PARAH ADUMAH

    At the beginning of this week's Parsha, Chukas, we read about the Chok, of Parah Adumah, the Red Heifer. When speaking of Chukim we need to focus on the words of the Or HaChaim, reflecting on the sentence, "This is the Torah's statue, which Hashem commanded". He states that Hashem  commanded to tell the Jewish People that this Mitzvah has no rationale and, therefore, there is no logical explanation. It is a decree from G-d and it is for us to obey without question.

     The most difficult part to understand when it comes to the Parah Adumah, is the process that the Kohen performs to purify the one who is Tamei, and, consequently, he himself, becomes Tamei.

     How  can that be? How can we explain that the very same ritual that purifies the one, defiles the other?

    This dilemma has troubled so many and numerous answers have been given.

     For me, the best answer was suggested by the Rav, Rabbi Soloveitchik זצ׳ל .

     The Rav said, " The Kohen has to be willing to carry out this purification ceremony, knowing that in the process, he himself will become Tamei. He knows that, if he does become Tamei he will be changing places with the person who brings the sacrifice of the Parah Adumah.  The Tamei will re-enter the community and the Kohen will have to leave the community. It is understandable, therefore, the Kohen would be reluctant to participate in this ritual." The Rav seems to suggest that this kind of conflict was going on in the mind of the Kohen who was asked to perform the sacrifice. With all these questions in his mind the kohen still answers the call. 

  He is saying to himself and the community "I love this man just as I love every member of this community and therefore in order to purify him I am willing to contaminate myself in the process. 

   What we are experiencing with the Parah Adumah is a masterful act of Gemilat Chasadim, a true act of selflessness and feelings of love for a fellow man.

  The lesson is clear - whether it is a leader or an individual, when it is necessary to get into the mud to help another we must be willing to do so even if it means getting ourselves 'dirty'.

    In general, we need to begin to love each other and to have patience with each other, to accept each other and to be less critical of each other. 

    Our hallmark must be selflessness and not selfishness. In doing so, our world will be a lot better than it is at the present time. 

     May we be זוכה to bring the Parah Adumah to the בית המקדש in our time.

 

TIKUN OLAM

    This is the time on our calendar when so many of our children and grandchildren are graduating from different schools. 

    I pose a question, "What does graduation really mean?"

    I recall the words given in a commencement address, "Life has no remote, so get up and change it yourself." How true this statement is.  

    The word commencement, though used for graduation, really means beginning. The graduate is beginning another plateau into the halls of education, into their selected professions. With great pride another plateau has been reached and yet another plateau is to be reached.

   The beauty of life is not to remain stagnate but rather to continue to grow and to achieve and accomplish more in life.

  Abraham Maslow, one of the foremost spokesman for Humanistic Psychology, developed the concept of "Self Actualization." In essence, his theory is teaching us that 'Life is to lead us on the road to actualize our potential.' While pursuing this course  we must search for our destiny with open arms, to achieve our maximum level of fulfillment.

  Too often so many children and young adults sell themselves short, because they cannot tolerate the long and arduous climb to success. We must be more encouraging to show them that the road at times may be bumpy, but it will eventually lead to a smooth and blissful life. 

   I read recently a magnificent Baccalaureate address that was delivered by Peter Salovey, President of Yale University, who happens to be a scion of the Soloveitchik family. 

     He titled his speech"Repair the World".  Dr. Salovey articulated life's mission by quoting Hillel from Pirkey Avot, "What  is hateful to you, do not do to your neighbor.  That is the whole Torah; the rest is the explanation of this -go and study it!"

     Then he proceeded to tell the graduates that the touchstone of the Jewish  experience is Tikun Olam, literally, To Repair the World ."Your purpose in life is to improve the world to make it livable for all people." Then he quoted Rabbi Tarfon, "It is not your responsibility to complete the work, but neither are you free to desist from it".

      It is hard to imagine the president of a prestigious university, anywhere else in the world, delivering such an unabashedly proud Jewish address. At a time when the headlines highlight anti Israel activism and open anti semitism on the college campus, it is truly a breath of fresh air to hear such an address delivered. Only in America are we privileged to hear words of our Talmud, spoken at a graduation exercise. 

    These words are not the the words spoken by Korach against Moshe and Aaron, words of destruction and maliciousness, but these are words to bring about a Tikun Olam. Korach represents persuasive demagogues who take advantage of the circumstances for their own benefit. Korach was not honest and his real motives were not for the betterment of the people. He was a man of jealousy and envy which can only lead to devastation and a denial of Tikun Olam.

     We and our graduates need to adhere to the words of Dr. Salovey and work together to achieve a true Tikun Olam, that will help usher in a Messianic time for all mankind.  

