different from one another as they sit in a simple hut enjoying a good meal together.  We're all bound as one in our faith and trust in Hashem.  And through the power of song, a product and masterpiece of the soul, the entire colorful spectrum of the Jewish People is spanned, and we're joined together.  Upon the wings of song, we're elevated to the greatest, most beautiful heights.

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רַֽנְּנ֣וּ צַ֖דִּיקִים בַּֽיהֹוָ֑ה לַ֜יְשָׁרִ֗ים נָאוָ֥ה תְהִלָּֽה:
הוֹד֣וּ לַֽיהֹוָ֣ה בְּכִנּ֑וֹר בְּנֵ֥בֶל עָ֜שׂ֗וֹר זַמְּרוּ־לֽוֹ:
שִׁ֣ירוּ ל֖וֹ שִׁ֣יר חָדָ֑שׁ הֵיטִ֥יבוּ נַ֜גֵּ֗ן בִּתְרוּעָֽה:

Sing praises to the Lord, O you righteous ones; for the upright, praise is fitting.  Give thanks to the Lord with a harp; with a lyre of ten melodies make music to Him.  Sing to Him a new song; play well with joyful shouting.

{Tehillim 33:1-3}

Rosh Hashanah, Yom Kippur, and Sukkot Posts iy"H coming soon!

BS"D

Hi there!

I hope you had a wonderful High Holidays experience! 

I would like to give you my heartfelt wishes for a sweet, healthy, joyous and meaningful New Year, overflowing with revealed blessing and good from G-d, for you and your loved ones.

In terms of my sharing a few insights in honor of the Yamim Tovim... I am running a bit 'behind-schedule'.  But, b'ezras Hashem (with G-d's help), they will all come out in good time!  I haven't forgotten them.  I hope they will perhaps bring to you relevant and inspiring messages that you can carry with you throughout the year.

Gut Yuntif/Chag Sameach/Happy Sukkot!

Warmly,

Tzipporah @ Script and Spirit

Reflection: Tisha b'Av and Tu b'Av Fusion - Blooming Out of the Thorns

BS"D

Two months ago, we experienced the heartrending day of Tisha b'Av, the 9th of Av.  It is the anniversary of many a tragedy for the Jewish People, from exiles and expulsions, to war and destruction.  It all began when the Meraglim (Spies), returned from their explorations of Eretz Cannan while the nation traversed the Midbar.  Their report:  Negative, subjective, fearful, and discouraging.  Of course, upon this event, national hysteria ensued.  The Bnei Yisroel forgot that G-d was with them, would wage their wars, and had given them the Torah to guide them through the smooth and rough of building anew in their promised home.  It was in a way a serious rejection of emunah (belief in G-d).  Hashem was angered by their tears, which were devoid of any real sense, and vowed, "Since you wept on this day for no reason, it shall eternally be a day of real grief for you!"

Through the suffering of this day, for so many generations, we've been rebuked by Hashem...  and hopefully we have been compelled to correct the errors of the past with fresh new devotion.  The Jews were banished from England in 1290, and Spain in 1492, on Tisha b'Av.  On this day, the last Jewish War came to a bloody halt, as Bar Kochvah, military beacon of Israel, turned against his morals and fell in battle, in the betrayed stronghold of Beitar, as Judea was taken captive by the wicked Roman Legions.  But on the 9th, we also became bereft of two of our greatest treasures...  Both the first and second Batei Mikdash were destroyed; the first, built by Shlomo haMelech, was ravaged by Nevuchatnetzar of Babylon, and the second, erected by Ezra, was burned to the earth by Titus of Rome.  The first destruction was punishment for our violation of the three greatest aveiros, of idol-worship, immorality, and bloodshed, which we must give up our lives to avoid engaging in.  The second destruction was on account of the sinas-chinam, baseless hatred, that burned all bridges of connection and respect between the various communities of Israel.  With the Churban (Destruction), G-d's Shechina was obscured in this holiest place of Yerushalayim, and the peace and kedusha that were trademarks of the city disappeared.  With each Churban, we were sent off on a long and painful Galus (Exile) tormented, persecuted and shamed along the way...  But even upon our return to the Holy Land, we've never yet recovered spiritually.  We are still struggling through a deeper-reaching darkness.

