ALL IN THE FAMILY

     I cannot emphasis, enough, the importance of the Jewish family.  The true Jewish family encompasses love, mutual help, understanding and growth to build the kind of attitude that will make self respecting and responsible human beings. Every, smoothly functioning society knows that family comes first.

     A home is the sanctuary where the real presence of family life and family love dwells.

     It is interested to note that our Torah reading this Shabbat Vayachi, tells us that Yaakov calls his Family together to give them a Bracha. He intimates that only when they avoid dissension will the Bracha be fulfilled. Yaakov seemed to be afraid that perhaps one of his children was unworthy and will not carry on his legacy and way of life into the future. His children, I am sure were dismayed that their father would think ill of anyone of them and not be assured that his legacy will go forth into future generations.

     To reassure their father they said in unison,  שמע ישראל הי אלוקינו הי אחד, fear not Israel our  father Jacob, we are all together and we will always continue  your legacy and  your tradition.  There will always be אחדות, in our family. When Yaakov heard their response he cried out with great jubilation   ברוך שם כבוד מלכותו לעולם ועד.

     Like Yaakov, our father, when we recite the Shmah on a daily basis, we, equally, begin to reassure ourselves that our future is in tact and that we live with confidence that all is well in our respective families. However, the surety of such an outcome can only be attained if we put the effort into our family life to see to it that it grows with love and fidelity.

     The Rav emphasized that by developing proper human relations structures, the Jew learns how to love, revere, and serve G-D. The Rav goes on to say, that in our Jewish tradition, parents not only must impart formal knowledge to their children, but must form, with them, an existential union and provide them with a total experience that integrates them into the  covenantal Jewish community. 

     To achieve these goals in our Family institution requires submission to divine norms creating bonds of love amongst all the members of the family.

     Let us continue to strive to build our families with love and understanding.

                                                   שבת שלום 

 

JEWISH COURAGE

       A noted author defined courage as "The strength never to let actions be influenced by fears."  Courage does not mean 'not to be afraid, not to have any fears.'  Even the bravest of men have fears.  Courage means to let our sense of right lead us, not our sense of fear.

    It is in this light that the opening sentence of our Parsha this Shabbat, Vayigash, speaks to us; ויגש יהודה -

 יהודה approaches Joseph, the viceroy of Egypt. While everyone was afraid to speak up,while all others remained quiet qwhen injustice was being perpetrated, יהודה and יהודה alone  acted with courage and stepped forward to express his indignation over Joseph's action.

   Yehudah does not fear standing and acting alone when he sees wrong being done to his family. Too often people refuse to act even when they know it's wrong. They just don't want to get involved.  This is our greatest human frailty. 

    Curiously this self same idea was expressed by Joseph, when he informed his father that he was alive. He sent a message , עוד יוסף חי,  "Joseph is alive". והוא מושל בכל ארץ מצרים, "And he is master over Egypt". This added information was to inform his father that he was the master over Egypt, and he need not worry that Egypt and its culture rules over him, for he is still his son and holds dear to his teachings and his way of life. This took a great amount of courage and fortitude in a strange and alien country.  For this reason we refer to Joseph as יוסף הצדיק.

    How meaningful it is to see that, both, Yehudah and Joseph possessed a strong belief and courage to do the right thing without fear of being castigated by others.  Their greatness was defined by their willingness to stand firm in their opinions and their objectives of life which brought honor to themselves and honor to Hashem.

   It is not enough to bemoan the wrong that exists in our world.  It is incumbent upon all of us to have the courage to step forward and demand justice and to demand righteousness and to do whatever is necessary to right the wrongs and to live our lives in the spirit of G-Dliness.

     במקום שאין איש השתדל להיות איש

                                                   שבת שלום

    

HOPE FOR THE FUTURE

   We celebrate Rosh Chodesh Tevet this Shabbat and Sunday.  The month of Tevet, typically, does not get much attention,  It sneaks in between Chanukah and Purim, giving us a break between Fall and Winter

   It is interesting to note that the month of Tevet begins on Chanukah. Chanukah commemorates a time when, very briefly, we experienced the return of sovereignty of Torah and Divine guidance by open miracles and political independence.  But, almost, immediately after Chanukah, we are confronted by the memories of the long-term loss of these sovereignties, a depressing state from which we have yet to emerge.

   The Maharal, discusses the month of Tevet.  In the Megillah, we read that Tevet is the month in which Esther was taken to King Achasveirosh's palace.  "Esther was taken to the King Achasveirosh's to the house of his kingship in the tenth month, which is the month of Tevet,in the seventh year of his rule." (Esther 2:16).

   The Maharal questions why the Megillah needs to state, both, that it was the tenth month and that it was Tevet.  The Maharal explains that the use of these expressions was to inform us that it was a cold time on the calendar and the word Tevet indicates that this was the beginning of hope.  It was a time when  things appear very bleak, yet the appointment of Esther as Queen, the indications of a new, enlightened era exist.

