PEACE NOT VIOLENCE

   This week's Torah reading, Parshas Pinchas, speaks of the personality of Pinchas. As we study the incident surrounding him we can gain an important lesson in our own personal lives. 

  In studying behavior, let me remind you of a very interesting idea in the machinations of worldly affairs;

   It is a known fact that for every action there is a reaction. Even the most minute movement creates some sort of reaction. When a butterfly flaps its wings, the wind it creates is released into the environment and develops a life of its own. It moves and continues to develop until a century or a millennium later it can develop into a storm, a tornado or a hurricane. Nothing ever gets lost.

  If this be true for a small butterfly, how much more so will the actions of man have a tremendous affect on society for years to come.

    With this idea in mind let us study the behavior of Pinchas and how his actions continue to influence us even today. We will learn from Pinchas that  we must never relegate our actions as inconsequential, for they do have tremendous impact upon all of us.

  Let us, for a moment, refresh our memories about the facts of the story of Pinchas. The Torah relates that the Jewish People were seduced into participating in pagan orgies by the Moabite women. As a result, the anger of Hashem was aroused against them and a plague broke out that took many lives. Seeing what was taking place, Pinchas jumped into action and took his sword and went into the midst of the camp and killed Zimri an Israelite and  Kazbe the Moabite woman  who were in the center of the orgy. As a result of his actions, the Torah states, "The anger of Hashem was calmed and the plague came to an end."

   Hashem, in turn, rewarded Pinchas, הנני נותן לו את בריתי שלום, with the covenant of peace. Wouldn't you agree that this was a strange reward for such an action?

   There are many commentaries that answer this question wondering, "When is violence permitted and when should violence be condemned even when the reason to act in a violent way seems  reasonable and even necessary?" This is an issue that many struggle with especially in the State of Israel.

  I would like to share with you a brilliant insight given to us by the Netzsiv in his Haamek Davar regarding this unique reward given to Pinchas. The Netzsiv says that Hashem had to Bless Pinchas with this covenant of peace so that he would be protected against "himself". The Netzsiv is indeed giving us a lesson in behavioral psychology by stating, "When a man kills, whatever the cause may warrant, he is never the same person he was before the action. That is why Hashem gave Pinchas the reward of   ברית שלום, encouraging him to find peace within "himself", and that he should  continue to live a life that is replete with רחמים וחיים ושלום. 

         I remember the words of Golda Meir, "I will never forgive the Arabs for making our young men and women into killers". 

     Killing of any sort changes the entire personality of man. Too often, one may even get used to it and one may even become hardened and casual about it and may even do it again without trepidation and anxiety.  This must never happen to anyone , especially to the Jewish People who must live lives of rachamim and kindness.

   This is our lesson of life. 

   'Remember, with every action, there is a reaction.' Let us always be cognizant and vigilant in how we act to others and realize that we are a nation of רחמנות.  When relating to  others let us always remember to beseech Hashem to bestow his ברית שלום upon  כלל ישראל.

May we ultimately reach the vision of a better day for all mankind.

LOOK HEAVENWARD

   Pokemon Go has taken hold of our society, however for me my Pokemon is different than all others.

  It is true that Pokemon is in a search to find certain characters , and I am equally in search.  However, my characters represent goodness and kindness. My search is for a better society and a much more loving relationship between people.

   So let the game begin......

Let us begin our search and in doing so let us inform each other where to look and find our Pokemon of Jewish Life. 

    This week's Parsha relates how בני ישראל , rebelled against Hashem and how they were punished by being bitten by fiery serpents. The Torah, then, continues to tell us how בני ישראל, called unto  Hashem to stop the plague. Here we find a most interesting and somewhat perplexing response by G-d regarding the remedy for the plague.

  Hashem instructs Moshe: עשה לך שרף ושים אותו על הנס, "And  Hashem instructs Moshe to make and form a copper serpent to which וראה אותו וחי, "The Jewish People will gaze upon it and then they will be cured and live."

    One wonders about such a cure and in fact Chazal ask the obvious question, which I am sure is on all of our minds. וכי נחש ממית או מחיה, "Can a mere gazing at a copper serpent heal?" Is this some type of voodoo or magic?