It is important to live b'simcha, with joy; but over the course of the year, as the sun rises and sets, we might forget our current state, what we are missing and striving to re-attain, and the pain that lays with the soul of each and every Jew in our Galus...  On Tisha b'Av, we take the time to bring all the memories once more to the surface, and to open our ears to the little voice inside that cries out with the agony of the past.  The many prohibitions that are accorded to the day, sharply reflecting the practices of a mourner, all combine and serve to create the frame of mind befitting the gravity and solemnity of this time.  We read the Navi Yirmiyahu's (Jeremiah's) Book of Lamentations, called Megillas Eichah, and recite Kinnos, the heartbreaking dirges relaying the destruction of Yerushalayim, and the fall and suffering of the Jewish People.  May none of us ever again have to experience such loss and horror.

We might ask if the prophets and paytanim (Hebrew liturgists) can actually do justice in truly capturing the terror that abounded the period...  I don't know.  Perhaps they did, but in this time we are often unable to comprehend such monstrosities occurring in reality.  May Hashem avenge the blood of all the lost souls.    I felt that one of the most agonizing aspects of the Kinnos, was that of the loss of young life.  One reference lies with  the following Kinnah:  Kinna 16 - Z'chor asher asah tzar/Remember what the tormentor did:

"Atah katzafta v'hirshayta  l'fanos, y'ladim asher ain bahem kal m'oom misham l'hafnos.  Lamah ragshu goyim v'lo shata el hamincha p'nos, v'shilchum b'eretz ootz b'shalosh s'finos.  -- You (G-d) were so enraged that you allowed them to empty (the Temple of its contents), and to remove from there (Jerusalem) the unblemished children.  Why do you allow the nations to gather (against me) while you ignore my offering, paying it no attention?  They sent them (the children) away to the land of Uz in three ships." {Kinnos 16: kuf-reish} *

The composer of this Kinnah formed this scene derived from a story given over in the Gemara (in Gittin), and Midrash:   Either the emperor Vespasian, or his son Titus who later succeeded him, abducted and corralled 400 Jewish youths, girls and boys, and packed them into three vessels, shipping them off to Rome to be employed in immoral affairs.  The children, when learning of this, decided that they would never disgrace Hashem, and preferred to give up their lives to avoid doing so.  How did they go on to accomplish this?  The Kinnah continues:

"'Hashiveinu shivu' k'va'u b'nivchei yam, v'shitfu atzma yachad linpol bayam.  Shir v'tishbachot shor'ru k'al yam 'ki alecha horagnu bimtzulot yam. -- 'Bring us back!' (to life in the World to Come) they cried out as they sunk into the sea's depths, as they united themselves with a solemn pact to cast themselves into the sea as one.  They sang song and praises as (Israel did) at the Sea of Reeds, chanting, because for Your sake we are killed in the depths of the sea!" {16:shin}

This is where a great deal of my unrest lay.  Why did these children have to die?  What did they do wrong?  While adults went astray and fell so drastically from their spiritual stature, these children combatted the very sin that was their elders' shame!  Why were the children lost on account of the parents' errors?  Why was their young life, so full of potential cut down?  The next generation, they were the future and continuation of the nation...  Hashem, Your ways and reasons are too far beyond our human perception....

Astoundingly, unbelievably, inspiringly, the young people decided as one, down which path they would point their life:   They would never comply with living a life of immodesty in a defiled metropolis...  instead, they would make the ultimate sacrifice to remain pure and devoted to Hashem.  The children were visited by one challenging reservation-- they weren't  initially sure if becoming martyrs was the called-for action in their situation.  They feared that if it wasn't, then on account of forfeiting their life in this world, they would also forfeit their portion in Olam Haba.  To assuage this concern, Hashem granted the young people Ruach Hakodesh, Divine Inspiration, through which they cried out verses from the Torah, that answered their question and granted them solace.  We are taught that Hashem called out to the young people a pasuk from Tehillim {68:23}:  "My Lord promised 'I will bring you back from Bashan, I will bring you back from the depths of the sea.'"  (The name "Bashan" is connected to "busha - shame", alluding to the disgrace we feel before Hashem, that results from falling below our bar for decency.)  With this, Hashem assured them that He will revive and honor all those who hold onto the Torah's convictions, even when they are forced into the most painful and dark situations, and are compelled to give up their life, such as these children.

