Journal Mitzvah

Journal Mitzvah
Showing posts with label e-Parsha. Show all posts
Showing posts with label e-Parsha. Show all posts

Wednesday, November 13, 2013

Vayishlach 5774


E-Parsha

NO SIRLOIN?!?

Parshas Vayeitzei, Genesis 28:10 - 32:3, focuses on the Patriarch Jacob and his pursuit of a family. On the way, he had a dream of a ladder with angels ascending and descending. In his dream, Hashem promised to be with Jacob in his descent to Padam and his ascent back to Canaan and to make him a great nation. Upon awakening, Yaakov made a vow that if Hashem were to take care of him by giving him bread to eat and clothes to wear, then he would accept "Elokim as G'd".

Would we have thought of Yaakov - the chosen of the patriarchs (Avrohom, Yitschok and Yaakov are the only patriarchs as they willing surrendered their free choice to promulgate monotheism) would have accepted Hashem based on bread? In addition, the name Elokim is Hashem's expression of strict judgment (Elokim literally means judges). How could Yaakov have expected any signs of compassion from Hashem's expression of strict judgment? On the contrary, the name Hashem is an expression of compassion. Yaakov should have directed his vow towards the name Hashem not Elokim.

Elokim is the name that appears during the creation story. Strict judgment does not mean cruelty. It means necessary containment. Hashem desired a world limited to three dimensions. Therefore, it was necessary for Hashem to contain his infinity through strict judgment in order for those limitations to exist. Yaakov's vow can be interpreted as a declarative statement:  If it will be that Hashem's infinite revelation can be contained on my behalf so as to manifest itself even in something simply mundane as bread, not just for me but for all of my progeny until Moshiach's arrival, then I, as a limited creature will be able to relate to Hashem - promulgate his existence - and take on the responsibility of being the chosen people.

We are the progeny of Yaakov. We are the recipients of the blessings he received from Hashem. We are also the bearers of his vow to make the world a better place.
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The Making of a chosid         
 
In honor of the birthday, Yahrtzeit and day of liberation of the Mittler Rebbe, Rabbi Dovber of Lubavitch - second Lubavitcher Rebbe.

Once, when Rabbi DovBer was 14, he visited his father-in-law in Yanovitch. There he met one of his father's chasidim. The young man made fun of the chasid as it was known that this chasid was not the smartest but spent inordinately long times davening. 

Said the chasid to Rabbi DovBer: "Considering who you are and how you've lived, what's the big deal? Your father -- well, we all know who your father is. You were certainly conceived under the holiest of circumstances, and I'm sure that your father secured a most lofty soul to bring down into the world. Then you were raised in a rebbe's home and great care was taken to mold your character and safeguard you from any negative influences. All your life you've been exposed to scholarship and sanctity, and to this very day you're preoccupied only with the study of Torah and the teachings of Chassidism. So, you've amassed a certain amount of knowledge and you pray with fervor and devotion. Big deal.

"Now, take me, for example. My father was a simple man, and we can well imagine what was on his mind when he scraped out some dreg of a soul from the bottom of the barrel. My upbringing? I was raised as a goat and basically left to my own devices and do you know what I do with my life? I loan money to the peasants during the planting season and then, during the winter months, I make my rounds to their villages and farms to collect the debts before they have a chance to squander their entire harvest on vodka. This means setting out several hours before sunrise, well before the permissible time for prayer, equipped with a flask -- for without a drink one cannot begin to talk business with a peasant. After drinking to his health, one must share a l'chaim with the woman in the house as well -- otherwise she can ruin the whole deal for you. Only then can you sit down to settle part of the account.
"After three or four such stops I make my way home, immerse myself in the mikveh and prepare for prayer. But after such preliminaries, what sort of prayer would you expect...?"


The words of this chassid, who was, in truth, renowned for his refined nature and soulful prayers, made a deep impression on Rabbi DovBer. The young man immediately traveled home to his father and poured out his heart. He bewailed his spiritual state, saying that his service of G'd is worthless, falling so short of what is expected from him.

The next time the chasid from Yanovitch came to Rabbi Schneur Zalman, the Rebbe said to him: "I am most grateful to you. You have made a chasid out of my Berl."


By: Rabbi Herschel Finman

The e-Parsha is a project of Congregation Bnai Teshuva.  For information on sponsoring the e-Parsha in memory or for the recovery of a loved one, in honor of a simcha or you just feel like being nice, contact via reply. All contributions are tax deductible. Please forward this message to as many friends and associates as you like. © 2013 by Herschel Finman.   
Check out
www.rabbifinman.com 

Thursday, November 7, 2013

Vayetzei 5774




Yaakov's Dream
Parshas Vayeitzei, Genesis 28:10 - 32:3, focuses on the Patriarch Jacob and his pursuit of a family. On the way, he had a dream of a ladder with angels ascending and descending. In his dream, Hashem promised to be with Jacob in his descent to Padam and his ascent back to Canaan and to make him a great nation. Upon awakening, Yaakov made a vow that if Hashem were to take care of him by giving him bread to eat and clothes to wear, then he would accept "Elokim as G'd".

Would we have thought of Yaakov - the chosen of the patriarchs (Avrohom, Yitschok and Yaakov are the only patriarchs as they willing surrendered their free choice to promulgate monotheism) would have accepted Hashem based on bread? In addition, the name Elokim is Hashem's expression of strict judgment (Elokim literally means judges). How could Yaakov have expected any signs of compassion from Hashem's expression of strict judgment? On the contrary, the name Hashem is an expression of compassion. Yaakov should have directed his vow towards the name Hashem not Elokim.

