Tuesday, May 27, 2014

"Parshat Naso"






Know Yourself

"And they shall confess their sin that they committed." (Numbers 5:7)
The Torah teaches us here that the mistakes we make in life, the sins that we commit, are normal as long as we are aware of the poison within our souls. Many people sin but justify their actions and say that they are right. There are also many individuals who know that they are wrong when they sin and are striving to reach perfection however; it is very difficult because the evil inclination doesn't allow ourselves to do a soul search because the evil inclination keeps us busy with the physicality around us and we don't have time to change. Since we don't have time to search our soul and change we therefore unfortunately fail the test again. The Parsha teaches us that if we really want to elevate ourselves, if we really want to be transformed and become better, more spiritual individuals, we have to go through the process of change honestly without justifying ones actions. As embarrassing as it may be, we must focus not only the sin we committed but ask ourselves, what led me to fall this low? Who caused me to react this way? How can I prevent this from happening? Once we answer these questions we become aware of the evil inclination and are ready for battle. Know yourself...get to know both the positive and negative character traits about yourself and start the process to get closer to Hashem.
Teshuva Process:
Admit the sin
Regret the sin
Try not to do it again

Shabbat Shalom '')



Source:
'Torah for Your Table", By Rebetzin Esther Jungreis

Friday, May 23, 2014

"Don't Waste Time"



פרשת במדבר

Numbers: (1:1-4:20)

We begin to read the fourth book of the Torah, the book of במדבר or Bamidbar. The name of the book literally means in the wilderness but is also known as חומש הפיקודים or (Chumash Hapekudim) or theBook of Numbers, for the counting of the Children of Israel in the desert.

The book of Bamidbar is a retelling of the forty-year journey that the Children of Israel took in the desert before entering the Promised Land. The Parsha begins with G-d commanding Moses to take a census of the children of Israel

וידבר ה אל משה.. במדבר סיני באהל מועד.... לאמר שאו את ראש כל עדת בני ישראל.... מבן עשרים שנה ומעלה כל יצא צבא בישראל תפקדו אתם לצבאתם

G-d spoke to Moses in the Sinai desert in the Tent of Meeting..saying, Take a census of all the congregation ofthe people of Israel, every male,...from twenty years old and older all those eligible to fit to join the army of Israel\\\'(1:1-4).

The tribe of Levi was not included in this census, as it is written:

אך את מטה לוי לא תפקד ואת ראשם לא תשא בתוך בני ישראל

However,you shall not count the tribe of Levi and you shall not their head count among the children of Israel (1:49). The Levites were appointed to carry the Tabernacle and all its vessels.

Rashi asks: Why was it necessary to conduct this census? Didnt G-d count them when they went out of Egypt (Exodus, 12:37) and after the sin of the golden calf and again after the building of the Tabernacle?

Rashi explains that the reason for this counting is because the Children of Israel are precious to G-d and one wants to count what is precious to him. This teaches us that we shouldn't lose faith in ourselves because Hashem loves us so dearly that He counts us since we are soprecious  to Him and He knows we have so much to accomplish in our lives.

Thursday, May 15, 2014

"Getting Ready for Shavuot"



Man is like a tree of the field.”
An army surrounds an enemy city.  It searches for materials with which to beseech the city.  The torah instructs them “Do not cut down the fruit trees for man is like a tree of the field.”  (Sefer Devarim)
It’s not clear why man being like a tree of the field is a reason for not cutting down fruit trees.
Ibn Ezra explains that the Torah really means to say that man is sustained from the tree of the field.  In other words, the Torah tells the army: as you surround this city, don’t destroy its resources for when you defeat the enemy you will be sustained by those very same resources!
Perhaps in some way we can understand the phrase literally.  In Loshon haKodesh, man and humans are referred to as אדם which means dirt or earth.  This is a curious choice of a word.  Isn’t it a big insult to be described as dirt?  Also, asks Maharal "Why aren’t other creatures called אדם - they also come from dirt?"
He answers that אדמה represents potential.  Right now there is dirt, but within that dirt lies the potential for seeds, plants, flowers and trees.  This is why man more than anything else is called אדם- man is the ultimate potential.
His calling is to realize that potential, to turn dirt into blossoming fruit trees!  This is the meaning of “Man is like a tree of the field”, when his potential is being realized.
Just like a fruit tree possesses branches and trees, so too man must develop branches and fruit.  This refers to his offspring but also to his actions and deeds- how much he touches the lives of others and enhances them.
-Afikei Torah Staff