And what did these brave youths sing in response as they made the ultimate Kiddush Hashem?  As they leapt into the waters, the children on the first ship cried "Have we forgotten the Name of our G-d and extended our hands to a strange god? {Tehillim 44:21}"  Those who leapt from the second vessel called "Is it not so that G-d can examine this?  He Who knows the secrets of the heart! {44:22}"  The captives of the third boat declared "Because of Your sake we are killed all the time, we are considered as sheep for the slaughter. {44:23}"

"Ki t'homos ba'u ad nafsham, 'kal zot ba'atnu v'lo sh'chachanucha chilu l'mamashan', tikvatam natnu l'mayshiv mibashan, uvat kol nishma 'urah lamah tishan.' -- Even as the depths were about to take their souls, they prayed to the Real One, saying 'All this has befallen us, yet we have not forgotten You!'  They placed their hope in the One (Who promised) to bring them back from Bashan, and a heavenly voice was heard, 'Awaken!  Why do you seem to sleep?'"  {16:taf}

Utterly dedicated to G-d, they returned their souls to Him, at the greatest price.  They died with a song of pure faith on their lips.

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Their unbelievable act did not go unrewarded.  Although Hashem will revitalize their very same souls with the coming of Moshiach (please, let it be now!), He created a time and opportunity in which the tables of tragedy were turned to the diametric opposite.  There is, as the fourth pasuk of Kohelet (Ecclesiastes) most profoundly states:  "Ais livkos v'ais lis'chok ais s'fod v'ais r'kod. - A time to weep and a time to laugh; a time of wailing and a time of dancing."

Following the passage of six days after Tisha b'Av, is a festival called Tu b'Av-- the fifteenth of Av.  Quoting the Gemara (Taanis):

There were no greater festivals for Israel than the 15th of Av and Yom Kippur. On these days the daughters of Jerusalem would go out... and dance in the vineyards. And what would they say? "Young man, raise your eyes and see which you select for yourself...." 

And so it is written, "Go out, daughters of Zion, and see King Solomon, in the crown with which his mother crowned him on his wedding day and on the day of his heart's rejoicing" (Song of Songs 3:11). "His wedding day" -- this is the Giving of the Torah; "the day of his heart's rejoicing" -- this is the building of the Holy Temple, which shall be rebuilt speedily in our days.

Tu b'Av was a holy time, of making matches of young couples, and sparking the beginnings of new Jewish homes.  The shattering of Jewish unity that was one of the deepest-reaching agonies of Tisha b'Av, was countered by the rebirth and rejuvenation of strong bonds, commitments, and love.  After the long period in which G-d was so profoundly concealed, His hand once more showed itself through the miracle that is called marriage, of brining one soul to meet their other half, in perfect wisdom for who is best suited to whom.  Yom Kippur (it's coming up!) and Tu b'Av, are in fact times of 'renewed marriage' between us and Hashem: Yom Kippur, is a pure and complete fusion of our souls with their Source; and Tu b'Av, the time of healing succeeding the suffering, rekindles our faith in G-d, and causes us to celebrate "crossing over the threshold" into Yemos haMoshiach, eternal days of world-harmony and soulfulness; may it be now.

Parshat Niztavim-Vayelech: Signs of Life

BS"D

Good (erev) Shabbos to everyone!

I dedicate this parsha-post as a Refuah Sheleimah for Nasanel ben Chaya Rochel, a baby who just underwent open heart surgery.  In your Shabbos tefillos, please pray for him, for a long, healthy, and fulfilling life, that he always be a source of nachas to his family, and that he merits to share his gifts and light with the world.

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In this week's double sidra of Nitzavim-Vayelech, we receive one of the most famous commandments, a pertinent message for every human being, for all time.

