Thursday, November 10, 2011

The Reward for Praying for Someone Else


A person might pray for his friend before praying for himself for one of two reasons:

a) because his friend's problem genuinely bothers him more than his own problems; or
b) because he wants the reward of being answered first. [see Rashi Vayeira 21:1]

Generally, with acts of kindness, the result for the recipient is more important than the donor's motive. So even if a person prays for another because he wants the reward of being answered first he will still be rewarded, for after all he performed an act of kindness in praying for another.

Nevertheless, it goes without saying that the first approach above - the person with pure motives - is vastly superior.

Based on Sichas Shabbos Parshas Vayeira 5743, Lubavitcher Rebbe

Alone

Art: Dalhart Windberg

Words by Rebetzin Esther Jungreis

Yes, I`m afraid. When I say these words, most people do not understand, and they attribute my fears to the fact that I am a survivor and live in the shadow of my Holocaust experiences. Still others attribute my fears to "overreaction", and assure themselves that everything is okay, that there is nothing to worry about. "Fear", they rationalize, is a Jewish neurosis, identified with past generations, when our people lived in the darkness of the ghetto.

But today, things are different. Today, we live in the United States, a free, democratic country, in which all people have the right to “life, liberty, and the pursuit of happiness..” And more, for the very first time in almost two thousand years, we have our own State and because of that, there is nothing to fear. I wish that I could be as confident as they, but I smell the noxious fumes of pre-Holocaust Europe, and so I write and speak wherever I can. It is not Hamas or the Moslem Brotherhood, nor for that matter, Ahmadinejad that I fear. Nor do I fear the United Nations, an institution notorious for its despicable hypocrisy and anti-Israel bias. I do not fear the sophisticated, intellectuals who camouflage their hatred of Jews behind politically correct pseudonyms that mis-lead all too willing ears, but what I do fear is our own people – yes, our own people who have forgotten who we are, who no longer remember that we stood at Sinai, that we heard the voice of G-d, that we belong to a priestly kingdom, a holy nation and that everything that befalls us is choreographed by Hashem, and is a reflection of our own deeds, our own hands.

To be sure, there is nothing new about all this. It is a “Truth” that is a very pillar of our faith and is inscribed for all eternity in G-d’s Book – the Torah. The warning screams out to us from almost every portion, yet we refuse to heed it. How can it be that we, the nation that is so brilliant, is so blind? How can it be that after thousands of years, we still fail to understand?

Our history is constant replay – again and again, tragedies befall us, yet we refuse to comprehend. It could all be so simple if we would all be willing to understand. But no matter how unbearable our pain, how agonizing our suffering, we continue to reject it. Every day, a Bas Kol – a Heavenly Voice calls us, but we choose to remain deaf. We have shed our Priestly garments and no longer recognize ourselves.

Time and again G-d sends His prophets to remind us that our destiny is different from that of all other nations, that our very existence is directly linked to our adherence to G-d’s commandments. Hashem has guaranteed our eternity, for we, the Jewish people have been chosen to be His witnesses, but tragically, we fail to see the glory of our calling, and that is the painful reality of our long, tormented exile. We have seen mighty nations come and go, rise, only to fall, but even as we have endured and triumphed,....but it’s all to no avail. We continue to remain obdurate.

Even as a young child in Bergen Belsen, I was aware of this Truth. My saintly father, HaRav Avraham Halevi Jungreis, Z’tl, embedded it in my heart and soul. But I could never have imagined that, before I would see the dawn, six million of our people would be consumed in the flames. Despite it all however, by the grace of G-d, not only are we here, but we have reinvented ourselves. We have given new life to the great academies of Torah that once shone so brightly throughout the shtetlach of Europe, and we have returned and rebuilt our ancient land. We have brought new life to the barren wasteland. We have planted gardens and forests, and despite the constant barrages of missiles and rockets, we redeemed our land. Yes, miraculously, we did it all and yet we still failed to see G-d’s guiding Hand.