   Following this idea, we can realize that the month of Tevet is the month in which Winter Solstice 

occurs - the shortest day of the year.  The days get shorter and shorter as we approach it, sinking the world further and further into despair.  However, as we saw with Esther and her success we can appreciate that after the Winter Solstice, the days begin to lengthen and Light begins to shine more onto the Earth each day.  We realize that 'There is a sense of hope in the darkness, of potential growth, of future brightness.

   This is the message of Tevet: "Don't despair."  Even when things are looking bleak, we know that the sun will shine brightly once again.  May we live to see the day when the Light of Hashem will be at its full power.

   To all, a Shabbat Shalom and a Frielechen Chanukah and may the lights of our Chanukah candles inspire us to bask in the light of Judaism and live with hope and optimism.

               חג שמח שבת שלום

CHANUKAH

    As we prepare for the Yom Tov of Chanukah, this thought came to mind:

    Chanukah is more than a mere historic date.  It conveys an important religious lesson and the interpretation of ideals which are of vital significance at ever age.  The message is evident as we light Chanukah candles every evening of the Yom Tov and recite “Hanerot Halaly Kodesh Haim V’ain Lanu Reshut Lehesh Tamesh Bahem.”  “These candles are holy and we are not permitted to make any use of them, we many only look at them.”  This statement reflects a difference between the Shabbat candles and the Chanukah candles.  That, unlike the Shabbat candles, which are used to illuminate the house,  the Chanukah candles are holy and what is holy can be used for one purpose only, to be gazed at and contemplated.

     There is something remarkable about this idea.  That which is holy many not be used for any other purpose, no matter how worthy the cause may be.  There are certain things that are valuable in and of themselves,  even if they serve no other function.  True, this may seem so un-American.  The ideal of America is to be practical and our guiding philosophy is pragmatism. The question we always pose in pursuing any course of action is of “what use is it?”  Otherwise it is useless.

     Chanukah takes exception to this.  The candles have no purpose, for they are holy.  This pragmatism must stop at the Menorah.  One should gaze at the light, contemplate what they represent and not exploit them for their own use.

     We need this lesson today.  Human life like the Chanukah lights may be enjoyed but not used, explored but not exploited.  Not to manipulate people for ulterior motives.  To do what is right, for it is the “holy” right and not always to act with the question of ‘What is in it for me?’

     Let us remember the words of the Navi  Zechariah,   לא בחיל ולא בכח כי אם ברוחי אמר הי 

“Not through Army and not through strength but through My Spirit, said Hashem.”     

                                            חג שמח.  Freilechen Chanukah           

THE DWELLING PLACE OF G-D

   Life is not a goblet to be emptied, but a measure to be filled. 

   Life is  be lived with a purpose. To live life to its fullest, a person should feel that he has a share in something important and meaningful. We are to feel that we are doing something through our work that matters. We are adding something good and vital to the lives of the people around us . 

   It is with these thoughts in mind that I approach a fascinating episode in the life of Yaakov as recorded in this week's Sedrah of Vayeze.

    Our Torah records how Yaakov is fleeing from his home, wandering, not knowing where he was going , and uncertain what the morrow will bring. Then all of a sudden in an open field, without any security, he had a dream.  He beheld that famous dream of the ladder and the Malachim were climbing down and up the ladder. 

   My interest, at this moment, is not to explain his vision but rather  to reflect upon the reaction to the vision, afterwards. The Torah states that after awakening Yaakov exclaims, in a state of wonderment, "אכן יש הי במקום הזה ואנכי לא ידעתי , ״ "Can it be that G-D is in this place and I,did not know it". 

  I sense, that Yaakov was  saying, "I expect to find Hashem in a more auspicious place rather than in this seemingly deserted area." Yaakov and mankind expect to find Hashem in a more Holy Place, a place with an altar or maybe in some shrine, but surely not in such a desolate area.

   This teaches us an intriguing lesson. It is not the place that designates G-D's presence, for Hashem is כבודו מלא עולם that Hashem's  glory fills the entire world. It is entirely up to man and how he calls upon Hashem to meet with Him at any place and at any time. 

   We see that we can transcend time and circumstances to welcome Hashem into our midst and to dialogue with Him and for Hashem to feel welcome in our lives.  It is evident that it depends upon man to feel the  presence of Hashem, and it is up to us to extend the invitation. 

   The question, "I pose what are we waiting for?" These are trying times as we have seen in Paris this past week. We need Hashem in our midst to destroy the evil that lurks behind the cloak of religious absurdity and not to succumb to the fallacious interpretation of religion.

    He who trust in the Almighty and His Torah will experience the salvation of mankind.