Friday, May 9, 2014

Parshat Behar


"In this week's parasha, we are forbidden to call another person derogatory names, or to act with any other form of belittlement. "You shall not wrong one another" (Lev 25:17). The sentence continues to say, "And you shall fear your God". What is the connection?

When you call your friend unintelligent, weird, boring, you are not "fearing" the Godliness in that person. His ability to create new habits, his ability to change. The Baal Shem Tov would say, if you want to talk to God, you will find Him standing on your enemy's shoulder. Go ahead and respect your enemy's Godly ability to forgive, and his God-like ability to be aware of what he has done wrong. Respect his ability to choose a new way, and change.

Rabbi Akiva's 24,000 students died, for they did not respect each other. We cannot fathom their greatness, but we are told that it was their lack of respect for one another on their level that brought about their deaths. So, Rabbi Akiva's mantra in Ethics of the Fathers, his message to us all is never to forget, even for a minute of your life, that Man is God-like." 
Rabbi Yosef Farhi

May you hav a great and uplifting Shabbat!! 
 

Friday, April 18, 2014

Parshat Kedoshim- "You Shall Be Holy"




קדושים. 


Leviticus: (19:1-20:27)

Parsha Kedoshim begins with a very important message:

קדשים תהיו כי קדוש אני ה אלהיכם

You shall be holy, for I the Lord your God, am holy (19:2).

Rashi explains that this statement was made during an assembly convened to highlight the importance of the matter, as it says-

דבר אל כל עדת בני ישראל

Speak to the entire congregation of the children of Israel

The Parsha proceeds with a series of laws, both moral and religious, among them repetitions of the ten commandment in slightly different wording.

For example:

איש אמו ואביב תיראו

 man shall fear his mother and his father(19:3).

And אל תפנו אל האללים

..Do not turn to the idols(19:4).

לא תגנבו

You shall not steal (19:11).

But perhaps the most important message in this Parsha is:

ואהבת לרעך כמוך אני ה

You shall love your fellow as yourself, I am G-d(19 :18).

Because when a person loves his fellow as he loves himself, he will never commit the forbidden moral laws against society. The Parsha ends with the same message as with which it began:

והיתם לי קדשים כי קרוש אני ה

You shall be holy to me, for I the Lord am holy(20 :26).

Therefore we learn that only if we follow the Mitzvot can we be holy. 

Friday, April 11, 2014

LOOK WITHIN YOURSELF TO FIND YOURSELF--finding inner redemption



More than just giving the house a super cleaning, Pesach is a time for us to give our souls an extra special cleaning. While we clean our external surroundings, we should recognize that all this physical cleaning is really a symbol for all the ‘spiritual cleaning’ we need to undergo. Pesach is a time for ultimate introspection, change, and removing all the unwanted chametz within our internal selves.
As the holy day approaches, we are reminded how our ancestors were freed from their bondage in Egypt.  Moreover,  as we celebrate our ancestors freedom, we should be awakened by finding inner freedom from our self-inflicted slavery.
Furthermore, the centrality of the holiday is the Pesach seder,  but what exactly are we recounting in this ancient ceremony? There is a biblical commandment to recount the Exodus from Egypt daily, which we say twice daily in the Shema, and on Shabbot, in the Kiddush. Now on the Pesach night, we intricately transmit the entire story.
Why are we required to recount the Exodus from Egypt so many times? If we recount it twice daily, why do we need an entire holiday to remind us again? Because slavery has many forms that are still prevalent today, we need an extra reminder of it's detrimental effects! The essence of the repetition is to emphasize that we must free ourselves from our self-inflicted slavery. We have become slaves to our physical realities, to money, power, success, prestige, honor, sex, popularity, the list goes on. We are still in Egypt. 
 The only way to be redeemed is to recount the story and recognize how to use our bondage as an opportunity to grow and become freed once again.