As I said, I smell the noxious fumes of pre-Hitler Europe. Once again, the nations are bent on swallowing us, and, as always, there is no one to come to our aid, no one to even raise a voice on our behalf. Once again, we are reminded of the eternal words of our Torah: “They are a people that dwells alone and not reckoned among the nations.”....”We are like one lamb surrounded by seventy wolves” – all to remind us that our salvation can come from only One source – AVINU SH’BASHAMAYIM – our Heavenly Father.

Time and again, G-d has impressed this Truth upon us. Not only did He engrave these words in our holy writ; not only did He send His prophets to remind us, but He constantly speaks to us loud and clear. And yet, we continue to fail to heed His messages, and it is that which I fear. Our generation has seen darkness and light. We have seen the most painful, the most tragic, and also the most spectacular, the most miraculous. I am not only referring to the Holocaust, but to the ongoing, savage, brutal and blood soaked hands of our neighbors who are united by only one purpose – to slaughter and exterminate our people. They surround our tiny State and encamp on all our borders, but miraculously, we have survived in this sea of murderers. Just the same however, we still fail to see the Hand of G-d – We refuse to hear His voice calling us.

I invite you to consider only the recent attack on Ashdod.....On Shabbos afternoon as our people gathered to daven mincha, Ashdod was hit by rockets. Such an onslaught could have resulted in catastrophe, but while there were some injuries, Ashdod held fast. Although a synagogue and a school suffered a direct hit, miraculously, the building was empty. This synagogue usually has a large minyan in one of the classrooms, but on that Shabbos, services did not take place. The Gabbi was not feeling well and could not make the necessary preparations. Just think about it..

All those who came to see the sight were awestruck. It was an open miracle. Had the Gabbai not been ill, had services taken place, the tragedy would have been to painful to contemplate...and there was more. The entire place was covered with shattered glass and debris.... Everything in the room was damaged, but the Holy Ark and the Torah within remained untouched! And there was still more!

Just two hours later, another rocket hit a parking lot setting cars afire, but the adjacent building escaped damage. Miraculously, the rocket exploded near a large gas tank. Had there been a direct hit, the result could have been catastrophic.

Coincidence or the Hand of G-d? Yet we fail to see it – we fail to understand.

Darkness and light in the very same breath, and once again, I ask, Coincidence or the Hand of G-d?

It is the blindness of our people that I fear!

When will we wake up? When will we don our Priestly garments and fulfill our G-d given destiny and be “a light unto all mankind?”

Wednesday, November 9, 2011

B'chardal

Chazal teach us [Bava Metzia 86b] that Avraham served his guests three tongues in mustard [b'chardal] - one for each guest.

The Vilna Gaon was sitting and teaching Torah to a group of students. Said the Gaon: "We find that there are three positive characteristics that can be found in all righteous men:

1. They feel compassion for the poor
2. They suffice with little
3. Their hearts quake with fear of Hashem.

These qualities are alluded to in the word b'chardal - as the Hebrew letters of this word can be rearranged in three different ways:

1. bachar-dal - they choose the poor and love them
2. chadal-rav - they shun excessive lifestyles and make do with less
3. charad-lev - their hearts quake with the fear of Heaven

Source: Rabbi Yisrael Bronstein

Tuesday, November 8, 2011

All beginnings are difficult



Our Sages taught that "all beginnings are difficult" [Mechilta to Shemos 19:5].

Chassidic thought explains that for a person to perform a new type of act which he has never done before, a "channel" needs to be opened allowing the reserves of spiritual potential in his soul to spread through his body.

In a more general sense this applies on a global scale.  A person who commits a spiritually unprecedented act in the world becomes a pioneer who actually makes it possible for others to follow in his footsteps.  He opens a new "channel", breaking down barriers not only for himself, but for his descendants and followers.