    Our Sages answer, בזמן שישראל מסתכלים כלפי מעלה ומשבדין את לבם לאביהם שבשמים מתרפאים,"When the Jewish People looked heavenward and subjected their hearts to their Father in Heaven they were cured and they lived". 

    From this episode we learn a meaningful lesson as our world is experiencing much hatred and violence. We need to build that symbolical copper serpent to direct our hearts and our minds heavenward towards our Father in Heaven and beseech His help and guidance that will lead us out of this turmoil that engulfs all of humanity.  

   These are times we must utter the prayer that begins with, אבינו שבשמים צור ישראל וגואלו. For only through  greater dedication and commitment to Torah and to  יראת שמים, can mankind survive and blossom into a true צלם אלוקים. 

     Dag Hammarskjold, who was  the Secretary General of the United States, wrote, " Life demands from you, only the strength you possess, only one feat is possible, not to have run away".

     We face life with the Knowledge that our Father in Heaven will continue to guide us as long as we will continue to look Heavenward. 

                                                                                                           

                                                               

בקש שלום

  How one approaches something may very well determine the success or failure of the mission. 

  This reminds me of an amusing story that I would like to share with you - A little girl was standing by the elevator in a department store crying and the security guard asked her what was the problem; “Are you lost?” “No”, she replied between sobs, “I am here, but my mother is lost.”

    Too often in life we feel lost and find it very difficult to find our true self.

   This Shabbat we will read the infamous story of Korach, a man responsible for destroying the harmony among the Jewish people. He was lost in his own narcissistic needs, self-centered, mean spirited and not afraid to propel his personal agenda at the expense of the unity of Am Yisrael.

  He tried to accomplish his hateful scheme by openly and vehemently disagreeing with Moshe and made libel accusations against him in public. And for this he was punished severely. Why was Korach was punished merely for disagreeing with Moshe?

    The Magid of Meszrich, saw this opposition as a compliment, for he says, in an analogous way, ‘that a robber will only attack a person who is carrying jewels, but will never waste his time and effort on someone who is carrying straw.’

      In a like manner Korach attacks Moshe, for he represents the Jewels of Judaism. I don’t see the harm in disagreeing with someone as long as that disagreement fulfills the dictum which is stated in Pirkey Avos;  כל מחלוקת שהיא לשם שמים סופה להתקים

    “A controversy which is for the sake of heaven in the end will endure”.  Korach’s controversy was merely to argue and to be divisive and to create disruption, not for the purpose of finding the truth and surely not for the betterment of K’llal Yisrael. Our aim in life is  סופה להתקים that the end result is to achieve a glorious future for the Jewish People and not  to cause confusion and dissention. 

    In fact, Moshe tried, desperately, to appease Korach and to bring him to the negotiating table.  Korach’s response to Moshe’s overture was       לא נעלה  “We will not go up. We will not talk to you, because we have nothing to say to you. We are right and you are wrong and therefore we will not even entertain a visit with you.” 

   These words   לא נעלה   are the most disastrous words when it comes to negotiations and acts of rapprochement.

   Korach and his like, are people who think they know everything and always think they are right. Such a people have difficulty in relationships. They are not acting with the intention of achieving a just conclusion to their conflict and therefore will never achieve the proper relationship with others.

   We must live life of togetherness and to respect others as we wish others to respect us.  Only G-d knows everything – we must always be open to the ideas and thoughts of others, bringing about the true Ahavas Yisrael and Ahavas Habriot.

“Bakesh shalom v’rodfeihu,  Seek out peace and chase after it’ – seek it with your friends, chase after it with others.  Don’t ever give up, rather chase after it until you find it.”

 

 

      

 

REMINDERS

  Our Torah reading this Shabbat speaks about the importance of wearing Tzizit which includes wearing a Tallit. The basic reason the Torah suggests that wearing of Tzizit is 

וזכרתם את מצוות הי  to remind us of the Mitzvot of the Torah and to encourage us to observe all Mitzvot.  The word that I am stressing is וזכרתם “REMINDERS”.  In life it is good to remind ourselves of the good that people did for us in the past and continue to do for us in the present, thereby encouraging them to continue their allegiance and their loyalty.

  Too often we ask "What have you done for me today?"  For me, this is not only an inappropriate question, but even more so, it bespeaks a sense of 'Gaavah" , of rudeness and disrespect. 

