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Friday, February 26, 2010

Tetzaveh: You Shall Command, Connect

This week's Torah portion is Tetzaveh, which literally means "you shall command," from the word "mitzvah." Mitzvah comes from the word "Tzafsa," which means connection. A mitzvah creates a close connection between us and God. Tetzaveh describes the clothing and materials needed for the kohanim (priests) to perform their holy service ("Avodah"), thereby keeping the connection to God strong.

The completion of the Tabernacle is a culmination of everything that took place in the Book of Exodus, from the redemption from Egypt and the giving of the Torah at Mount Sinai. Nowadays, although we do not have a Tabernacle or Temple with us, we can still perform this kind of service through prayer, which is known as "Avodah she'baLev," service of the heart.

Prayer is one of the most important and most underestimated concepts in all of Judaism. In the story of Purim, our main salvation came through prayer, as Esther, Mordechai and the entire Jewish people fasted and prayed for three consecutive days prior to her coming before the King. It is safe to assume that three days of fasting would not have helped Esther's appearance in the eyes of king Achverosh. Esther knew however, that Achverosh was just a tool for the fulfillment of God's will. In the Megillah, whenever the word "King," appears by itself, its a reference to God.

It's very interesting: in the story of Hannukah, the Greeks wanted to destroy us spiritually, so we went to war. In Purim, when we faced physical destruction, we turned to prayer.

If we could just realize the awesome power of prayer... The Alter Rebbe of Lubavitch explains in the Tanya that in these late generations, prayer surpasses Torah study in its importance. Rabbi Natan of Breslov teaches that prayer is higher than everything else and includes everything else (like the Tabernacle).

Rabbi Shalom Arush, one of the main leaders of the Breslov movement today, teaches that "Prayer is redemption, and redemption is prayer. To be with God is to have prayed, to not be with God is to not have prayed." If we could internalize this concept, we would be truly satisfied and truly liberated.

So why don't we pray more? Rabbi Arush explains that it's because we don't believe enough in the power of our own prayers. We don't truly understand that God listens and responds to each and every prayer, no matter how lowly we might be. In the Zohar, Rabbi Shimon Bar Yochai states that the reason God created the world is so that He could be called "Merciful."  Even if a person is a tremendous sinner, when he prays, God sees the good in him, and He accepts his prayers because of His great mercy. We are His children after all.

Rabbi Shlomo Carlebach would say that a person should have the approach to life that in every moment, it is Yom Kippur and you are the Kohen Gadol. When we pray, we must remember to approach God and evoke His mercy in a simple and humble manner, as when the Kohen Gadol (the High Priest) would enter the Holy of Holies.

For this, you don't have to actually be the Kohen Gadol. God hears each and every prayer, and, as the Baal Shem Tov (the founder of Chassidism) taught, he is especially fond of the prayers of simple Jews. The Baal Shem Tov would send his disciples to learn how to pray from them.

If we fully internalize this concept of simplicity, we will be able to happy with each and every good point we have inside of us. We will be able to be happy with our prayers and with our performance of mitzvot. After all, working and providing for your family is a mitzvah; so is cleaning, cooking, etc. Look at the actual service the Kohen Gadol and the other kohanim did in the Temple: mostly household tasks!

Rabbi Nachman taught, "Mitzvah Gedolah Lihiot be Simcha Tamid." It is a great mitzvah to be always happy. Recently, I've heard some people from Bnei Akiva sing "Simcha Gedola Lihiot be Mitzvah Tamid." It is a great happiness to be always involved in mitzvahs." May we all have a wonderfully happy Purim, full of mitzvas and service to God.

Friday, February 19, 2010

Parsha Halacha: Jewish Law in Terumah by Rabbi Aryeh Citron

Laws of Building a Shul

The Torah[1] says: “Build a Sanctuary for me & I will dwell amongst them.” This is the basis of the mitzvah to build the Mishkan & Batei Mikdash (the mini Sanctuary in the desert & the Holy Temple in Jerusalem)[2]. The Zohar [3] says that this mitzvah also includes the obligation to build Shuls (lit. Batei Knesset – houses of gathering). In a similar vein, the Talmud [4] says that the synagogues & study halls in the Diaspora are considered a Mini Sanctuary. For this reason, we find that some of the physical aspects of the Holy Temple are supposed to be incorporated in the building of a Shul. Some of the laws of respecting the Holy Temple apply to how we must respect a Shul[5]. This article will give several examples of these similarities as well as some of the other laws that apply to the building & structure of a Shul.