Thus, the Akeida was not merely an inspiring historical event from which we can learn.  It actually made an indelible mark on the Jewish personality, enabling Avraham's outstanding subordination to God to be duplicated by any Jewish person who avails himself, or herself, of the challenge.

Based on Likutei Sichos Lubavitcher Rebbe

Hidden Blessings



“A blessing rests only on something that is hidden from the eye.” [Taanit 5b]

"And they gave their father wine to drink on that night....."[Vayeira 19:33 ]


According to the Zohar, the dot on the word - וּבְקוּמָהּ - alludes to the fact that God was secretly assisting this event, because Moshiach was to materialize from it, since Ruth, King David's mother, was a convert from the Moabites.

The latter event between Lot and his younger daughter [19:35] is written without the letter vav, to indicate that the union did not produce such great offspring.  Rabbi  Shimon said "When the verses states that Lot wasn't aware, it means he wasn't aware that Moshiach was destined to come from this union."

Why should the beginnings of Moshiach occur in such an undignified manner?

Ramak explains that when a very lofty soul is about to descend into the world, the forces of kelipah [evil] oppose the soul's descent vehemently.  Sometimes, however, kelipah will consent to the soul's descent if it occurs amidst a particularly sinful act.  Thus we find that from this undesirable act the ancestor of Moshiach was born.

Source: Lubavitcher Rebbe

Monday, November 7, 2011

Don't Attack Iran; G-d Will Ruin Ahmadinejad

Rabbi Shalom Berger, the Rebbe of Mishkoltz, says there is no need to attack Iran because G-d will get rid of Ahmadinejad.

“In my opinion, there is no necessity to take any military action against Iran," he said in a recent lesson to students. “The wicked Iranian [Ahmadinejad], who threatens to destroy Israel, will disappear shortly, before he will have time to vent his anger.”

The rabbi explained, “G-d brings a horrible ruler against Israel. He [the Creator] brings problems on Israel in order to unite the People of Israel."

“The wicked Haman [from the Scroll of Esther] did not do anything. He wanted to, but he could not do anything. We must stop with divisions and factions and we must love all the People of Israel and care about every individual.

“This is the way to deal with the Iranian threat, just like in the days of Haman.”

The Rabbi was referring to the story told in the Book of Esther, which notes that the Queen asked to gather all the Jews, without exception , to fast and pray for her success in going before the King to try to save the Jews. They were all, from the smallest to the greatest, young and old, set to be exterminated by the king's advisor Haman. She succeeded in her mission and the Jewish sages said that this shows that when the Jews are unified, they can withstand those who wish to harm them.

Source: Israel National News

People

Parshas Vayera: Essence Vision

''Abraham's Tent'' by Michoel Muchnik
Written by Rav DovBer Pinson

This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Bereishis,18:1]

In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.

The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.

The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.

A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.

When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.

Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.

When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.

This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’

Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.

The Energy of the Week:
Essence Vision

It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.

This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.

This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.

Essence Vision is to see within every encounter, every situation and person, the Divine animating force.

In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.

11 Cheshvan: Yarzheit Rochel Imeinu


Jewish Mother's Day The 11th of Cheshvan  
by Rabbi Yitzchak Ginsburgh

One of the most important days in the month of Cheshvan is the 11th, which commemorates the day of passing of our matriarch Rachel. Rachel was Jacob's most beloved wife and was the principal of his household and thus the principal of the entire house of Israel. From the first day of the year, the 1st day of Tishrei, the 11th day of Cheshvan is the 41st day. 41 is the numerical value of the Hebrew word "eim," which means "mother," thus the 11th of Cheshvan is truly the Jewish Mother's Day.

