Creative Pursuit

    As we look out on our world today, I begin to realize that we seek an instant response to everything we do. When we want instant entertainment we simply click on a TV remote. When we are worried or agitated we take a tranquilizer to achieve instant comfort. We are impatient with the basic idea of growth and maturation that requires time and effort.  We begin to believe that every moment in life can bring instant bliss, and then reality sets in and we become discouraged by the fact that this is not the truth of life and begin to invest more time and effort to produce the true life of Blessing. 

    It is precisely at this juncture of life that one turns to our Torah for guidance and for a reality check. 

    Our Torah reading this week Tazriah/ Metzorah, opens with the words אשה כי תזריע and goes on to discuss the beauty and the miracle of birth. There is no doubt that the act of childbirth is the most significant creative act in human life. The Torah emphasis this idea realizing that man was created in the image of G-D and just as Hashem  is the creator of the world we are implored to imitate the ways of G-D.  Therefore, man/woman become their own creators in the family world. 

   The most G-D like of all human activities is that of creativity. 

  In this creative pursuit, we begin to realize that all our efforts may fall short of our goals, but with greater perseverance we can succeed to see life's design become a realistic venture.

         It is worthwhile to note that the next Mitzvah discussed in this week’s parsha is the law of Circumcision. Reflecting on this Mitzvah, I remember the words of Rabbi Norman Lamm, as he relates a fascinating conversation between the vicious Roman commander Turnus Rufus and the revered Rabbi Akiva. Turnus Rufus  asked Rabbi Akiva, "Which is more beautiful, the work of G-D or the work of man?"

  Rabbi Akiva answered, "The work of man." Rufus was visibly disturbed by the answer and continued, “Why do you circumcise your children?”Rabbi Akiva replied, “My first answer serves as an answer to this question as well.” Whereupon Rabbi Akiva brought before the Roman commander stalks of wheat and loaves of bread, saying to the Roman, "Behold these are the works of G -D and these are the works of man. Are not the works of man more beautiful and useful?" Said the Roman to Rabbi Akiva, "But if G-D wants people to be circumcised, why are they not born circumcised?" Rabbi Akiva  replied, "G-D gave the Mitzvot to the Jewish People, Lezaref Bahem, to temper and purify His people through this Mitzvah." 

  Rabbi Akiva’s statement is what Judaism is all about. Torah and Mitzvot are based upon the premise that Hashem withheld perfection from His creation.  He only began the task and left it to man/woman, His created images, to complete His creation. 

 

    We can, therefore, understand our Tafkid in life, by reflecting on the fact that G-D created the world for man "TO DO.” 

     It is evident what Hashem is saying, “I created the world, now it is your job to do something with it, and to make it more beautiful and more perfect.” 

   This is a seemingly, burdensome and difficult task, but if Hashem is entrusting the world to us, then we must trust that He really believes we can do it. 

   The question I pose to each one of us, "Are we up to the task?" Hopefully the answer is a resounding, "Yes, it is for this reason that we were created.”  

                                                 חדש טוב ושבת שלום    

MEMORIES

    My sons reminded me that my sermon on the last day of Pesach always concluded “Let us put away our Passover dishes, but do not put away the beautiful memories of the Passover Holiday.  Let us hold on to them as long as possible. 

  Memories have a profound effect upon us.  They continue to warm our hearts and our minds. They permit us to build reservoirs of happiness and contentment in our lives with great encouragement to forge a life of love and compassion. 

   The Yom Tov of Pesach reminds us  constantly, ‘We are the guardians of the past for the sake of the future.’  Edmund Burke called society, ‘A contract between the living, the dead, and those not yet born.’  Therefore, we are entrusted with the sacred responsibility of assuring that our Judaic way of life grows and is enhanced by our very lives. 

     I sense, that in a very prophetic way, our Torah realizes this truism of preserving the very fabric of the Passover Seder,of living harmoniously with each other.The  minhag of counting Sefirah at the Seder Table  expresses our intention of looking and carrying  forth the spirit of this family holiday, as we begin our climb together,towards Mt. Sinai to experience the ultimate goal of Judaism -  the Revelation of 

G-D to our world. 

  These are times that our real world reminds us; ‘There are things that need genuine commitment and the courage of a Nachshon, to maintain with pride, our loyalty and dedication to all that that is magnificent in our spiritual lives.  