"R'ay nasati l'fanecha hayom et-hachayim v'et-hatov v'et-hamavet v'et-hara. --  See, I have placed before you today the life and the good, and the death and the evil."  {Devarim 30:15}

Hashem goes on to explain the consequences of the two paths, either one which the nation was free to choose to pursue:

"...L'ahavah et-Hashem Elokecha lalechet bid'rachav v'lishmor mitzvotav v'chukotav u'mishpatav v'chayita v'ravita u'vayrach'cha Hashem Elokecha ba'aretz asher-atah va-shama l'rishtah.  V'im yifneh l'vavcha v'lo tishma v'nidachta v'hishtachavita laylokim  acheirim v'avadatam, Higad'ti lachem hayom ki avod tovaydun lo-ta'arichun yamim al-ha'adama asher atah oveir et-haYardein lavo shama l'rishtah.-- ...To love Hashem your G-d, to walk in His ways, to observe His commandments , His decrees, and His ordinances; then you will live and you will multiply, and Hashem your G-d will bless you in the land to which you come, to possess it.  But if your heart will stray and you will not listen, and you are led astray, and you prostrate yourself to gods of others and serve them, I tell you today that you will surely be lost; you will not lengthen your days upon the Land that you cross the Jordan to come there, to possess it."   {Devarim 30:16-18}

However, (in verse 19) Hashem doesn't suggest to us, but exhorts us, pleads with us, urges us:  "U'VACHARTA BACHAYIM - AND YOU SHALL CHOOSE LIFE!

What might this perplexing request come to teach us?  Of course we choose life!  Well...  we didn't necessarily choose to be born of our own accord, as one Sage points out in Pirkei Avos-- but we all want to live!  What person in their right mind seeks death, evil, and curse for their lot?

To probe these words of Hashem, let's ask ourselves:  What is life?  What is the point and purpose of it?  What is the actual experience we call by this name?  What does it truly mean "to live"?

To quote Eleanor H. Porter's sweet book "Pollyanna", the young orphan Pollyanna, after receiving her seemingly long and dry list of school-lessons from her strict aunt, exclaims: "But Aunt Polly... you haven't left me any time for living!"  After expressing her need to explore her surroundings, to become acquainted with the various people in her new town, and to understand, grow, and learn naturally, she remarks "Just breathing isn't living."

And she's right.  There is an infinitely greater opportunity and purpose to life, than simply breathing.

People were given a higher level of soul, and an extra portion of intellect, raising us over the rest of the natural world.  These gifts were intended by G-d to fuel and equip us to carry out a unique purpose:  On a personal level, to conquer our own physical desires, to make every limb and part of our body a servant of our mind and soul.  But this inner battle with our own selves is not the true and complete fulfillment of a person.  When we master ourselves, so to speak, with this higher consciousness of our minds and souls in control, we can further touch and connect others on a worldwide level:  To bring all people and all creations to meet their own elevated purposes, beyond their natural state and instinct, and to share with the world the greatest truth:  We're all created by one G-d, Hashem, and He's present everywhere, all the time, and He needs us to bring Him out of His 'hiding places' in this world.  In creating humankind, Hashem began with just one person, Adam haRishon (Rosh Hashana, by the way, is the anniversary of the 6th Day of Creation, and the birthday of people!), to show us that it is in each of our hands individually, to make a difference in the world, for good or for 'bad' (G-d forbid), and everything we do, no matter how seemingly small, creates profound change for the entire world.

Every experience we go through, whether it be smooth and pleasant, or rough and difficult, is a test to see how we respond to each situation.  If we do not receive challenge well, it is our obligation to refine our responses to suffering, acknowledging that "this too, is from G-d, but how can I practically work through this?  How am I going to approach this, and through what lenses will I perceive it?"  This is a vital area to pay attention to.  Life is replete with tests, and one must maneuver through them with awareness of what is going on, and in what direction you want to head from here.  This is life-- both the light and the dark.

There are so many sensations and emotions every person needs to experience, and there are some that we seek out or cultivate over time.  Love, understanding, discipline, watchfulness, generosity, gratitude, learning, motivation, partnership...  These, too, form the structure of life.

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Simply "breathing", slipping through your time of existence, without any struggle or striving to achieve your purpose and goals, without consciousness of what G-d given potential you have to do incredible things, without awareness of the others that make up your world and awareness of a higher Power above...  you are not living, but you are spiritually dead.

If a person's life is devoid of devotion and purpose, and love and awareness that the verses of our discussion allude to, then that is the curse in and of itself that Hashem warns us about.