"Rachel cries for her children, she will not be comforted…"

Rachel constantly mourns over the exile of her children, the Jewish people, and the Almighty comforts her with the words: "Withhold your voice from crying and your eyes from tearing, for there is a reward for your actions… and the children will return to their border." Literally, "return to their border" refers to the return of the Jewish people to the Land of Israel. But, more deeply, it refers to the return of our people to our natural spiritual environs: Judaism and our ancestral Jewish nature. These are the borders that truly circumscribe the uniqueness of our people. Amazingly, numerically, the value of the Hebrew word for "border" (g'vul / גבול) is exactly the same as the value of the word for "mother" (eim / אם); both equal 41.

In Hebrew, Cheshvan is written with the four letters: חשון. The borders (the first and last letters) of Cheshvan are chet - ח and nun - ן, which together spell the word chein - חן, meaning "beauty." The word chein - חן, "beauty" equals 58. The 58th day of the year is the 28th day of Cheshvan.

Rachel is described as the most beautiful woman in the Torah. The numerical value of the two middle letters, shin and vov, שו, is equal to isha -אשה , meaning "woman." Thus, the name of the month itself hints at the special and unique grace endowed to women.

King Solomon says that external beauty by itself is deceitful. If external beauty is all that a woman seeks then the name of the month becomes Marcheshvan, which means Bitter-Cheshvan. It is of such a woman King Solomon says: "And I find the woman to be more bitter than death." But, of true beauty, the beauty of a Jewish woman that emanates from within, he says: "The woman of beauty shall support honor." This true beauty is given to us, the Jewish people, by G‑d through the Torah, for "there is no truth but Torah" and "there is no honor but Torah."

It was Rachel, who was first endowed with this real beauty. Rachel is described as the most beautiful woman in the Torah, "She had a beautiful face and a beautiful figure." Thus, Rachel was the embodiment of the verse: "A woman who fears G‑d, she shall be praised," praised both for her grace and true beauty.

The beauty of the Jewish woman is not just a passive agent of spirituality. The sages teach that the offspring of Esau and his grandson Amalek can be defeated only by the children of Rachel.

Who embodies the spirit of Amalek in our day and age? In Hebrew, the words "Amalek" (עמלק) and "doubt" (safek / ספק) have the same numerical value. Thus, the spirit of Amalek that continues to plague each and every Jew is doubt; doubt in our faith, doubt in our Torah, and doubt in ourselves and the moral justification of our path.

But, sometimes the spirit of Amalek becomes bolder and captures a Jew (whether he be a private individual or a political figure) to the point of driving him or her to unconscious or even conscious self-hatred. This can result in a Jew's cooperation with the enemies of our people.

Finally there are the direct spiritual offspring of Amalek: those enemies who threaten the lives of Jews and our return to the Land of Israel.

The sages say that beauty is a woman's weapon. With everything that we have said about Rachel, her role as our matriarch, as the progenitor of Jewish nature, and of her beauty, it should now be clear that our weapon for defeating Amalek is the special beauty and grace of the Jewish mother. Joseph the tzaddik (righteous one) inherited his mother Rachel's beauty and he too is described as having a beautiful face and a beautiful figure. That is why the prophet says about him that "the house of Jacob will be fire and the house of Joseph its flame and the house of Esau straw, and together they will ignite him and consume him; and there will be no remnant for the house of Esau."

True Jewish beauty and grace destroy the enemy indirectly but, beauty is no regular weapon. True grace and beauty work by attracting the sparks of holiness that are bound within the enemy. These sparks are G‑d's will that the enemy still exist. Yet, when they are redeemed by their attraction to true beauty, they escape the enemy's grasp, leaving him void of any Divine source and causing his demise. True Jewish beauty and grace destroy the enemy indirectly by leaving him void of any beauty or grace himself, making him irrelevant and powerless.

The battle against Amalek in our generation must be conducted primarily with our ability to communicate to all around us the true nature of Jewish beauty and grace. It is to this beauty of Jewish nature and character that we return during the month of Cheshvan by reconnecting with our matriarch Rachel, with our own Jewish nature, and with ourselves.