    This Sefirah period is an excellent time to make a Cheshban Hanefesh,to think well of one another rather than to think ill of others.  It is a time to note that words have power and such power without restraint can be very destructive and serves only to demoralize others.  

     This Shabbat Torah reading, Shmini, discusses the laws of Kashrut. When the Torah lists the forbidden birds, one of the birds mentioned is the Da'ah.This list is again repeated in the exact way in Sefer Devarim.  There is however, one difference.  Instead of the Da’ah bird it is now referred to as the Ra'ah bird. The Gemarah states that the Ra'ah and the Da'ah is the same species. Why then is it called Ra'ah?

    The answer given is that the Ra’ah bird is a special one,it can see from far away. To which Chazal explains, ‘It sits in Bavel, and is able to see rotting carcasses all the way in the land of Israel.’ This insight goes beyond the physical capabilities of the bird. It is suggesting that on a metaphorical level, this bird searches long distances to see the ugliness of things thousands of miles away. I sense, that is why this bird is not kosher, because a Jew is not to look for the bad in others, we are to train ourselves to see the good in others.  

     It is enough that the world looks and finds fault with the Jewish People.  It is uncalled for that one Jew looks for the bad in another Jew. 

   We have suffered enough at the hands of so many Anti-Semites, we don't have to be ridiculed and judged in a negative and hateful way by our own brothers and sisters. 

    During this Sefirah period, when the students of Rabbi Akiva, died because they did not give Kavod one to the other, let us be ever mindful that our true redemption will come only when we have established a true loving and loyal relationship with each other. 

    Our motto must be  חברים כל ישראל.

                                                  שבת שלום ומבורך

JEWISH DESTINY

   Chol  Hamoed gives us an opportunity to reflect on the very special experience of our Seder which we celebrate with our families and friends recounting our historical and influential Jewish History. 
   While sitting with my family, one word came to mind describing my feelings “Destiny”.  Jewish history is magnetized towards a glorious destiny with a great desire to fulfill our existential goal to forge ahead in our Jewish life towards the fulfillment of our ordained destiny. 
   Too often we are caught in the quagmire of history and fail to see and live up to our destiny that has been set forth for us by G-D in our Torah. 
The question I pose, “What is our Jewish Destiny?” 
   With this in mind, let us reflect on our Seder and the prescribed order that we follow. It all began with Kadesh - a realization that the true fulfillment of our destiny must begin with Kadesh, a sanctification of our lives which can only come about with living a life of Torah, based upon a life replete with outstanding morality and ethics. To achieve this important goal we will need, immediately, after Kadesh, the act of Rachsah, of not only a washing away some impurities in a physical sense but more so a washing away all of our spiritual morass to begin to travel towards the goal of our destiny. 
Rachsah leads us to the act of Yachatz, when we take the middle Matzoh and break it in half and reserve one half to be eaten as the Afikomen at the end of the Seder. The symbolism that is present when we break the Matzoh in half is intended for us to reflect upon the fact that to our great dismay there is a "brokenness", within many  Jewish Families  that needs to be mended if we are to reach our true Jewish Destiny.  I sense we are witnessing a disruption in our Jewish unity, one that is bringing about excessive assimilation resulting in many of our young people leaving our fold and traveling on foreign spiritual roads, in doing so they are destroying the fabric of Judaism, of a Torah way of life, and especially losing their faith in feelings and passion for our glorious State of Israel. 
   This pessimistic feeling that I have is immediately replaced, like a bolt of lightning, as I realize that the other half of this broken Matzoh is being reserved for the Afikomen, which symbolizes to me an optimistic feeling of a Yeshuah, that will once again dawn a brilliant and illuminating future for Am Yisrael, mending this brokenness to become whole again. 
   This is our road to destiny, a road that begins with the counting of Sefirah, leading us on the journey to Sinai, a journey back to the truism of Yiddishkeit , a journey that will lead us to our destiny of life, to our redemptive Jewish Destiny. 
   All this begins now. We all must take the initiative, in a positive way, to help fulfill our destiny.  It is in our hands to make this goal a reality.  When this will be accomplished we will be able to sing a Shirah Chadasha that will herald our true rendezvous with Hashem, bringing about the true Geulah S’hlaymah. 
   As Chazal said   בניסן נגאלו ובניסן עתידין להיגאל,that  this is the most propitious time for our redemption and we are enjoined to muster all our Spiritual strength to bring about the true גאולה שלמה, for the Jewish People. 
חג שמח שבת שלום

TOGETHERNESS

   We live in a society that seems to exist under the rubric of entitlement and philosophy of  ‘Es Kumpt Mir,’  it is coming to me and I deserve all the benefits. This, I sense, has become part of our demeanor in our lives and in the lives of our children. 