A Communal Obligation

The obligation to build a Shul is one that rests on all members of a Jewish community. The obligation devolves on a community as soon as there are ten adult Jewish men of Bar Mitzvah in that community[6].The money for the project of building a Shul should come from the community members and should be collected on the basis of the financial means of each member[7]. If the community can’t afford to purchase &/or build a Shul, they must at least rent a space for prayer[8]. Nevertheless, if they can afford to buy or build, they should not suffice with renting[9].

Size & Beauty

· In ancient times, the Shul was supposed to be the tallest building in the city[10]. In modern cities, where this is not practical, it’s not forbidden for one to build their house taller than the Shul, but it’s good to be strict about this in the first place.[11]

· The Shul should be built in a very beautiful manner[12].

Structure of Building

· The Shul should include windows[13] that face Jerusalem[14]. Preferably there should be (at least[15]) twelve windows, but it’s not necessary for them to all face Jerusalem[16].

· There should be a room or hallway between the entrance from the street & the entrance to the actual sanctuary. This is in order for the congregants to compose themselves before entering the sanctuary[17].

· The entrance to the Sanctuary should be on the opposite side of the building as the direction people pray in which people pray[18]. (E.g. in countries west of Israel in which the direction people pray is to the East, the entrance to the Shul should be in the West)

Contents

· Aron Kodesh

§ The Sanctuary should include a Holy Ark (Aron Kodesh)[19]

§ The Aron Kodesh should have a door as well as a Paroches (curtain). The Paroches should be outside of the door & not inside the Aron Kodesh[20]. This is similar to the Aron Kodesh in the Holy of Holies which had a Paroches hanging outside of it – screening the entrance into the Holy of Holies[21].

§ Preferably, the Aron Kodesh should be on a higher level than that of the Sanctuary with a step or steps that lead up to it[22]. The Kohanim stand on this platform when blessing the people[23].

§ The Aron Kodesh should be on the side towards which people should pray. This is the direction facing Jerusalem[24].
· Bimah

o The Bimah is the table which is used for the Torah reading.

o The Bimah should be in the center of the Sanctuary[25]. This is similar to the Holy Temple in which the Altar was in the center of the courtyard[26].

o If the Bimah is not actually in the center there must be at least one row of seats between it & the Aron Kodesh[27].

o There should preferably be steps that lead up to the Bimah, but not more than six steps[28].

· Amud

The Chazzan (leader of the services) should stand at lectern which is referred to as an amud.

o The Amud should be facing the Aron Kodesh but not directly in front of it. Customarily it should be slightly to the right of the Aron Kodesh[29].

o The Sefardic custom is for the Chazzan to lead the services while standing at the Bimah[30].


Mechitzah

There should be a partition between the men’s & women’s section. This is in order to allow for concentration in prayer without distraction. This is also similar to the Holy Temple in which there was a separate section for men & women when there were large groups of people[31].

o This partition is called a Mechitzah.

o Its height should be the height of an average person so that the men should not be able see the women[32].

o Some are lenient and allow for a mechitzah that is at least shoulder height[33].

o According to all opinions it is preferable to have a mechitzah which is as tall as the average person[34].

For more on this topic

No Pictures

The inside of the sanctuary should not have pictures or paintings in it. This is in order that the worshipers should not be distracted during their prayers.

Torah Library

It is obligatory for every Jewish community to have a Torah library. This should include a Tanach, Talmud, Shulchan Aruch & other essential Torah books[35]. This is often housed in the Shul[36].

Footnotes:

[1] Ex. 25, 8
[2] Rambam, Laws of Bais HaBechirah 1, 1
[3] Parshas Naso 126a See also ibid Parshas Beshalach 59b See Likutei Sichos vol. 36 pgs. 123 - 130
[4] Megillah 29a
[5] See Berachos 62b & O.C. 151
[6] O.C. 150, 1 & Mishna Berurah 1
[7] Ibid 2
[8] Ibid
[9] Aruch HaShulchan ibid 1
[10] O.C. ibid 2, Shabbos 11a
[11] Mishna Berurah ibid 4
[12] Zohar Beshalach ibid
[13] Ibid
[14] Shulchan Aruch HaRav 90, 4 based on Daniel 6, 11
[15] See Piskei Teshuvos 150, note 102
[16] Shulchan Aruch HaRav ibid
[17] Shulchan Aruch HaRav 90, 19
[18] O.C. 150, 5 See responsa Chassam Sofer 27
[19] O.C. ibid
[20] Sha’arei Halacha UMinhag vol. 1 page 198 See Responsa Yechave Da’as vol. 6 no. 9 See also Megillah 26b Rashi D.H. Prisah and Tos. D.H. Meriesh that some say there should also a Paroches inside the Aron Kodesh.
[21] See Ex. 26, 33
[22] See Piskei Teshuvos 150, 16
[23] See O.C. 128, 10
[24] O.C. 150, 5 & Mishna Berurah 11
[25] Rama O.C. ibid 4 based on Rambam Hilchos Tefilah Chapter 11, 3 and Sukah 51b See Tosfos D.H. VeCheivan 52a
[26] See Chasam Sofer O.C. 28
[27] Sha’arei Halacha Uminhag ibid pg. 197
[28] Mishna Berurah ibid 12. The reason for the number six is that it corresponds to six of the sefiros (Zohar Vayakhel 205 a & commentaries).
[29] See Igros Moshe O.C. vol. 2, 28
[30] See Elyah Rabbah 131, 2
[31] Sukkah 52b
[32] Sha’arei Halacha UMinhag ibid pgs. 198, 199 In Vol. 5 it is mentioned that it should be at least six feet. See also Mishna Halachos 7, 12
[33] Igros Moshe O.C. vol. 1, 39 & 41 - 43
[34] Ibid 42
[35] Aruch HaShulchan 150, 1
[36] O.C. 150, 1 See Mishna Berurah 3, but see Piskei Teshuvos note 17

Thursday, February 18, 2010

Artist of the Month of Adar: Asher Kalderon




Asher Kalderon is a renowned Israeli artist and graphic designer of several Judaica products such as stamps for the Israeli postal service, wallhangings, tapestries, paintings, ketubot and haggadot.
Most of his creations are inspired by traditional Biblical figures and interpreted in a completely unique and modern style.

His art creations can be found in the following locations: Washington Library of Congress; Yale University Library; Jewish Union College in Cincinnati; Jewish Theological Seminary in New York; Temple Emanuel in South Beach, Miami; Temple Beth Jacob in Atlanta; Israel Museum in Jerusalem; Hertzliah Municipal Museum in Hertzliah; Poster Museum in Warsaw; Lathi Museum in Finland; Museum of Modern Art in New Orleans; Fon Oertzen Gallery collection in Frankfurt; O'Grady Gallery Collection in Chicago; La Licorn Tapestry Gallery in Chicago; N.C.R. Corporation in Ohio; Tapestry Collection ofo the Flight Authorities in Lod, Israel; Keter Plastic Company in Hertzliah.

His art is also found in private collections in Tel Aviv, Amsterdam, Paris, Haifa, Hertziliah, Ashkelon, Ramat Gan, Los Angeles, San Francisco, Miami, New York, New Orleans, New Jersey, Chicago as well as in the Netherlands, Britain, Belgium, Australia and South Africa.

Asher resides in Tel Aviv.

Friday, February 12, 2010

Parsha Halacha: Jewish Law in Mishpatim, by Rabbi Aryeh Citron

Since, in our previous post we spoke about the importance of learning and applying Jewish law, we've decided to give you a taste for it (no pun intended), given that this week's portion discusses the laws of Meat and Milk. "Parsha Halacha" is brought to you by Rabbi Aryeh Citron, an extraordinary rabbi and teacher from Surfside, FL. For more information, you may contact him directly at: rabbicitron@hotmail.com


Meat & Milk: The Law of the Torah

One of the important aspects of keeping kosher is the proper separation of milk & meat. This prohibition is derived from the verse : “Do not cook a kid in it’s mother’s milk”. This verse is repeated in the Torah three times. Twice in Exodus[1], & in Deuteronomy [2]. The sages [3] explained that the repetition of this verse teaches us that not only is it forbidden to cook meat & milk, but it’s also forbidden to then eat it or benefit from it.

The Hebrew word “gdi” is understood to mean any young domestic animal & not necessarily a goat[4]. In fact by Torah law, it is forbidden to cook & eat etc. the meat of any domestic animal in any milk. The Torah simply gives an example of a kid in its mother’s milk as that was common practice in ancient times[5].

The Reason

Several reasons have been suggested for this mitzvah. Some say that it is considered cruel to cook a baby in the very milk that was intended to nourish it. The Torah forbids the cooking & consumption of any milk with any meat lest one come to cook a kid in its mother’s milk[6].

Some suggest that the reason for this Mitzvah is health related[7].

Maimonides[8] says that there was an ancient pagan ritual which involved the cooking & consumption of meat & milk. This mitzvah was to distance the Jewish people from this behavior. The Seforno[9] suggests that the pagans did this in order to elicit a blessing for their crops or flocks to be plentiful.