We don't actually ever want to waste time.  We are always working towards some sort of goal.  Our physical life is measured in time, which is also a creation of Hashem, but we know the soul is eternal, since this is not a creation of G-d, but in fact part of Himself.  Verse 19 declares: "Choose life, so that you will live, you and your offspring."  Let's make sure not to expend out precious time and energy on futile and empty pursuits and wants.  Let's make sure to pass the spice for life and commitment to our mission onto our children, a forever-burning torch.

Hashem wants for us so desperately to make the right choice.  He wants us to be able to rejoice in the profound satisfaction of fulfillment and doing our best.  He seeks for us to discover, or rather uncover, our connection with Him, and our inner selves.  He wants us to develop a stronger, closer bond with Him in every situation in life.  He wishes for us to discover our strengths and gifts through various life-experiences.  Like a father, He hopes we will grow in understanding of what is best for us, and what our calling is, but He is always there for us to turn to when we're in need of some guidance.

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You were given the gift and opportunity of life.  Make the most of it.  Hashem is begging you.

Kesivah ve'Chasimah Tovah-- may you be given a good writing and sealing in the Book of Life; and Shanah Tovah U'metukah-- a good and sweet year, healthy, joyous, fulfilling, and filled with only revealed blessings and good.

Parshat Ki Tavo: Am Segulah, A Treasured Nation - Forever and Always

BS"D

"Va'Hashem he'emircha hayom lihyot lo l'am s'gulah ka'asher diber-lach v'lishmor kol-mitzvotav... -- And Hashem has distinguished you today to be for Him a treasured people, as He spoke to you, and to observe all His commandments..."  {Devarim 26:18}

Good Shabbos All!

May our parsha learning for this week be a zechus for Divine Rachamim, protection, and Siyata Dishamaya for everyone in Florida.  May they all merit to perceive that beyond and within the "eye of the storm" that will pass over the land, are "Ainay Hashem el-tzadikim v'aznav el-shavasam - The eyes of the Lord (that) are to the righteous, and His ears (that) are to their cry. {Tehillim 34:16}"  He is waiting to hear our tefillos.  Of course in addition to the necessary practical preparations, and arrangement of safety precautions, that is all we can do in the face of potential disaster:  Pray for the best.

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The blessings and curses that Hashem vowed would be the result of our adherence or rejection of Torah, originally enumerated at Har Sinai, are reiterated in great length and verbal imagery in this week's sidra, with the fearful Tochacha; the Admonition to us from Hashem to adhere stringently to Torah, because if we forsake it, our direction, anchor, and very source of vitality...  everything will crumble, from civilization to sanity of the mind.  This chazara (repetition) brought about a new commitment of wholehearted devotion, reminiscent of the revelation at Sinai, where the entire nation congregated at the foot of a holy mountain, to receive the word of Hashem.  We resolved to stick to it, upon our entrance to, and settlement of, the Holy Land...  and in all the lands of our dispersion.

"Vaydaber Moshe v'Kohanim haLevi'im el-kol-Yisrael laymor 'haskeit u'shma Yisrael hayom hazeh nih'yayta l'am la'Hashem Elokecha.  V'shamata b'kol Hashem Elokecha v'asita et-mitzvotav v'et chukav asher anochi m'tzavcha hayom.' - Moshe and the Levitic Kohanim spoke to all Israel, saying: 'Be attentive and hear, O Israel:  This day you have become a people to Hashem your G-d.  You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day.'"  {Devarim 27:9-10}

Once more, in correlation to the Matan Torah experience at Sinai, "Hayom hazeh nih'yayta l'am la'Hashem Elokecha/This day you have become a people to Hashem your G-d."  Upon opening our hearts and minds to sincere acceptance of the Torah and its Mitzvos, we become in sync with Hashem, and profound blessing, growth, and protection will be forthcoming.  Klal Yisrael's marriage with Him was given fresh vitality.  Perhaps on a more modern note, this was similar to "renewing our vows" with G-d, yet, Rashi teaches that this verse refers to daily Kabbalas Ol Malchus Shamayim (acceptance of the yoke of Heaven), as if we are today and every day entering into a new Brit (Covenant) with G-d. 