We can gain exceptional insight from the order of the Pesach seder, the Haggadah. Rev Yitzchak Breitowitz explains how the order of the Haggadah provides us with the insight we need to achieve personal redemption and gain freedom from our self-inflicted slavery—our personal Mitzrayims. He outlines the 1st seven parts of the seder as follow:
The sedar starts with:
  1. The Four questions- which precedes the narrative of the Exodus. The Pesach seder begins with asking questions, “Why is this night different than all the other nights?” In order for us to find the spiritual freedom we are seeking, we need to ask ourselves honest questions. We need to be seeking truth first and foremost. Without asking, no answers will come. 

Questions to ponder: 
  • Do I have unanswered questions? 
  • Am I asking enough questions? 
  • AM I EVEN ASKING?! 

The real question we should be asking ourselves is, "am I making mental space to ask myself the questions needed to get me closer to the truth?"

2. Beginning the reading of the Haggadah- The Haggadah begins with the account of the slavery and adversity we experienced in Egypt. Why does the Haggadah start with slavery and adversity? 
Essentially, we are meant to be reminded of the adversity, failure, hardship, and disappointment we face in our own lives. Through this account, we can find a glimmer of hope and success from all of our failures. The most exponential growth amounts not from focusing on our successes, but from recounting our failures. By being honest with yourself and your mistakes, accepting the fact that we are in fact human and constantly striving to learn and grow from our experiences, only then can we experience true freedom.

Questions to ponder:
  • What were your biggest failures?
  • What caused you to fail?
  • What are your most negative character traits?

3. Maror- eating of the bitter herbs highlights the need for us to be honest with ourselves to recognize and confront our destructive behavior that is bitter and enslaving.
Questions to ponder:
  • How do your negative character traits cause you bitterness?
  • How do you feel enslaved by your negative character traits?
4. 4 cups of wine/reclining: By drinking the wine and reclining, we are withstanding the maror-enslavement. Rather than giving into our self-infliction,  we have the capacity to grow and elevate ourselves spiritually, thereby riding ourselves of all the unwanted chametz within (all the character traits we want to remove and transform). By becoming aware of our faults, we gain an equal awareness of our potential improvement and innate goodness.

Questions to ponder:
  • From your past failures, adversities, disappointments, how can you use those experiences to develop yourself further?
  • Where do you have the capacity to grow?
  • How can you transform your negative character traits into admirable ones? What will be required of you?
  • What are your stumbling blocks? How can you push past them?
5. Matzvah
After 18 minutes, the flour will become chametz (leavened bread), but baked under 18 minutes, it will become matzah, teaching us the importance of time. We must be decisive with our actions. To often, we are momentarily inspired, but in order to make lasting changes, we need to make concrete plans for change.
Questions to ponder:
  • What concrete actions can you make in the future to avoid making similar mistakes?

6. Pascal Lamb
This is the only sacrifice that is brought in a group, no one person could bring this alone. This stresses the importance of being part of a community.
Questions to ponder?
  • Are you part of a community? 
  • If yes, can you be more involved?

7. Intergeneration communication
Judaism has been passed down, generation after generation, from father to son, teacher to student, and so on. The emphasis of Torah is passing the tradition down to our children, and this is the formula of the Haggadah. To keep the tradition alive, to keep the motif of inner redemption alive, we must follow the old age tradition our ancestors have used evermore, passing on the sweet story of Pesach.

Pesach is teaching us that we too need to be freed from our self inflicted bondage. Look within yourself to find yourself. Ask yourself honest questions. Look honestly and courageously at your faults and the adverse times and recognize you can reach spiritual heights of greatness. Be decisive, take action NOW, and stay inspired. Love your nation, your family. Continue to pass down this wisdom, from this generation to the next, only then you will truly achieve freedom. Now that is the Exodus experience! Chag Sameach!