Others say that Kabalisticly meat represents Gevurah – judgment & milk represents chessed – kindness & these two are not supposed to mix (directly) with each other.[10]

In any event it is clear that the main reason of this Mitzvah is beyond comprehension. Hence, it is referred to as a “chok” – a statute that we fulfill simply because it is the will of G-d, although we don’t understand it[11].

Rabbinic Laws

Since the Torah was somewhat vague in defining this Mitzvah, the rabbis felt it necessary to safeguard it by adding various restrictions to it. They felt that without these additional prohibitions, people would mistakenly think that the only forbidden thing is to actually cook a baby goat in its mother’s milk[12].

The following prohibitions were added by the rabbis:

· By Torah law only the meat of a domestic animal may not be cooked (or eaten) with milk, the rabbis added that one may not cook (or eat) the meat of a kosher wild animal or a bird with milk[13].

· By Torah law one may not eat meat that was actually cooked with milk. The rabbis added that one may not eat meat & milk together even if they were not cooked together[14].

· In addition, the rabbis instituted that one must wait a certain amount of time between eating meat & milk to ensure no mixture of these foods in ones mouth[15].

· The rabbis also decreed that two people who know each other may not share a table if one is eating dairy products & the other is eating meat products unless they make a reminder to ensure that they will not share from each other’s plates[16].

Waiting Between Meat & Milk

The Talmud says that after eating meat, Mar Ukvah would wait until the next meal before eating dairy products[17]. Most commentaries understood this to mean that he would wait six hours which was the amount of time on an average day from the morning to the evening meal[18]. This is because the rabbis in those days would eat their morning meals around midday[19]. There are minority opinions that say that it’s sufficient to wait one hour[20] or three hours[21]. If one belongs to a community that follows those opinions one may lenient. Otherwise, one should wait six hours[22].

In any case, one may not eat milk after meat in the same meal even many hour later[23].

Why Wait?

The reason for the waiting time is twofold: Firstly since meat is fatty, the taste m’ay stay in someone’s mouth for a long time. After six hour, however, it dissipates[24]. Secondly, if meat gets stuck between one’s teeth it’s still considered meat for up to six hours[25]. In practice, if one finds meat stuck between their teeth after six hours, one should remove it before eating dairy products [26].

Based on these reasons:

· One who chews meat & then spit it out, must wait six hours before eating dairy products[27].

· One who drinks a clear broth of chicken or meat must also wait six hours[28].

· One who tastes a clear broth & then spits it out need not wait six hours[29].


Additional Laws

· It is customary that one who eats a dish that was cooked with meat also waits six hours before partaking of dairy foods[30].

· One who ate Pareve (food that is has neither milk nor meat) food that was cooked in a meaty pot, need not wait six hours. This is true even if the pot wasn’t completely clean[31].

· One may not eat meat & milk products on the same tablecloth if it wasn’t washed in between[32].

· One shouldn’t eat the pieces of bread that were on the table during a meat meal – with dairy products or vice versa[33].

For Children

· Very young children do not need to wait between meat & milk. It is best to feed them something else in between. [34]

· For children from age three to five it is sufficient to wait one hour in between[35].

· Generally children six & older should wait six hours in between meat & milk. In a case of need such as a child with a weak constitution, however one may be lenient with waiting for one hour for children up to age nine[36].

Between Milk & Meat

Since the taste of dairy products are not so strong & their pieces do not generally get stuck in one’s mouth, it’s not necessary to wait so long after eating a dairy product before eating meat. According to the law of the Talmud[37], it’s sufficient to eat & drink something in order to cleanse the mouth of any residual dairy. The food may be any type of food besides flour, dates & vegetables which don’t clean the mouth sufficiently[38]. The Zohar[39] says that one should not eat milk & meat in the same hour. For this reason it is the Chabad custom to refrain from eating meat for a full hour after eating dairy. One who does this need not eat or drink in between[40]. Many other communities have a custom of waiting only a half hour before eating meat. They understand that word “sha’ah” in the Zohar to mean a time periods & not an hour specifically.

Some say that one may not eat meat after dairy products during the same meal[41]. [42]Others disagree.

Hard Cheese

The Maharam (Rav Mei’r of Rothenberg 1215 - 1293) once found a piece of cheese several hours after eating cheese. Subsequently he would wait six hours after eating cheese before eating meat. It is proper for Ashkenazim to follow this opinion & wait after eating hard cheese[43]. However, this only applies to cheese that was aged[44] or that has a very strong taste[45]. Two examples of this are Swiss cheese & Parmesan cheese.

Sharing a Table with an Acquaintance

As mentioned earlier two people who know each other may not share a table if one is eating dairy products & the other is eating meat products unless they make a reminder to ensure that they will not share from each other’s plates.