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Yiddishe Mama

Rachel lost her own spiritual luxury - the privilege of being buried in the Cave of Machpeilah - in order to help her children. This represents the unparalleled quality of the "Jewish mother" who is always willing to sacifice her own needs, spiritual or physical, for the sake of helping her children.

And this is the inner reason why Jewish identity follows the maternal and not the paternal route. For even though the father possesses a greater degree of spirituality - since he has the privilege of observing more mitzvos than a woman - the quality of a Jewish mother is nevertheless greater, that she is willing to forego much of that spirituality in order to enable her to raise a family with tender loving care. And since this quality is even more quintessentially Jewish than the spirituality of the man, it is the mother that actually makes her children Jewish.

Based on Likutei Sichos of the Lubavitcher Rebbe
Parshas Vayechi: Gutnick Chumash
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Mama Rochel understood that tending to a broken heart comes above even Kavod Hashem....

When Rochel, out of frustration, complained to Yaakov about not having children, Yaakov got angry with her. The mefarshim say, based on a medrash, that Yaakov was punished for getting angry at Rochel and telling her that she needs to daven to Hashem and not complain to him.

Rav Moshe Shmuel Shapiro points out that Yaakov was defending Kavod Shamayim (the honor of Heaven) and was correct that Rochel's complaints were unjustified. His mistake was that he addressed the words that she spoke and not the pain in her heart. Had he pierced the veil of her soul, he would have known that because of her anguish, the words escaped her mouth and she was not accountable for them. He should have been slower to defend Kavod Shamayim and faster to understand human suffering.

This he explains was the greatness of Rochel. After the destruction of the first Temple, when Bnei Yisroel went into Galus, all the Avos and Imahos came before Hashem with all their great zechusim but were turned away empty handed. All the heroism of the Akeida, Yaakov's Torah, and lives of pure mesiras nefesh to build Klal Yisroel, did not impress Hashem in that dark moment of history.

The only one who merited Hashem's attention was Rochel Imeinu. What was her great act that warranted this special treatment? That she gave the simanim to her sister and helped fool Yaakov. With this bravery, in her mind, she was sabotaging the history of the Jewish nation since she understood that it was her and Yaakov that were destined to build the nation. Nevertheless she chose to cast aside her own destiny and Hashem's grand plan in order to save her sister from a single embarrassing moment.

Only Rochel, who had such a deep understanding of another person's pain and how it carries more weight than the entire Jewish experience, can be Hashem's emissary to bring his children's pain before Him. Only tears from Mama Rochel can bring the Geula.

Friday, November 4, 2011

On bombing Iran...

What is all this propaganda all over the internet about a plan to bomb Iran?  Why would they announce such a thing anyway?   Do you believe it, or think it's just a scare tactic and/or diversion?

The Lamplighter


The previous Lubavitcher Rebbe, R. Joseph Isaac Schneerson, who brought Chabad-Lubavitch to America, once recalled a thought-provoking conversation between his father and predecessor, R. Sholom Dov-Ber, and a Chassid:

The Chassid asked: "Rebbe, what is a Chassid?"

R. Sholom Dov-Ber answered: "A Chassid is a street-lamp-lighter. A street-lamp-lighter has a pole with fire. He knows that the fire is not his own, and he goes around lighting all lamps on his route."

The Chassid asked: "But what if the lamp is in a desolate wilderness?"

The Rebbe answered: "Then, too, one must light it. Let it be noted that there is a wilderness, and let the wilderness feel ashamed before the light."

"But what if the lamp is in the midst of a sea?"

"Then one must take off the clothes, jump into the water and light it there!"

"And that is a Chassid?"

The Rebbe thought for a long moment and then said:"Yes, *that* is a Chassid."

The Chassid continued:"Rebbe, I see no lamps!"

"That is because you are not a street-lamp-lighter."

"How does one become such?"