   This way of thinking has led to a lack of appreciation and gratitude for the blessings that have been bestowed upon us and to recognize a need for greater הכרת הטוב to those around us and especially to Hashem. This is especially true as we approach the Yom Tov of Pesach, an ideal time to express our Hakoras Hatov and to infuse this Midah into our lives. 

  Hakoras Hatov is the message that we are to bring to the Seder to understand the impact that this very special Yom Tov engenders in each of us. Too often we get bogged down by the inconsequential and lose the opportunity to foster a greater involvement in reaching our true goals in life. 

  I remember reading an insightful philosophy of life “Regret for the things we did can be tempered by time.  It is regret for the things we did not do that is inconsolable". 

     Pesach is truly the Yom Tov of action, a time for the true redemption of the Jewish People. We begin this glorious process as we gather, together, with our families at the Seder and commemorate the Geulat Mitzrayim. Keeping this thought in mind, a simple but profound word comes to mind. That word is “Togetherness.”

   The Torah relates that at the first Seder we were instructed איש שה לבית - calling

for Togetherness. Being together brings hope and strength. Today, more than ever, not only, at the Seder do we need this attitude but we must always exhibit greater concern and empathy for each other whereby we will herald a time of peace and tranquility for the Jewish People. 

   It seems to me that in addition to this idea of togetherness, we are asked to remember three ideas for the assurance of a Judaic way of life that will insure a perpetuation of Judaism into the next generation. 

  The message to everyone is a threefold one;

1. לזכור העבר, remember the past,

2. לחיות בהוה, live in the present, 

3. לבטוח בעתיד, trust in the future. 

     Pesach instructs us to remember the past and we are continually enjoined to tell the story of our slavery in Egypt and how, by the grace of G-D, we were redeemed, marching onward to Mt. Sinai to receive the Torah and to become a ממלכת כוהנים וגוי קדוש להי. In this process we were enjoined והגדת לבנך, in our remembering the past. We must teach our children so that they will always carry the message into the next generation. 

    At the same time, לחיות בהוה, to live a vibrant Jewish life in the present, bringing beauty and meaning to our daily life.

  As we do so, we can then, לבטוח בעתיד, we can forge ahead into the future with greater confidence and optimism that Judaism will see a brighter day for עם ישראל, a day that we will be able to sing a שירה חדשה, heralding and welcoming as we do at our Seder, our Eliyahu, who will bring the גאולה שלמה, that we have patiently hoped and prayed for all these years. 

   Together, we will help to achieve these goals of Judaism. Together, we will remember the past, live in the present and herald the future- but only if we do so together as an עם אחד. 

  The future is in our hands. May we live up to our responsibilities and may we all see the final redemption of the Jewish People quickly in our time. 

                                                   חג כשר ושמח

 

OUR CALLING

 

The call of humanity fascinates me and the call of Hashem to the Jewish People inspires me.

 It is said "If G-D gives you something you can do, why in G-D's name wouldn't you do it".  

 

 It is with these thoughts in mind that I share with you a most awesome and inspiring experience that I had this past week. Mimi and I with over 18,000 men, women, and 4,000 High School and college students young attended the AIPAC Policy Conference in Washington D.C.

    It was amazing that all those who attended have a deep seeded feeling for the State of Israel.  Their allegiance to Zionism cuts across all lines of religion and creed and their goals are to influence the United States government to help assure the survival and security of the Jewish Holy Land. 

   I was overwhelmed with emotion to hear the testimony of so many and of their love for our homeland and I can understand and envision what a future messianic period would look like, "ביום ההוא יהיה הי אחד ושמו אחד - when all the world will stand up and declare the oneness of G-D. 

    The slogan of the conference was "Many Voices - One Mission." As Jews, we would never deny the importance of 'Our Mission,' the survival of our Jewish State.  We must welcome, with open arms, everyone who wishes to help us with this goal and we must do so with love and friendship. With their help, and the help of Hashem, we will declare with all our might, עם ישראל חי. 