There is a narrative given over, that at this time, Moshe presented the Torah scroll he had inscribed to Shevet Laivi, to safeguard.  Upon this event, the rest of the Bnei Yisroel spoke up in protest, inquiring as to why Laivi exclusively was given such a treasure-- and voiced their concern that the tribe would, one day in the future, claim that the Torah was given just to them saying that the rest of the nation was unworthy of such a gift.  At this, Moshe Rabbeinu broke out into rejoicing over this 'complaint' (which we know the Bnei Yisroel were very good at), delighted that the whole people had such a high regard and desire for Torah, as they worried about any possibility that it would be expropriated from them, G-d forbid.  This is where, we are taught, Moshe cried out "This day you have become a people to Hashem your G-d!"  We proved our devotion to be true and intense, which qualified and fortified us to be an Am Segulah, a treasured people to Hashem.  

May this always be so; may our commitment and passion for all of the Torah never weaken...  but we can't deny, that in the past it has in fact wavered, falling prey to distractions and temptations of numbing, harmful forces in the world around and within us.  On account of our lack of faithfulness, as the Torah warns after its blessings, all of the terrifying and unsettling klalos (curses) listed in the Tochacha, have come to pass, defining some of the darkest periods in Jewish History.  According to the Ramban, they were elements of the Churban of the Second Bais haMikdash, and ensuing Roman exile and torments.  More recently, we see the Holocaust as another inexpressibly accursed time.  Why Hashem allowed these to happen...  we can't truly explain.  Hashem's reasoning is beyond ours.  But we do see that many of our tzaaros, sufferings, succeeded times of spiritual and moral decline.  As the Torah forewarned...

Why, for our erroneous doings, do we face potential for such severe rebuke and suffering from G-d?  This is but another secret to our nationhood under Him:  Meforshim elucidate, that when Hashem led us on Yetzias Mitzrayim, we were like young children.  We were imperfect, constantly learning Torah anew, and many times acting rebellious while trying to follow our own grand plans instead of what was appropriate for us.  We didn't always comprehend the bigger picture of our life mission, but Hashem was patient always, holding back His hand, so to speak, from full-fledged admonishment.  However, after 40 years traversing the Midbar, refining our characters, amassing Torah wisdom, and 'toughening up' from all the travelling for the future trials of building anew in the Promised Land ahead, we grew into "adults".  And when one reaches adulthood, they are held to a higher standard of conduct; if this responsibility is transgressed, we are obligated in punishment and correction to the full letter of the law.   

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We are greatly privileged to have a relationship with Hashem, that will only be a source of clarity, harmony, and elevation.  May our minds, hearts, and souls never lose sight of this, through rough and easy, light and dark, good and "bad".  May we never again have to experience the agonizing times of suffering so many in our past have gone through.  Wishing you a Kesivah ve'Chasima Tovah, a good writing and sealing for the new year, and a Shana Tovah U'metukah-- a year of revealed goodness and sweetness.

Parshat Ki Teitzei: Don't Take Ad-Vintage

BS"D

Good erev Shabbos everyone!
I dedicate this parsha-post as a zechus for yeshua, brachos, and Siyata di'Shmaya for all the Jewish communities of Houston.

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A tremendous amount of mitzvos given over in the Torah, are solely for the sake of molding us into more sensitive people, showing us how to increase our sensitivity of G-d, everyone we interact with... and our true selves.  We must be in tune to what our Neshama requests of us, because, in a most profound truth...  it is Hashem speaking, through us.

Some customs and stringencies we may at first find unusual, and Chas v'Shalom, even scorn.  But with a little clarification...  the pieces come together.  Kaitzad, for example:  We are instructed in Mishna Berachos (Perek 6, Mishna 6):  "Ba lahem yayin b'toch hamazon kol echad v'echad m'vareich l'atzmo - If wine was brought to them (a group of diners) during the meal, each and every one recites the blessing (over the beverage) for himself."  However:  "L'achar hamazon echad m'vareich l'chulam - (if the wine was brought) after the meal, one recites the blessing for all of them."  What is the reasoning behind this law?  The Gemara declares that 'the mouth is not clear of food during the meal.'  One explanation that our Sages elaborated with, is that if in the middle of the meal, while everyone is having a good time and noshing, one man recites a blessing aloud, for all to respond to with a mandatory Amein...  we face a very serious choking hazard!  That is why this law was created-- to ensure safety, and preservation of health and human life.  We all know the dangers of talking with food or beverage in our mouths...  Only after the meal, when all present most assuredly have clear throats, can they chorus in this praise of Hashem.  Is this not astounding?  These age-old Rabbis and teachers were thinking to the most minute details, and with this careful consideration, established timeless guidance and protection.