The Rebbe replied: "One must be sur mera [avoid evil]. When beginning with oneself, cleansing oneself, becoming more refined, then one sees the lamp of the other. When, Heaven forbid, one is crude, then one sees but crudeness; but when himself noble, one sees nobility."

[This again reflects typical Chassidic thought. The Baal Shem Tov [in comment on Avot 4:1; Nega'im 2:5; and Kidushin 70a] teaches that what man sees in another is a mirror-reflection of himself: as he is himself, so he sees the other. Divine Providence brought him to see it in order to correct his own deficiencies.]

When the present Rebbe recounted this conversation, he added: The lamps are there, but they need to be lit. It is written, "The soul of man is a lamp of G-d" [Proverbs 20:27], and it is also written, "A mitzvah is a lamp and the Torah is light" [Proverbs 6:23]. A Chassid is he who puts his personal affairs aside and goes around lighting up the souls of Jews with the light of Torah and mitzvot. Jewish souls are in readiness to be lit. Sometimes they are around the corner . Sometimes they are in a wilderness or at sea. But there must be someone who disregards personal comforts and conveniences and goes out to put a light to these lamps. That is the function of a true Chassid.

Source and more: Chabad

Thursday, November 3, 2011

As Good As It Gets

Art: Sharon Tomlinson

This is beautiful.... Rabbi Shmuley Boteach's message to his eldest daughter Mushki, on the occasion of her marriage this week.

Message to my daughter under the Wedding Canopy

Mushki, given the paucity of my experience in conducting Jewish weddings, I feared that I’d perform the ceremony imperfectly and my own daughter would end up living perpetually in sin. So, I brought in the heavy guns – your new grandfather-in-law, Rabbi Zalman Lipsker of Philadelphia – to join me in conducting your wedding.

I have waited my entire life as a parent to see you here under the chupa-wedding canopy, baby girl. You are my eldest child and we have always shared a special bond. One night, when you were about three and we were living in Oxford, I hosted ‘important’ people for dinner and you were sent with your baby sister Chana to your room. You weren’t used to being separated from me and Mommy and we had to install small bars in front of the bedroom door to make sure you stayed in bed and didn’t escape. A few minutes later we were all startled to hear shrieks from upstairs. We ran and saw you were squashing your sister underfoot, using her as a step ladder to climb out. Years later, when we moved to New Jersey and you were about ten, I was sitting and doing an interview with a journalist when I suddenly felt my entire back crumble. You had lunged yourself from the top of the couch right on me. You were my firstborn, and, having learned from the baby-as-step-ladder experience, you were allowed to invade my every meeting.

But now, as we stand here, those are mere memories and serious changes are afoot. The man standing next to you is to become the epicenter of your life. Like an old, crumpled paper, I am yesterday’s news (you know how much I like feeling sorry for myself.) But far from being sad, I am ecstatic to see you with your chosson. It is a validation of everything I stand for and believe. Your father is the product of a broken home and I bear the scars of that breakup till this day. Seeing you marry a fine young man with whom you will build a life makes me feel like I have reversed some of the wounds I have endured. I have been given the privilege of seeing love come alive, not just among strangers but among my own flesh and blood.

The ancient Rabbis say that a chupa is a recreation of Eden, which is why it is covered in beautiful flowers and other natural ornaments. In a sense you, Arik, are the first man, and you Mushki, are Eve, the first woman, in this new world you are both building.

Bereishis-Genesis, which we read in the Torah a little over a week ago, is the story of two people who owned absolutely nothing, not even clothing. And yet, in each other they found paradise. Their only possession was love and they reveled in the fullness that their companionship provided. Adam, whose first emotion, the Torah says, was loneliness, discovered fulfillment in the wife at his side and Eve too found happiness in her penniless husband. We commemorate that tradition till today by having a bridegroom empty his pockets prior to his arrival at the Chupa so that his wife accepts him for who he is without any accoutrements. With Eve believing in him, Adam gained confidence. He felt his very being was sufficient to make his wife blissful. She laughed at his jokes. She snuggled at his side. Eve, too, felt desirable and essential. She was, in a very real sense, Adam’s one and only. There was noone else in the entire world to distract him and he loved her with every molecule of his being.