שבת שלום

GENERATIONS

    The study of Biblical personalities is a most intriguing exercise in our Torah learning. Every one of our Patriarchs and Matriachs are to be studied in a way that projects images that we can learn from. Lessons for our own behavior modification that can bring about positive reinforcement, shaping our entire outlook on life.  These lessons will set forth in our lives a special and wonderful Hashkafa for ourselves and our families.  A Hashkafa for life that is positive.  A Hashkafa that searches for the essence of Torah life and not for some meaningless obsessions that are usually related to man's whims and folktales.

   That is why Avraham, Yitzchak, Yaakov, Sarah, Rivka, Leah and Rachel, are larger than life.  They can truly become our emulating figures.  We must, first, understand who they are and what they stand for in Jewish Life.

     Today, more than ever, my mind turns to the life of Yitzchak, as recorded in this week's Torah reading.

 The text relates "וישב יצחק ויחפור את בארות החיים אשר חפרו בימי אברהם ......ויקרא להם שמות כשמות אשר קרא להן אביו" 

   Here we see that Yitzchak digs, anew, the wells of Avraham and he gives them the same name his father had given them. 

  I am sensing that in the life of Yitzchak there is no new discovery. In fact, his life is all a life of rediscovery. A life that is a continuum of his father Avraham. That is not to say that Yitzchak's life was meaningless. On the contrary, he played a very important role in the promulgation of Torah. Were it not for his actions, those  wells would have remained closed and future generations would have suffered greatly. 

   Yitzchak is to serve as a very important inspirational force for all of Jewry.  He preserved his father's legacy that would have perished with Avraham's death. Yitzchak assures the lessons of Avraham will continue into the next generation. He plays a vital role in our survival for he is the link between Avraham and Yaakov and without him, that link would have ended and all that Avraham worked so hard to preserve would have been lost.

  Think well, were it not for Yitzchak there would not be a Yaakov and without Yaakov there would not be Yisrael. 

   The future legacy  of Yaakov came about through the efforts of  Yitzchak .

    The lesson is clear. We are the Yitzchaks of today. We carry forth the legacy of our parents and grandparents into the future. 

    I truly felt that link, this week, as I held my great granddaughter צפורה סימא, Kayla  in my arms a few hours after her birth to our grandchildren. It is then that I realized more and more the great responsibilities that we and our children have to assure the continuity of our Torah oriented life into the future. It is truly awesome, and it requires much effort and fortitude on our part. When we view our lives in such a magnificent way, we can really say, "It is all worth it, for we are doing Hashem's work to preserve Humanity and to assure that Yiddiskeit will remain eternal."

    My sincere Mazal Tov to our grandchildren Nina and Gavriel, and to our children Aileen and Moshe and a special Mazal Tov to the Savta Rabah Mimi and to all our Machatanim.

   May we all see the גאולה שלמה in our time, and may we all continue to enjoy Nachas from all our families. 

                                 שבת שלום 

OUR DESTINY

   As we continue to read the  Parshiot of Baraisheet, we become more impressed with our Patriarchs and our Matriarchs and how they lived with great morals and excellent ethics, encouraging us to emulate their way of life.

   Carlyle wrote “The history of the world is the biography of great men!”

   Our minds turn to Avraham, who is not only the first Jew, but our historical prototype. His experiences and actions foreshadow critical patterns in the history of the Jewish People.  Avraham is our spiritual leader and our emulating figure when it comes to acts of Chesed and unquestionable loyalty to Hashem and to our Judaic way of life.

  The true personality of Avraham came to the fore as he faced בני חת and uttered those memorable words ; “ גר ותושב אנכי עמכם"

“ I am an alien and a resident among you.” Avraham was declaring who he was to his community and to all his neighbors. He realized that he was a Resident in his role as part of the society where he dwelled, concerned for its welfare, and yet always remained a Ger, a stranger, aloof from the ills and the ethical and social abominations that existed. This is the legacy that Avraham has bequeathed to his progenitors and remains our motto of life.  This is the lesson that sustains the Jewish People, until today.  This is our Hallmark. We are to be 'A' Part of the society in which we live, but at all times remain apart from its denigrating propensities.  

    At all times we are to emphasize that as Toshavim, we need not compromise our beliefs and principles.  We must gather encouragement from the way Avraham lived his life. Yes, the culture of the world may grant us sophistication and give us the necessary tools and skills to survive and prosper, yet it must never capture our souls or conquer our hearts. These must always remain pure and Torah oriented. Toshav and Ger are to be a precarious balance to yield but never to surrender.

    Permit me to conclude with a quote from Elie Wiesel, “To be born a Jew is an accident.  To live as a Jew is an achievement.  To live joyously as a Jew is a blessing.”

      To be a Jew is to accept out destiny.

    

           שבת שלום