TRUTH and AUTHENTICITY

     The Navi Yeshayah wrote בפיו ושפתיו כבדוני ולבו רחק ממני "With their mouths and with their lips do they honor me,” says Hashem, “but they have removed their hearts from me" 

      This is a terrible indictment of the Jewish People. For the Jew, there must always be a strong emotional attachment to Hashem and to Am Yisrael. 

      In this week's Parsha Sh'lach, we are commanded regarding the Mitzvah of  ציצית;  of wearing a four cornered garment and to affix to this garment the ציצית, i.e. fringes.  In addition to the white fringes,  which are required, one is obligated to have one of these fringes  to be the color תכלת, a blue color reminding us of the color of  Sh’amayim , the blue of the sky, reflecting our spiritual attachment to Hashem.

      This thread of Techeiles, must be prepared from a dye derived, specifically, from the fish called  חלזון, Chalazon.   Any other dye is not acceptable.

  

   When the Gemarah speaks of this Halacha it states; שעתיד להיפרע ממי שתולה קלא אילן בבגדו ואומר תכלת היא, “Hashem will punish anyone who affixes a thread of blue, dyed with indigo,  a vegetable dye, and falsifies it as the real dye from the Chalazon.”

  

    In essence, the Torah is admonishing anyone who would pass off the artificial for the real. Judaism will not contend with any type of deception, or hypocrisy when it comes to our Judaic way of life. Sham and duplicity is unacceptable and must not be tolerated in any aspect of our lives. It is a sorry state of affairs when, all too often, people pretend to be righteous and decent but really are ignoble and selfish. Though they may get away with such deception, ultimately the truth will win out. 

 

    Permit me to share the following comical story;

 A comedian once commented, "I don't get any respect, why, when I was a kid, I got lost in a shopping mall, and I was scared. With tears in my eyes, I ran to the nearest security guard and asked him frantically; ‘Sir, please help me, I'm lost, do you think I'll ever be reunited with my parents?’ 

    "He looked at me straight in the eye and said, “Kid, with so many places for them to hide, I seriously doubt it.”  

 

    As jocular as it may seem, so many of us are hiding from the truth and so often live with the vegetable dye rather than with the true Techeiles. 

 

    These are times when society is so full of sham and duplicity, we are to step up to the plate and live our lives with honesty and genuineness.  

 

    We, who possess the genuine Techeiles are to show the world that our way of life is אמת ויציב because we live lives that are dependent upon אמת ואמונה with truth and authenticity.

 

   As we gaze at our Tzizit the next time we recite the Sh’ma, let the lesson of Techeiles be our guide, a Techeiles that is דומה לשמים leading us to the כסא הכבוד. For when we speak the truth from our hearts we will herald a time of peace and serenity for the Jewish People.

OUR ETERNAL FLAME

     The great educator, John Dewey, on his 90^thBirthday, was asked by a reporter, “What is good of all your thinking? Where does it get you?” Mr. Dewey replied, “The good is that you climb mountains”. “Climb mountains?” questioned the reporter, “What is the good of doing that?”

Mr. Dewey replied, “To see other mountains.”  He then placed his hands on the young reporter’s shoulders and said, “When you are no longer interested in climbing mountains to see other mountains to climb, then life is over”.

   Think of what this great educator was saying; Indeed life is to continue to move forward. At every stage in life when faced with a new challenge, man is encouraged to grasp hold of that opportunity and to use all of his G-D given qualities to succeed and not to say it can’t be done. All that is needed is to exert as much energy as possible to bring that opportunity into reality. 

    We learn in Pirkey Avot;                                                                           

“It is not your duty to complete your task, but you are not free to desist from it”.

   Our Torah reading this Shabbat is B’haloscha, wherein we read about the lighting of the Menorah in the Mishkan and eventually in the Bet  Hamikdash. The use of the word     בהעלותך    rather than the usual word   להדליק   to light is used to suggest that  שצריך להדליק עד שתהא שלהבת עולה מאילה                                                                          One of the requirements of lighting the menorah is that when it is lit by the Kohen the fire is to continue on its own. 

     This suggests that the essence of Judaism, the essence of this spiritual light, is to nurture in such a way that the Jewish Flame, the enthusiasm of Judaism will burn brightly by itself.  The glow is to be so strong and energetic that it will continue for everlasting time.  To accomplish this eternal burning of the Jewish flame it needs the ingredient of warmth, compassion and most assuredly patience.

   Our sages have compared the light of the Menorah to the light of knowledge, especially the study and the knowledge of Torah. For our Light of Judaism to burn continually into our next generation, we must assure that our children receive the best Jewish Education, whatever the cost may be.

    At the same time, we are to encourage more Judaic studies from our adult population. As our children see us study, they will get the message and realize the importance of their Jewish Education.