One of these beautiful mitzvos, based on such sensitivity, will be the focus of our discussion this week.  Let's flip to the 5th Aliyah of our sidra, Ki Teitzei:

"Ki tavo b'kerem rai'echa v'achalta anavim k'nafsh'cha savecha v'el-kely'cha lo sitayn - When you enter your neighbor's vineyard, you may eat as many grapes as you desire, until you are sated, but you shall not put [any] into your vessel." {Devarim 23:25}

The Torah regulates all aspects of commerce and business, and of course, employer-employee interactions.  In the above verse, Rashi clarifies, "rai'echa" doesn't simply mean your neighbor.  You would never crash your neighbor's garden and "pick-your-own" (unless, of course, you were invited to by the owner).  Rather, he says, drawing from Gemara in Bava Metzia, this alludes to a worker entering the field of the one who hired him, to harvest and gather.

The Torah's concern here, lay in the possibility that a unique psychological torment may be posed to a hired hand, who is working around the fresh, appealing fruit all day, when he is unpermitted by the one who hired him to eat any.  So the employer is commanded here to be sensitive to his worker's needs.  The hired-hand is working hard, and this above teaching is part of the responsibility entailed on the employer's part to his hire.  If the employee becomes hungry, the employer will deny him nourishment, and starve him on the job?  Of course not.  All the more so, he shall be ungrudging and let the worker eat as much as he desires, until he is satisfied.

However...  There is accountability on the employee's part too.  Even though his boss is charged with beneficence towards him, the hire must accept the privileges with fairness.  The Torah goes slack on no one, and respect here is demanded from both sides. 

What are the rules for the worker in this case?  The Torah warns him "savecha - until you are sated."  Rashi again brings down from Bava Metzia, that the hire shall still his hunger, but he is forbidden to consume the grapes gluttonously.  What does it mean, when the verse reads "v'el-kely-cha lo sitayn - but you shall not put (any) into your vessel"?  With this, the worker is admonished that he is by no means permitted to stash his employer's harvest away for himself.  Whatever he is allowed to eat-- it is strictly an on-site lunch.  He may not freely gather and pack up what isn't due to him, to take home.  What else does this clause teach us?  There is only potential for this situation to arise, when the hire is harvesting, and picking the grapes himself!  Only then must extra caution and integrity be taken, to prevent taking advantage (or shall I say ad-vintage?), so that he doesn't slip a few extra juicy gems into his own personal container, for private use, when it truly belongs to his employer.  As was said, the only time this could occur, is when grapes were being picked.  Drawing from Bava Metzia, if hired-help was working on something else in the vineyard or orchard, for example, tilling soil or trimming the hedges, the produce of his boss's field was off-limits to him to begin with!

Similar laws apply to the next verse, which makes reference to a worker in a wheat field, and what is and isn't permitted to him.

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When we are working in a team, or others are doing a favor for us, be cognizant of their requirements.  Could the landscaper use a refreshing glass of ice-water on this 90-degree August day?  Could the cleaning help for Pesach use some lunch?  This idea needn't apply exclusively to victuals, nor just someone who is doing something for you.  Be sensitive to everyone.  Does the girl sitting next to you on the bus look a bit down?  You could give her a warm smile.  Does the older man who lives alone down the street need a little chizuk?  Pop over to say hello, and share with him an insight that might cheer him up.  Could your frazzled mother use some quiet?  It's always fun to play games outside with younger siblings!  These are but a few of an infinite array of other mitzvos, with which you can nourish and uplift everyone you meet.

And what if you are on the receiving end, like the hired-hand or employee?  Well, we know what we personally need, so we can shun greed.  We are all responsible for our moral choice (this is in fact what makes us like Hashem-- free choice to do right or wrong!), and it's all in our hands to ensure that we don't overstep the limits and boundaries set for us by Torah, that we don't take advantage of others, and adhere to the highest levels of human holiness.