  It is imperative to say that when we show appreciation to people we have to make it very sincere and make them feel that their effort of trying to help was worthwhile. When people feel that you say 'thank you' as a necessity and not sincere. The chance of helping you another time is very low. A very warm smile followed by 'thank you' is just enough to make the person feel appreciated. Remember, it should not just end there. There is a saying that “One good turn deserves another”. Hence when someone offers you help at one point and the person comes to you for help, it is appropriate that you reciprocate the kindness shown to you.

   Another important note to is that, 'It is never too late to show appreciation.' Sometime we think that once we were not able to show appreciation at a particular time when a good deed was done towards us, then there will be no need of going back to show appreciation. This assumption is very wrong. It is never too late to show appreciation. The beauty of showing appreciation is that the person will be glad that, after all, you remembered to thank him or her. 

Let us all go out there and show appreciation for the good things that people have done in our lives. Always remember, Leonado Davinci's words “Knowing alone is not enough, we must apply. Willing alone is not enough, we must do.”

    It is time to thank our friends and family that make our lives so memorable and so loving. May Hashem always show us the Derech to a magnificent life of Brachot.

 

TORAH LEADS TO A MORAL SOCIETY

      As we draw closer to the Yom Tov of Shevous it is well to remember the true essence of this Yom Tov and its lesson that is so needed in our day and age. I do so by remembering the words of the Rav. Rabbi Joseph Soloveitchik זצ׳ל.

The Rav, spoke of our past galuyot, exiles, which the Jewish people endured in Egypt and Persia and how our people were subjugated by threatening tyrants whose nefarious plans would have spelled the end of Jewish history.

          It is only from the vantage point of historical distance, as we Jews study the past, may we arrive at some appreciation of the enduring influences which these two exile experiences have had upon the Jewish personality.

          After much involved philosophical, theological and Halachic discussion, the Rav suggested that there are two basic ingredients to a Judaic way of life, to Torah; Faith and Morality.  The Decalogue, the Ten Commandments were, as we know, inscribed upon two Tablets of the Law.  The first five Commandments deal with acts of faith which relate man to his Maker, while the latter five prohibit anti-social acts, between man and his fellow man.

          The Torah introduces the Decalogue with the verse: “וידבר אלוקים את כל הדברים האלה לאמר And G-d spoke all these words saying",  Rashi notes that the verse would be entirely meaningful without the redundant word "all"  stating simply that “G-d spoke these worlds saying, etc.”  He therefore explains, “this teaches us that Hashem pronounced all these words in a single utterance, an impossibility for human beings.”

          What is the significance of G-d’s simultaneous utterance of the entire Decalogue?  It teaches us that all Ten Commandments constitute an indivisible organic unity.  We have not ten commandments but one, with ten aspects.  The word “all” in this context does not mean “all of them,” which characterizes a numerical sum total of independent teachings, but rather a totality, an interdependent oneness of all its seeming parts.  Faith and morality are integrally one and inseparable.

          The Rav presented the following questions: Can a secular state nurture a moral society?  Can a culture which is indifferent to the transcendental imperative inspire ethical performance in private or public life?

          In past decades, secular humanists were certain that man could be induced and motivated to pursue ethical norms without the absolute imperative of the Divine.  Our thesis is that in the long run and for the masses of society, there can be no such thing.  Either man accepts the authority of G-d as the legislator of the moral norm, or he will eventually fail in all attempts to create a moral society, a relativistic man-made moral order will simply not endure. The inability of modern secularism to motivate ethical behavior in private or public life is evidence of this truth.

          The Verse: "When a person sins and commits a trespass against Hashem by dealing falsely with his neighbor", is homiletically interpreted by our sages as follows: He who commits a trespass against Hashem will eventually also deal falsely with his neighbor.  Morality without faith cannot sustain itself.

          An interesting Midrash supports this idea; Rabbi Reuven was asked by a philosopher of Tiberias: “Who is the most hateful, morally dangerous person in the world?” He replied, “He who denies his creator, because the denial of all norms follows if one rejects G-d.  No man violates a law unless he first repudiates the legislative authority of the law.”

           Man can easily rationalize his crime, declare norms to be relative and proclaim himself the arbiter of right and wrong.  With most people, the baser part of their natures will tend to dominate.  Indeed, the moral bankruptcy of secularism is apparent to all students of our contemporary world.