    I would like to share the following story with you; When James A. Garfield, later president of the United States, was head of an Eastern college, a man brought his son to be entered as a student.  “My son doesn’t have time to take all the required subjects,” said the father.  “He wants to get through more quickly.  Can’t you arrange it for him?”

     “Oh, yes,” said Mr. Garfield.  “He can take a short course.  But that depends on what you want to make of him.  When G-d wants to make an oak, He takes a hundred years, but He only takes two months to make a squash.”

      Human fulfillment occurs when our education teaches us how to live to be of value to others and to continue  to eternalize  the essence of Judaism. Our symbol must be our Ner Tamid, which hangs gloriously in front of the Aron Hakodesh reminded us to live as an eternal flame of inspiration.

     The message is clear and must reach the hearts and minds of all Jewry. Every Jew must, by his way of life, contribute to its glowing force. The light of Torah and Judaism will, with our help and efforts, dispel the darkness that so often envelops our society.

   כי נר מצוה ותורה אור

                            

                                שבת שלום 

 

       

 

BLESSINGS

   I dislike making quick assessments of situations before I know all the facts. Too often when we do react quickly, we eventually find out that we were wrong and as a result it is difficult to make amends for our poor  judgement.

   I am reminded of the story told about Chaim Weitzmann, the first president of the State of Israel. Once at a party President Weitzmann was conversing with the wife of a diplomat when the woman suddenly said "Dr. Weitzmann, I must apologize to you." "Apologize for what?" Weitzmann asked in surprise."Why, we just met!" "That's just the point", she answered. "I want to apologize for what I thought of you before I met you."

    It's truly amazing how so many of us are quick to judge others before we know the person or know all the facts of a situation.

    Without being accused of being paranoid, I sense this is always true when it comes to the Jewish People and especially to our Jewish State. There are those who are quick to criticize and find fault, just because we are Jewish.

    It is with that thought in mind that we begin to understand and appreciate the Birchas Cohanim, the Priestly Blessings which Hashem  entrusted to Aaron and his sons to bestow upon the Jewish People, as recorded in this Shabbat's Torah Reading, Naso.  These are Blessings that will give us the Chizuk to ward off any of the feelings that we may have regarding the prejudices that are directed against us.

   The Birchas Cohanim originated on a grand and historic day in the life of the Jewish Nation, as Moshe inaugurated the Mishkan Service.  It was a day when the Divine Majesty appeared over the Sanctuary.

    The Birchas Cohanim, had a very special meaning to Israel as a nation.  It was the Blessings of Hashem for the Jewish People.  Blessings which were to be absolute and unconditional. How interesting is it that the Blessings are given to the Jewish Nation  as a whole, yet the words of the blessings are in the singular form. This is expressing a great idea in Yahadus. Though we are a nation of many, we must see ourselves as one intergrated whole, as one "persona". 

    If we live our lives with this idea in mind then we will begin to realize and feel the Blessings that Hashem bestows upon us through the chanting of the Cohanim that conclude

 וישם לך שלום, "He will bless our Nation with the ultimate Peace that we so richly desire."

     It is only with the Achdut of Am Yisroel that we can weather the storms of prejudice and bigotry and forge ahead together into a brighter future that will reap the harvest of peace and tranquility.

    These are times that necessitate the reiteration of the closing words to the opening Bracha recited by the Kohanim, לברך את עמו ישראל באהבה. 

   With love in our hearts, the glorious future is ours to behold.

   May the Blessings of Hashem always be upon us. 

 

SINAI REVISITED

   As we are about to celebrate the Yom Tov of Shavout, the time of the giving of our Torah on Mt. Sinai, it is well to realize, that even greater then receiving the Torah we, the Jewish People, were privileged to experience the Revelation of G-D. What an awesome experience in Jewish History, emblazoned in our hearts and minds for everlasting time. 

   A story so apropos to this ideal comes to mind.  It is about a child who prayed at bedtime,"G-D bless Daddy and Mommy and my friends," and then he paused. After a moment of quiet he added,  "And please, G-D, take care of yourself, for if something happens to you then we are all sunk!"

    This child, in his naive but cogent fashion, clearly expressed our universal reliance upon Hashem as the mainspring of life.

     Shavout reminds us of the creative way that Hashem continues to navigate our world and imbues in every one of us His spirit to help make our universe a better one in which to live.

    Too often we are so busy in all our undertakings and in our egocentric feelings, we need to refocus ourselves in Hashem's direction and realize that we are truly created in the image of G-D and to project that image in the way we live. 