· This is true even if the two would not normally share food[46].

· The reminder may be: an object place on the table which is not usually there, a placemat under the plate of one &/or the other if this is unusual[47].

Footnotes:

[1] 23, 19 & 34, 26
[2] 14, 21
[3] Chullin 115b Rashi on the verse in Ex. ibid
[4] Chullin 113b Rashi ibid
[5] Ibn Ezra on Ex ibid
[6] Rashbam Ex. Ibid & Ramban on Deut 14, 21 See Likutei Sichos vol. 6, page 150 & 151
[7] Rabeinu Bachaye Ex. 23, 19
[8] Vol. 3 of Moreh Nevuchim 48
[9] Ex ibid
[10] See Rabeinu Bachaye ibid & Zohar Parshas Mishpotim 125a
[11] Rabeinu Bachaye ibid
[12] Maimonides Laws of The Laws of Forbidden Foods, 9, 4
[13] Chullin 113a Y.D. 87, 3
[14] Y.D. ibid, 1 & 89, 1
[15] Ibid
[16] Chullin 107b & Y.D. 88
[17] Chullin 105a
[18] Maimonides ibid 28, Rif on Chulin ibid
[19] Shabbos 10a
[20] Rama on Y.D. ibid, based on Tos. D.H. Leseudasa Chullin 105a The Shach 2 explains that although according t Tosfos all that is necessary is to end one meal & begin another, the custom was to wait an hour in addition to this. This might be related to the Zohar quoted below.
[21] See sources quoted in Darkei Teshuvah 89, 6 The basis of this opinion is: The Talmud says that Mar Ukva would wait from one meal to the next between milk & meat. On short winter days in the ancient Middle East, there was only a three hour break between the meals. If three hours was sufficient during the winter, logically the same should hold true for the year round.
[22] Aruch HaShulchan 89, 7
[23] Y.D. 89, 1 & Shach 5
[24] Rashi D.H. Assur Chullin 105a
[25] Maimonides ibid
[26] Taz 89, 1
[27] Ibid
[28] Ibid
[29] See Badei HaShulchan 89, 38
[30] Rama 89, 3
[31] Ibid & Shach 19
[32] Y.D. 89, 4
[33] Ibid
[34] Badei HaShulchan 89, 37 & Tziyunim 61
[35] I heard this from Rav Moshe Shaul Klein Sheyichyeh of Bnei Berak
[36] See Badei HaShulchan ibid
[37] Chullin 105a
[38] Y.D. 89, 2
[39] Parshas Mishpotim 125a
[40] Sha’arei Halacha UMinhag vol. 3 pg. 38
[41] Minchas Ya’akov 76, 5
[42] Magen Avraham 494, 6
[43] Rama 89, 2
[44] Shach 89, 15
[45] Taz 89, 4
[46] Shach 88, 5
[47] Y.D. 88, 2

Mishpatim: Laws are Important

וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם
"And these are the laws that you shall set before them."

In this week's portion, the Torah describes a long series of laws. Among these laws, are some that seem quite specific, and at first glance seem to have very little to do with our daily lives. Why does God preoccupy Himself with exactly what happens when an ox gores someone else's ox? And why does the Torah, the Mishna and the Talmud spend page after spend going into the intricacies of such cases, for example whether or not the animal was known to be dangerous from beforehand, who owned the ox to begin with, the value of it, etc.? Aren't there more important philosophical ideas we should be focusing on, such as the meaning of life, our purpose on earth?

The Talmud relates that when Moshe ascended to heaven, the ministering angels protested, to the extent that Moshe was afraid that he would be burnt up by them. God told Moshe to "take hold of His Throne of Glory," and answer their protests. Moshe responded them by asking the angels a series of related questions, many of which referred to our specific earthly conditions: The Torah states, "I am the L-rd Your G-d Who took you out of Egypt" - were you in Egypt? The Torah states, "You shall have no other gods besides Me" - do you live among nations that worship idols?  "Remember the Shabbos and keep it holy" - do you do any physical work?  It says, "Honor your father and mother"  - do you have a father and mother?, and many other such questions. The angels then agreed that the Torah should be given to the Jewish people. (For a quick link to a full translation to this story, click here.)

The Torah is all about our experiencing God through the physical world. The Tanya, one of the most reknowned works of Chassidic thought, goes as far as saying that it is exactly in this world that we experience God to the fullest extent. The Talmud teaches that in the World to Come, Tzadikkim will sit with their crowns and benefit from the rays of the Divine Presence (the "Schinah"). The author of the Tanya, Rabbi Schneur Zalman of Liadi (the first rebbe of Lubavitch, also known as the "Alter Rebbe" or "Baal haTanya"), says that they this means that we experience only the "rays" of the Schinah, but not the Divine Presence itself. To be able connect to God Himself, not just the rays, both intellectually and experientially, that's only in this physical world of ours. We do so by learning God's laws, and putting them into practice.