                                                                                                                                 

 

  The Sedrah this Shabbat is Vayikrah. The opening words are ויקרא אל משה וידבר הי G-D called to Moshe and said.... ; The question that troubles so many Torah commentaries is “Why was it necessary for Hashem to call Moshe and then state what He wants of him. Why not go straight to the וידבר, and tell Moshe what He wants of him?”

    Rashi in his inimitable fashion suggests that the idea of "calling" reflects a calling out of love and endearment. I sense that, more than ever, our times demand a calling from one Jew to another.  Not a mere calling, but an intensified relationship between one Jew and another. In the words of Rashi;, “A relationship with חבה, loving and understanding - A relationship that fosters peace and friendship.” 

      This idea can be extended by the interesting fact that we begin out Seder with an invitation to all who are in need, הא לחמא עניא. These words express an important directive in Yahadus. As Jews we need to reach out to others. Judaism is not an exclusive club but rather an inclusive religion, inviting everyone to be part of our glorious way of life. The fact that we will read extensively in Sefer Vayikrah about Karbanos, suggests that the word קרבנות, is derived from the word קרב. Through our Karbonos, we come closer to Hashem. I am equally suggesting that as we come closer to G-D, we need, desperately, to come closer to each other. These are crucial times for עם ישראל and our main goal is to forge a greater alliance of Judaic brotherhood/ sisterhood that will bring about a true and solid unified people. 

    This is what I saw and felt at the convention. This is what I sense is needed for כלל ישראל, at all times. Enmity must be removed from our way of life and replaced with respect, warmth, as one brother/sister to another. 

  Permit me conclude with the following idea, "There is a calling for all of us.  Every human being has value and purpose. The real work of our lives is to become aware, to become awakened and to answer the call." 

  This is a propitious time as we prepare to celebrate the Yom Tov of Pesach, speaking of our past Geulah and to focus, as well, on the bringing of the final Geulah for עם ישראל.  This can only be achieved if we synchronize all our efforts with respect and love for each other, leading to our גאולה שלמה to see our glorious state of Israel living in peace and security. 

 

                 שבת שלום ומבורך

TORAH MADNESS

    Our country is experiencing a sports phenomenon which is occupying so much of our time, - March Madness for collegiate basketball. Any sports enthusiast during this time acts in such a frenzy and has put aside all of their activities just to give all their attention to this madness. I must admit that as I observe this phenomenon, I am greatly impressed by their passion and their overwhelming attention to each and every game. It is at that moment that I would hope that this self same passion should be channeled towards more important objectives in life, i.e. attending minyan , a set time for daily learning, for acts of chesed, family interaction, etc. It is with this  thought in mind that I share this Devar Torah with you.      

   This Shabbat we will bring to a close Sefer Sh’mot , and in unison, we will call out in resounding voices, חזק חזק ונתחזק. We reflect, at this time, the historical journey of the Jewish People from their debased lives of slavery on to the glorious road of Geulah, eventually leading them to the Promised Land. 
   I am reminded of the story of the little girl who refused to go to sleep in a neighbors’ house unless the bedroom door was left open. “Why? Are you afraid of the dark, a big girl like you?” teased the neighbor. “Yes, I am”, replied the girl. “But you are not afraid of the dark at your home” she said. “I know”, answered the little girl, “but in my home that's "my" dark.”
   Reflecting on the little girls’ answer made me think about the requirements to build the Mishkan at this point in the lives of the Jewish People. At this point in their spiritual journey, came the command  to build their own sanctuary, a place of Sanctity, a place of their ‘own’, a place to meet Hashem that will dispel the darkness of Galut and replace it with a Z’man G’eulah. 
   The question posed to me, “Was the Mishkan a sanctuary for G-D or for man?”
The obvious answer is- “It was built for both.” 
   I sense that Hashem, in His infinite way, recognized the need to part of the people, to be part of the human race.  He could not achieve this goal from high above, in the heavens, He needed to come unto mans turf, for only then will He be able to elevate man to a higher and more sublime plateau. 
   Man will recognize that his need for true fulfillment can only be accomplished when he feels a closeness to G-D and that this Mishkan will serve this sublime  purpose. 
   The Mishkan, in all its glory, will serve as a place for man to meet G-d and in doing so the spirit of man will be infused with the spirit of Hashem. 
   There is a fascinating Medrash reflecting on what took place after the completion of the Mishkan. The completed Mishkan was brought to Moshe and the people stated, “עשינו כל מה שצויתנו, we did all that you told us,but we are sorry to tell you, אינו עומד, the structure does not stand, it continues to fall. “Why, they inquired of Moshe, is this happening?” Moshe was equally confused and asked Hashem himself, “Why is this happening?”
G-D replied, “כדי שידעו כל ישראל , שאם על ידך אינו עומד שוב אינו עומד לעולם "So that all Israel may know that if it is not established by your hand it will not be established at all.” 
   The lesson is quite simple: a Sanctuary, a Synagogue, has to possess the imprint of ‘Torat Moshe’ otherwise it cannot endure. Torah must be the means to reach our objectives and goals in life. 
   Extending this thought, it is wise to realize that the word Mishkon is similar to the word Mashkon, collateral. What Hashem was saying to the Jewish People, at this time in history, “I want the Mishkon to become a Mashkon, and even more so I want the Jew to be a Mashkon for the world. Man the Mashkon, became now a Mishkon , a Sactuary, a Tabernacle for all the world to dwell in. 
  This Mishkon/ Mashkon can only be erected in a way that will assure its permanency is by building it  