   How meaningful is it that we read on Shavout that magnificent and beautiful poem, entitled Akdamot, written in the eleventh century by Meir Ben Issac Nehorsai:  

   "Could we with ink the ocean fill,

    Were every blade of grass a quill, 

    We're the world of parchment made,

    And every man a scribe by trade,

    To write the love of G-d above, 

    Would drain the ocean dry;

    Nor would the scroll contain the whole

    Though stretched from sky to sky."

   Our message of Shavout is that the center and soul of all religion is the belief in a personal G-D which is the pillar of our Jewish religion. 

  This leads us to an everlasting lesson; the authentic  progress of man does not consist of only moving forward, but equally consist of moving inward. The crucial message that accompanies the Revelation at Sinai was that the goal of man is self transcendence rather than transcending to the mountain peak. Progress is determined by what  occurs to our personal selves.

   Sinai placed man as one who was created in the image of G-D with a capacity of self authentication and self realization. Hashem asks man to engender a transcendental occurrence to his personality, to the "I" of man rather than a mere physical progress. 

    As we celebrate this awesome Yom Tov, let us ponder the thought that Judaism, with the Torah, and only with our Torah, places us on a higher level; on a plateau which we can ascend by lifting our personality and our world to a higher spiritual plateau, bringing about our true Geulah and the redemption of mankind.

     שבת שלום וחג שמח

   

   

IF אם בחוקותי תלכו

   The most crucial word in our lexicon is the word "IF". It is said that the word  "IF" is a little hinge on which the door of destiny swings.

 The very word L"IF"e, contains the word "IF"in the middle. This suggests that life itself has many "IF"s, which we live by and often contend with. There are many times in life that we say, 'IF'; 'IF' I would of have done this and that, how our lives would have been different; 'IF' I  would have married that person; 'IF' I would have chosen that profession, and thinking all along 'IF', 'IF', and then thinking how different life would have been. Truth be told , the life we chose is the life that is ours to cherish and to enjoy and to live with. The 'IF's of life can only cause a psychological upheaval in our existence and it does not serve us any benefit whatsoever.

   Our second Torah reading this Shabbat begins:

       אם בחוקותי תלכו ואת מצוותי תשמרו ועשיתם אותם

"'IF' you will follow My decrees and observe My commandments and perform them", and the פסוק goes on to tell us that the result will be 'a life of serenity and fulfillment'. 

     Here we are introduced to the word "IF" in the context of obeying G-D's commandments. However, here the word 'IF' is not an afterthought, but rather a direct result of an initial action, causing a specific result to occur. For example, "'IF' you service your car properly than you will drive in a much safer fashion, and thereby avoid any unforeseen breakdowns."

   Life has its inevitable results, but the Torah is giving us a blueprint for a life of peace and tranquility and it requires a certain religious and ethical program to achieve the ultimate positive results.

   Robert Frost in the poem "The Road Not Taken", makes this point when he describes walking through the forest and coming upon a fork in the road where two paths branched out. He stood gazing at these two paths and knows he can only take one of them. He wonders all the time what would have been 'IF' he took the other one. He concludes that the path he had taken made all the difference.

  As one scholar said, "Judaism is neither pessimistic or optimistic, it is 'IF'istic, and  we can make a better life for ourselves 'IF' we fulfill the dictates of our Torah."

   It may be true that in certain aspects of life we may not be in control, however, there are many crucial areas  of life where we and we alone must take control to avoid some  of the "IF"s afterthoughts.

   This week we will be celebrating the glorious and magnificent holiday of  יום ירושלים, the reunification of our Holy City in Yerushalayim, with our brothers and sisters in Israel and with Jews from all over the world. 

    Can we even imagine 'IF' we would have been defeated by our enemy at that time?  Can we imagine 'IF' we did not have Hashem as our partner?

     It is worth noting that the Hebrew word for L'if'e is also a four letter word.  It is 'חיים'. But unlike its English counterpart, which has 'IF' as the middle letters, the Hebrew word for L'if'e, חיים׳' has 'Two Yuds' as the middle letters. The 'Two Yuds', as we know, spell the name of Hashem...

     'IF' we put Hashem in the vital center of our lives, we can meet any contingency that life brings us. 

     Thank G-D we did not have to worry about 'IF's.

Our faith in הקדוש ברוך הוא and our בטחון in Hashem and especially our faith and trust in our IDF's bravery, brought us through to victory - no 'IF's involved when it comes to our Holy City. 

     Who can never forget the  jubilation  that took place when we heard the cry 

     ירושלים בידינו  

    and today we can add לעולם ועד.

     The future of Judaism is in our hands and we must not live a life of 'IF'isms, of waisting our time and energies and wondering what 'IF'? Now is the time in our personal as well as in our nationalistic affairs, to grab on to all the possibilities in life and to see them through to fruition. 

     Life has meaning, purpose, and unlimited possibilities for fulfillment 'IF' we put Hashem in the middle of our lives, לחיים .