As we learn the Torah and its laws, we gain insight into God's thoughts. From oxen, fences, fires, and pits, we learn fundamental principles that gives us a lense into understanding the meaning life itself. By putting these laws and commandments into practice, we connect directly to God -  the word "mitzvah" (commandment) comes from the word "tzavsa," connection.

One might ask, does God really care about some "small" commandment or application of justice? Those influenced by Greek philosophy might say that God has more important things to worry about, like the cosmos. The truth is that God cares A LOT. He is worried and He is involved. One need only take a brief look at the exclamations of the prophets to see how much He cares about His laws and about justice. 

Justice has a special importance in Judaism. We learn from the Ethics of our Fathers that without justice the world could not continued to exist. (Pirkei Avot 1:18)  Establishing courts of justice is even one of the seven universal Noachide laws, that applies to not just to Jews.

We see that we pray for justice three times a day in the Amidah (Standing prayer). The Amidah, also known as the Shmoneh Esreh, named after its 18 blessings (actually 19, but that's a separate discussion), is the culmination of each of our daily prayers. In each of the blessings we declare God's greatness and ask for His continued involvement: He gives us knowledge, pardons our sins, redeems us, heals us, blesses our fields, rebuilds Jerusalem - interestingly, almost all the prayers describe an action by God.

However, there are two blessings that do not describe God's actions, but rather His feelings. We don't bless God because He makes us repent. We bless God because He wants us to repent. Repentance is something that we have to do on our own. Similarly, we don't say that God "creates" justice - we bless God because He is a King that loves justice. We know that ultimately God is the King, and that His justice is constant and absolute. We might not always understand this justice, given our very limited capacity, and "accounts" we don't see, such as previous and future reincarnations, as well as the World to Come. Nevertheless, despite God's absolute justice, He also expects us to implement justice on our own. He won't do that for us either.

As we enter the month of Adar, this is also related to the idea of Purim, and the destruction of Amalek. The portion that speaks of Amalek in the book of Deuteronomy (which we will read in about two weeks) comes right after God's demand that we use "just weights." Amalek represents the ultimate injustice, as well as the belief that God does not rule the world. The Torah tells us the the Throne of God is not complete until Amalek, and everything it represents, is utterly destroyed. God loves justice, and He wants us to pursue it. “Justice, justice shall you pursue” (Deut. 16:20)

And yet, for the Jewish people, it's not just only a general concept of justice that we are looking for. Rashi comes to explain why is it necessary to say "before them?" Who else would it be for? Rashi says "before them but not before gentiles." Even if you know that they [gentiles] judge a certain law similarly to the laws of Israel, do not bring it to their courts, for one who brings Jewish lawsuits before gentiles profanes the [Divine] Name..."

It's important to remember that in a conflict between Jews, even if secular law's outcome would be the same as the Torah's, we're supposed to apply the Torah's laws from beginning to end. That's because Torah involves a conception of justice tha goes beyond our man-made laws. After all, we're interested in learning and applying God's thoughts, and it is only in this world that we can learn to appreciate them.

For more on the difference of man-made laws and God-given laws, and how they relate to the Environment, check out "Olhar Ecologico Atraves do Judaismo," available at ModernJewishHome.com here.

PS: Among the laws we learn about this week is the fundamentally misunderstood law about "an eye for an eye." An eye for an eye does not mean one is supposed to poke the defendant's eye out. That would be extremely barbaric. The Talmud thoroughly explains that Torah is speaking about monetary compensation. So why does the Torah write "an eye for an eye" in that way? That's because there's a lesson to be learned about the gravity of the sin committed, but our Merciful God would never demand such a thing.



Friday, February 5, 2010

Yitro: The Man Who Added to the Torah

This week's portion focuses on Yitro, the father-in-law of Moses. Rashi, the foremost commentator of the Torah, states that the Torah calls him Yitro, which comes from the word Yeter, "addition," to indicate that when he converted and fulfilled the commandments, a letter was added to his name. Rashi, as well as the Midrash (Sifri Behaalotecha 10:29), also states that Yitro's name alludes to the idea that a whole section of the Torah was "added" in his merit, when he said "You should choose from the nation worthy men who fear G-d." [Shemot 18:21]"  The essential idea behind Yitro's name seems to be the idea of "adding."