Elokim is the name that appears during the creation story. Strict judgment does not mean cruelty. It means necessary containment. Hashem desired a world limited to three dimensions. Therefore, it was necessary for Hashem to contain his infinity through strict judgment in order for those limitations to exist. Yaakov's vow can be interpreted as a declarative statement:  If it will be that Hashem's infinite revelation can be contained on my behalf so as to manifest itself even in something simply mundane as bread, not just for me but for all of my progeny until Moshiach's arrival, then I, as a limited creature will be able to relate to Hashem - promulgate his existence - and take on the responsibility of being the chosen people.

We are the progeny of Yaakov. We are the recipients of the blessings he received from Hashem. We are also the bearers of his vow to make the world a better place.
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The Rebbe Knew        

I heard this story from Rabbi Yitschok Wineberg - shliach in Vancouver BC.

One of Rabbi Wineberg's close associates hired a lawyer who was Jewish but married to a non-Jew. One day the rabbi and the lawyer were discussing some matter and the subject turned to the greatness of the Rebbe. The lawyer mentioned that his wife was not well. Would the Rebbe pray on behalf of a non-Jew?  Reb Yitsy replied to the affirmative and asked the lawyer his wife's name. The man replied, "Josette" and the father's name (when praying on behalf of a non-Jew, it is customary to mention the sick person's name and their father's name. For a Jewish person, the custom is sick person's name and mother's name). The Rabbi composed a letter and sent it off to Brooklyn. About a week later, Rabbi Wineberg received a call from the Rebbe's secretary. The Rebbe wanted to know the name of the woman's mother.  Rabbi Wineberg found out that it was Anna.

Shortly thereafter, Josette called her mother to ask if she had another name. He mother replied, "My Hebrew name is Chana." Much to the shock of Josette, the mother went on to explain that she had been left in a convent during the war and adopted Catholicism. She never told anyone until now that she was Jewish. The Rebbe knew.
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By: Rabbi Herschel Finman

The e-Parsha is a project of Congregation Bnai Teshuva.  For information on sponsoring the e-Parsha in memory or for the recovery of a loved one, in honor of a simcha or you just feel like being nice, contact via reply. All contributions are tax deductible. Please forward this message to as many friends and associates as you like. © 2013 by Herschel Finman.   
Check out www.rabbifinman.com 

Thursday, October 10, 2013

Lech Licha 5774

Rabbi Herschel Finman


The Souls Avrohom Made
Parshas Lech Licha, Genesis 12 - 17, features the life of the Patriarch Avrohom.  Avrohom left Charan for Canaan with "the souls he had made." The expression "had made" is quite perplexing. These were people who Avrohom convinced to accept monotheism. They became his groupies. Perhaps, it should have stated the people who Avrohom convinced or the members of Avrohom's entourage.  

The first Mishna in Baba Metzia states, "Two people come into a court. Both are grabbing a tallis. Each one says, 'I found the tallis first. It belongs to me.' The litigants swear that they possess not less than half and the tallis is divided."  The Chasidic interpretation of the Mishna is that two souls come to the heavenly court. Each one is grabbing a new soul that has just arrived. Each soul says, "I brought this person back to Judaism - the merit is all mine." Etc.

When is a person a person? The previous Lubavitcher Rebbe said that age is not measured by the birth certificate. It is measured based on a person's accomplishments. Those people that Avrohom "made" were initially idolaters.  Their deeds were counterproductive and contrary to the purpose of creation. They were nonentities. It was only through Avrohom's involvement were these people "made".

It is quite interesting to note that Israel is always referred to as Canaan in the Chumash. Canaan was Ham's fourth son. Noach cursed Canaan that his progeny be a cursed people - enslaved to the descendants of Shem (the Semites).

King Solomon writes that he sees an advantage of light from darkness and wisdom from stupidity. Adding a lot of light to a lit room does not accomplish what a little light in a dark room can. This conversion from darkness to light represents a total paradigm shift. Canaan to Israel represents that same shift.
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Truth    

A parable:   A man once went on a search for the truth. He travelled everywhere and found only fallacy.  He came upon a clearing and saw a house that was glowing with light. He entered the front door and yelled, "Hellooo". Every room was filled with oil candles. Big ones sat on the floor, smaller ones on shelves.

He suddenly came upon an old man who quite brusquely barked, "What are you doing here?"  The man replied, "I am looking for the truth."  "Ohhh,' replied the old man, "You have come to the right place. Each candle represents how much time a person has in this world. The big candles are newborns; the little ones are old people. That candle that just went out, he just died."  "Can you show me my candle?" asked the man." The old man shook his head and said, "You don't want to see your candle. I have been here for years and I've never seen mine." "But I'm looking for truth the man insisted." After much coaxing, the old man took the man to see his candle.

"That's it," said the old man and walked away. The man was shocked. There was no oil left in his candle. It was only the end of a burning wick. The man began to panic. What could he do?  He noticed a huge candle nearby and a ladle hanging on the wall. Could he? Should he? With trembling hands the man took down the ladle, saw the old man was not around and started to dip the ladle into the big candle. Suddenly, the old man came in, "Stop! Do want the truth, or do you want the truth the way you want it be?!"

Think about it. 

By: Rabbi Herschel Finman

The e-Parsha is a project of Congregation Bnai Teshuva.  For information on sponsoring the e-Parsha in memory or for the recovery of a loved one, in honor of a simcha or you just feel like being nice, contact via reply. All contributions are tax deductible. Please forward this message to as many friends and associates as you like. © 2013 by Herschel Finman.   
Check out
www.rabbifinman.com