          By declaring the indivisible unity of both tablets of the Decalogue, G-d declared that, without faith, morality cannot be sustained.

          It is equally true that there can be no faith, without loving kindness.  People who are ritualistically observant but ethically deficient destroy Judaism.  The self-righteousness and presumed piety are hypocritical.  Here too, G-d’s combined utterance, proclaim the indivisibility of the entire Decalogue.

          In the final analysis said the Rav, authentic Judaism will prevail over secularists and deviationists only if it results in the superior value system of ethical behavior.  G-d may be worshiped only if we first make peace with our fellow man.  There can be no Judaism without morality.

          Shabbat Shalom,

Rabbi Daniel Mehlman

 

HAR SINAI

    This Shabbat we will  be reading the Parshah of B’har. I find the opening sentence very insightful as Hashem speaks to Moshe “ B’har  Sinai” on Mt.Sinai. This statement begs the question: why was it necessary for the Torah to emphasize that Hashem spoke to Moshe on Mt. Sinai?

     The Midrash informs us that Hashem chose Mt. Sinai as the place for the giving of the Ten Commandments because it was the lowliest of mountains,   to teach us that the Torah can only be received by a humble person. Humility is a pre-requisite for Torah to affect man in a most favorable way.

    With this thought in mind one could ask if Hashem wanted to teach us humility, why not give the Torah in a valley instead of on a mountain?

     I sense the reason that a mountain was chosen instead of a valley suggests an important idea in the  Hashkafah of Judaism.

   Our Torah wants to emphasize that Judaism requires both attitudes : Humility and Pride and that that they are not contradictory.  Our Torah was given on Mt. Sinai which was “lowly” among the mountains and yet it was a mountain to emphasize pride in living according to the Torah. 

   We must always remember that for Torah and Yahadut to flourish in our day and age, we need both personality traits, that is Pride of being a Jew , a pride that brings with it hope and belief and a Humbleness that says I need to learn more, to know more and that there is still room to improve and grow in Judaism.

Shabbat Shalom and may it be an inspiring Shabbat in bringing more Pride and Humility into our Jewish lives.

KEDUSHA

    AS I WAS SITTING AT THE COMMUNITY COMMEMORATIO OF YOM HAZIKARON AND YOM HAAZMAUT, I RECALLED A TALK I GAVE ON THE RADIO A NUMBER OF YEARS AGO.  IT WAS REGARDING THIS WEEKS PARSHA OF KEDOSHIM.  THE FIRST TWO WORDS WE READ ARE ‘KEDOSHIM TIHIYU’. WE NEED TO BE HOLY AS A NATION.  ONE WONDERS: “HOW CAN WE ACHIEVE THIS HOLINESS AND HOW SHOULD WE ACT AS A HOLY PERSON?” 

      ONE STATEMENT ALWAYS STANDS OUT TO ME WHEN I BEGAIN TO INQUIRE INTO THE ROLE OF THE JEW IN MODERN TIMES:              הן עם לבדד ישכן

      ‘AM YISROEL IS A NATION THAT DWELLS ALONE.’

 INDEED THERE ARE MANY INTERPRETATIONS TO THIS VERY CRUCIAL DESCRIPTION OF OUR JEWISH PEOPLE.

     OUR REVERED RAV, RABBI JOSEPH B. SOLVEICHIK זצ׳ל INTERPRETED THIS STATEMENT IN A UNIQUE AND COGENT FASHION. 

HE SAID: “TO TRULY UNDERSTAND THE RAMIFICATIONS OF THIS DESCRIPTION OF AM YISROEL, WE NEED TO   REFLECT UPON AN IMPORTANT INCIDENT IN THE LIFE OF AVRAHAM OUR PATRIACH.  THE TORAH RELATES THAT AFTER THE DEATH OF HIS BELOVED WIFE SARAH, AVRAHAM APPROACHED B’NEI CHAIS AND NEGOTIATED WITH THEM TO PURCHASE A PARCEL OF LAND TO BURY HIS BELOVED WIFE.  IN THE COURSE OF THE CONVERSATION WITH B’NEY CHAIS, AVRAHAM STATES:                                                   גר ותושב אנכי עמכם

 “I AM AN ALIEN AND A RESIDENT AMONG YOU – GRANT ME AN ESTATE FOR A BURIAL SITE.”