When faced with the greatness of others, there are two possible reactions: you can either add or you can subtract. One reaction is to be jealous and to want to put the other person down. ("Why should he/she be better than me?). The second reaction is to look internally, and try to improve ourselves by emulating the other  ("I should try to be more like him/her"). This second idea is also a kind of jealousy, but a good jealousy, called kinat sofrim (the jealousy of scholars).

We see this "jealousy of scholars" found even among our matriarchs, such as in the story of Rachel who wanted to have the merit of raising the Tribes of Israel, like her sister Leah. This idea of "adding" is also present in Yosef's name, in which Rachel said "The Lord shall add to me another son.” (Genesis 30, 22-24)
As Rabbi Schochet explains, Yitro's reaction to the miracles that God performed for the Jewish people represents the exact opposite of Amalek's reaction. When Yitro heard of the miracles, he rushed to join the Jewish people; when Amalek heard about them, they rushed to fight the Jews. In fact, one of the events that brought Yitro to Judaism was exactly the war the Jews fought against Amalek.

The common saying, "if you can't beat'em join'em," is almost correct. A better saying would be, "don't even try to beat'em, join'em." But in order to fulfill this, we must have humility. Yitro was a reknowned and accomplished priest in Midian. He gave it all up, and humbly joined the Jewish people.

Perhaps the best of example of this humility is also in this week's portion, when Moshe, the most humble of men, listens to Yitro's advice mentioned above. This alludes to the second meaning of Yitro's "adding," as stated in the Midrash. Even though Moses had a direct line to God, and had good reason for what he was doing (after all, he knew it was important for all people to interact with the Tzadik of the generation), nevertheless he was willing to listen to the advice and constructive criticism of others. Not only did Moses listen, he accepted Yitro's suggestion and changed his ways.

There's a story about the Alter Rebbe that is related to these ideas. It involves a child who wanted to be taller than another, and decided to push the taller child into a small hole. The Rebbe told the child that this was not the correct path. In order to reach the heights of others, you have to elevate yourself...
Rebbe Nachman of Breslov also alludes to these concepts when he discusses one of the reasons for disagreements and disputes. When entering into a discussion (even a friendly one), we often prevent ourselves from truly listening (and learning) from the other side due to our desire to "win" the discussion. The source of this desire is good. It comes from the Kabbalistic attribute of "Netzach" (Victory).

Netzach is the attribute associated primarily with Moses. In order to correctly use the attribute of Netzach, we have to be humble like him.

Finally, the fourth Rebbe of Lubavitch, the Rebbe Maharash, gave a rule to one of his followers that also encompasses these ideas: "Whenever you see some faults in another person, know that you have these same faults in yourself. The good features that you see in others you should adopt for yourself. Remember the Baal Shem Tov's view of hashgachah pratis: If G-d arranges things so that at a certain time you happen to meet a certain person, this happens for a specific purpose. Everyone must be a teacher so that others may learn from him. If one does not believe in this, he is a heretic (G-d forbid)." For the story behind this teaching, click here.

May we all have the merit to add and not subtract. May it be not only when we experience the greatness of others or when we are given criticism (especially when it comes to our parents, who usually always give the best advice), but in every single encounter we have. Everything, absolutely everything comes from God.

On the topic of respecting our parents, as we listen the Ten Commandments this Shabat, let us strive to fulfill them to the max, and yet not be discouraged if we fall short at times. We must humbly recognize that we are not perfect, nor are we supposed to be. But we are supposed to try.



PS: Rashi also mentions that Yitro had six other names, including "Reuel," which means "a friend/fellow of God." This name gives a whole other meaning to the commandment "Love your Fellow as yourself," as well as Rabbi Akiva's dictum that this commandment encompasses all of Torah.

For a practical guide to Rebbe Nachman's teachings, check out "Crossing the Narrow Bridge," available at ModernJewishHome.com, here.

Monday, February 1, 2010

Political Analysis: What's Going on in Iran

The launching of "Fire with Fire" as February's Book of the Month marks the beginning of this blog's analysis of current events, focusing primarily on the Iranian threat and what should be done to counter it. Instead of simply giving an opinion, we hope to provide updates as well as informative background information, so that our readers can make informed opinions of their own.

It is important to note that the Iran is currently undergoing a militarization of its society. In the past years, the army and its veterans have been chipping away at the power of the clerics that originally led the Islamic revolution in 1979. Today, the majority of elected seats and most positions of power are held by ex-military officers and war veterans, and the Iranian Revolutionary Guard has control over substantially all economic activity in the country. Virtually no business can survive without providing kickbacks and a portion of their profits to the revolutionary guard. For example, in a contractor's bid, it is common for the members of the guard to "win" the bid, and then simply subcontract the work to the "second place" for a fraction of the payment.