 על פי הי ועל תורת משה. 
   With this thought in mind we can readily understand why we bellow out in pride at the conclusion of the Sedrah, חזק חזק. We hope and pray for the strength that emanates from Hashem to make us a strong and permanent Mashkon, collateral, to assure we, ourselves, become the true Mishkon, wherein Hashem dwells. 

 These are days when we begin to prepare for the Yom Tov  of Pesach and we  realize how  important preparation is for the true  fulfillment of this Yom Tov.  If this be true for a Yom Tov, think how much more preparation is necessary to bring about the full redemption of man and for Man/Woman to become the glorious  Mishkon of Kedusha and thereby heralding the Geulah Shlemah.  

                                              שבת שלום ומבורך

 

A CALL FOR UNITY

 

   Permit me to share the following story with you: The pilot of a plane going from New York to Miami in a storm, suddenly puts on the microphone and announces to his passengers, "I have some good news and some bad news. The bad news is that our compass is not working, and we have no idea where we are or in what direction we are heading. The good news is that we are maintaining our forward speed of 700 hundred miles an hour.”  After reading this story I would like to pose the following question, “Are we sharing this problem with the passengers on this plane?” Look around our world.  Have we lost our compass and don't seem to have a flight plan for our society and sadly we are going forward at intensive speed. Today, more than ever, we begin to realize that our life has no meaning unless there is a flight plan and a compass connected to our Judaic way of life. 
   With this thought in mind, the opening words of this week's Sedrah are most instructive to our way of thinking. The Torah states   כי תשא את ראש בני ישראל לפקודיהם ונתנו איש כופר נפשו. When the census of the Jewish People was taken, Moshe was instructed not to count heads but rather to ask everyone to donate a half a shekel and to count the half shekels to ascertain the number of Jews present. 
   Many ask, “Why is a half shekel used and not a whole shekel? Why couldn’t they just count heads?”
   The collecting of the half shekel suggests that a Jew is never alone.  He/she always need the other.  We are never complete until we become one with each other. 
   The idea of not counting heads by number, which we don't even do when we are counting to see how many people we have to make a minyan, is to teach us that we don't treat people like numbers.  When we count by numbers we overlook the uniqueness of each individual person. There is this fear that we are dehumanizing people.  There is that  fear of treating them as if they were only numbers, and losing sight of that which makes each one important and priceless and special.    Every person being created in the image of G-D has the potential to achieve greatness.  Therefore, they are deemed worthy to be recognized for their individual achievements and are not to be lumped together as a mere number. 
    These are important times for, us, as part of the Jewish People to successfully move into the next era and have greater Jewish unity. It is true that we can disagree on different ideas and outlooks regarding so many modern topics facing Judaism, but when it creates a schism between traditional Jews then we are on the road that is unbridgeable. 
   Let us agree to disagree but let us not create a schism that will destroy the fabric of true Halachic Judaism that has been our foundation and our strength throughout the ages. 
    5777 is a  call for unity and for our religious survival. 
   The more one enters into cooperative relations with others, the more personality one succeeds in achieving. 
שבת שלום ומבורך