THESE WORDS OF AVRAHAM IN DESCRIBING HIMSELF, AS BEING A STRANGER AND AT A THE SAME TIME A RESIDENT SEEMS TO CONTRADICT THEMSELVES AND APPEAR TO BE AN EXPRESSION THAT IS DIAMETRICALLY IN OPPOSITION TO EACH OTHER. THE RAV SAID: “THOUGH THIS SEEMS TO BE TRUE.  IT IS THIS CONTRADICTION THAT MAKES UP THE JEWISH PEOPLE’S AGENDA IN LIFE AS THEY CO-MINGLE WITH THE REST OF SOCIETY.”

WHAT WAS AVRAHAM SAYING AT THIS JUNCTURE IN HIS LIFE? HE WAS STATING; HEAR ME OUT WELL WORLD - I CANNOT AND I DO NOT WANT TO RENOUNCE MY OBLIGATION TO THE CREATOR AND TO MY COVENANT WITH

 G-D AND TO MY UNIQUENESS AS A JEW.  WERE YOU TO GIVE ME ALL YOUR GOLD AND SILVER AND CONTINUE TO ACCEPT ME AS A DIVINE PRINCE IN YOUR COUNTRY IT STILL WILL NOT MAKE A DIFFERENCE - FOR YOU NEED TO KNOW THAT IN CERTAIN RESPECTS, I AM DIFFERENT THEN YOU AND I AM A STRANGER IN YOUR MIDST.  

    HOWEVER, YOU MUST, ALSO, KNOW THAT IN MANY ASPECTS OF OUR DEALINGS WITH EACH OTHER, I WILL BE A RESIDENT IN YOUR SOCIETY WORKING HARMONIOSLY TO ACHIEVE A BETTER COMMUNITY FOR HUMANITY.

    I BELIEVE THIS IS OUR MESSAGE TO THE WORLD IN THESE MODERN TIMES AND ESPECIALLY A TIMELY DIRECTIVE TO OUR YOUNGER GENERATION.  PROCEED WITH ALL YOUR KOCHOS TO RECEIVE THE BEST EDUCATION POSSIBLE AND BE INVOLVED IN OUR SOCIETAL ENDEAVORS, BUT REMEMBER WELL, NEVER DO SO AT THE EXPENSE OF OUR YIDDISHKEIT AND THE DIRECTIVES OF OUR TORAH.  REMEMBER, AT ALL TIMES, WHEN IT COMES TO OUR WAY OF LIFE, WE NEED TO ACT AS A ‘GER, A STRANGER’ AND OFTEN THIS WILL RESULT IN BEING A NATION THAT WALKS ALONE. I IMPLORE YOU ‘DO NOT FEAR THIS STATUS BUT   REALIZE THAT THIS IS A RESULT OF THE FACT THAT OUR WAY OF LIFE IS DIFFERENT AND UNIQUE.’

     WE POSSESS A WORLD THAT IS SPECIFICALLY OUR OWN. IT IS A WORLD OF KEDUSHA, OF SANCTITY, OF LOVING KINDNESS, AND OF TORAH. THIS WAY OF LIFE MAKES US EXCLUSIVE AND INDEED DISTINCTIVE IN MANY WAYS.                            

    BE A-PART OF THE WORLD, BUT BE APART FROM IT WHEN IT COMES TO OUR JUDAIC WAY OF LIFE AND OUR TORAH ORIENTED WAY OF LIFE.  

I AM NOT ASKING THAT WE GO IT ALONE, FOR WE DO NEED TO BE PART OF OUR SOCIETY, AND WE DO NEED OTHER PEOPLE TO SHARE IN OUR LIVES, AND THIS INTERACTION IS OF UTMOST IMPORTANCE. NEVERTHELESS, WE MUST ALWAYS BE APPRISED OF THE FACT THAT AS JEWS OUR GUIDE IN LIFE IS OUR TORAH AND NOT THE MORE S OF SOCIETY. 

YES, THE POSSIBILITIES ARE LIMITLESS FOR ALL OF US IN THIS WORLD OF OURS, BUT REMEMBER AT ALL TIMES, DO NOT RELINQUISH YOUR ESSENCE IN ORDER TO BE ACCEPTED BY YOUR PEERS AND ASSOCIATES. 

                                    .

 SHABBAT SHALOM