Ahmadinejad, who is also an ex-military officer, speaks of a deranged messianism, which is hard to fathom that even he believes in it himself. He has stated that he is contact with the Hidden Imam (the Shi'ite messiah), and he said that during his UN speech a glow of light surrounded him and that his listeners were entranced by him. All this is an effort to appropriate for himself the Islamic cleric's only remaining claim to power.

On a more positive note, most of us are under the impression that Iran is a closed society with no access to the outside world. That's clearly not true. Iranians have access to the internet, cable television including CNN, BBC, and foreign radio including even Israeli stations and Voice of America. Many of the cultural initiatives created by the Shah (Iran's previous ruler) were maintained, and today 60% of all Iranian college students are women.

Part of what led to the creation of the "Green Movement" is that the government tried to restrict any political advancement, while still permitting the cultural openness that now exists in the country. Frustrastion with this unrealistic policy was compouned by a blatantly fraudulent election (Ahmadinejad's first election was also fraudulent, yet not as insulting to the population's IQ), a faltering economy, and a highly controversial foreign policy that only serves to further isolate the country and further worsen economic conditions.

The Green Movement has gained some traction, but its power does not compare to that of the revolutionary guard. The harsh crackdowns have begun shown just how far the guard is willing to go to liquidate any threat to its position. Nonetheless, its worth noting that the members of the guard are not simply crazy - they are pragmatic, and will continue to make a cost-benefit analysis of whether or not it is worth continuing the crackdown and pursuing nuclear weapons. So far, the benefits seem to be outweighing the costs.

Further sanctions could change this outcome. However, while France and Germany believe in pursuing sanctions (France so far has shown even greater willingness to forcefully stop Iran than the US itself), China and Russia still present obstacles to any action at the UN Security Council level. It is therefore likely that the US will have to pursue a path of sanctions outside that framework, persuading its allies one by one. If the US can convince even a handful of countries to stop trading with Iran (such as Japan, Italy, South Korea, the Netherlands), that could be a major setback for the Iranian regime. Click here to view Iran's major trade partners.

The timing for all this to happen is somewhat limited. We will have a better picture in the coming weeks and months. These issues are likely to be coming to a climax during AIPAC's policy conference, which starts March 21, 2010. The policy conference is a chance to make your voice heard in Washington. You can register for it here. So far, US lobbying efforts have been extremely successful, with the US Senate passing an Iran Sanctions bill this last Thursday night.

If sanctions don't work, as the Israeli government and military are wont to say, "All options are still on the table." More about military option in further posts on this blog.

Act Now and Stay informed!

For more information and to take action regarding this important matter, here are at least two organizations you can contact: United Against Nuclear Iran (www.uani.org), and the America Israel Political Affairs Committee (www.aipac.org).

February's Book of the Month: "Fire with Fire" by Allan Kahane



In the wake of the Senate passage of the Iran sanctions bill, it is very appropriate that the book of this month is "Fire with Fire," which gives fresh insight into how to fight against Islamic terrorism,  and particularly the world's top terrorist-sponsoring nation: Iran.

From BookWire Review:

Allan Kahane has created a thought-provoking look inside the world of antiterrorism work that also happens to be a pulse-pounding thriller. The plotting is tight and takes place on the world stage, careening from the U.S. to Egypt, from the Middle East to Europe. Anti-terrorism agency STOP uses methods that are not sanctioned by any government. These agents are committed to stopping the spread of terrorism, taking an ends-justifies-the-means approach. Kahane sketches each agent's background in an economical fashion that offers depth without pulling the reader out of the flow of the story.

At the center of the tale is Jake Burke, a stand-in for the reader. Haunted by his own encounter with terrorism, Jake's impotent rage is shaped and honed by the group that allows him to strike back. STOP's current campaign is focused on forcing Iran to expel terrorist cells. When STOP's targeted strikes begin causing escalation, Jake's brilliant and unconventional thinking provides a solution.

Kahane deftly weaves reality into his story, including a realistic look at the current political world map. The terrorist events depicted in Fire With Fire are disturbingly possible, from a suicide bomber in a toy store to a dirty bomb released at a U.S. university. According to the publisher, international businessman Allan Kahane wrote Fire With Fire to provoke conversation about western democracies' responses to terrorism. He makes here a compelling case for the methods used by the counter-terrorism agency, including blackmail, threats, and targeted strikes. While you may not agree with STOP's methods, the book is an intriguing starting point for discussion and a hell of a good read.