But the story takes a sudden and painful turn. Enter the serpent who points out to Eve that there is a fruit she has never tasted. “Are you really happy?,” he asks. “Look at all the things that are outside your reach. The neighborhoods you can’t afford. The vacations you haven’t taken.” Eve looks sad. Adam begins to feel like he’s not enough. They have made one another feel inadequate and in so doing they have transformed paradise into hell. And all because they simply switched their focus, away from what they have to what they lack. And that is why, as soon as they eat from the forbidden fruit, the Bible famously says they ‘came to know their nakedness.’ Whereas before they felt they had everything, now they felt like they had nothing. Fullness has been replaced with failure. Enrichment with emptiness. They banished themselves from Eden.

In a real sense so many people today use possessions and material objects to fill the holes of their hollow hearts. They live with the mistaken belief that money will buy them Eden. But the lesson from the story of Adam and Eve is that paradise is not a fixed point on the globe but a habitation in the heart. It is not a geographic location that can be visited or a piece of real estate that can be purchased. It is, rather, an emotional frame of mind that must be experienced. Eden is walking by a river bank holding the hand of the spouse you love and paradise is seeing the children you have together laughing at the Sabbath table. I remember once, Mushki, that as a family we visited Washington, DC. All my children were walking ahead of me looking at the cherry blossoms and Mommy walked at my side. And I consciously remember thinking to myself that this is as good as it gets. This is life at the mountaintop.

But just as paradise is something that lives inside us, and can be experienced at any loving moment, so too the serpent slithers within, attempting to inject his venom into our bloodstream. His poison is cold, numbing us to the blessings that surround us. The Bible says that as a result of his voraciousness, the serpent is cursed to eat dust all his days. Dust is plentiful, but always unsatisfying. And so is the materialism and upward career mobility which are used today as poor substitutes for love. You must therefore expel the serpent from Eden, giving him no quarter in your heart.

When you were born, Mushki, your mother and I became parents. Suddenly we had everything. We took you everywhere. As you know I love the outdoors. I would carry you on my back up steep hills that would make your mother’s heart skip a beat and bring her to the cusp of profanity (don’t worry, she never crossed the line). We took you to visit your Grandma whom we told you lived in Miami, and the next week you cried to us that you wanted to go back to ‘Grandma’s Ami.’

Yet here you are, abandoning your father – after you had promised you’d hang around until drool was coming out of my mouth and I was in diapers – and running off with another man. But it’s as it’s supposed to be. The Bible says it most eloquently: ‘Therefore shall a man, leave his father and leave his mother, he shall cleave unto his wife, and they shall become one flesh.”

But as the two of you profess your love and dedication to each other, one question remains. What are the rest of us doing here? Why is the public gathered at this most private of moment? Why are marriages communal affairs?

Because your love is never meant to be private. You’re meant to light up the world with your affection. All of us who have gathered here look today to the two of you for inspiration. Those of us who are in less than loving marriages, or who were hurt by love, we look to you to believe again. All those whom life has beat up and who have been through the rinse cycle are looking to you to heal. All those whom relationships have let down are looking at you to feel lifted up. Inspire us. Move us. Free us from cynicism and despair. Give us hope. In witnessing the two of you dedicating yourselves to each other you have given us all a taste of paradise.

Go forth and build an eternal home among Israel and the Jewish people. Go forth and turn the ordinary into the extraordinary, the natural into the miraculous, the everyday into Eden.

Rabbi Shmuley Boteach has just published Ten Conversations You Need to Have with Yourself.’ (Wiley) His upcoming book, ‘Kosher Jesus,’ is dedicated to his daughter Mushki and son-in-law Arik who were married this week. Follow him on Twitter @RabbiShmuley.

The Vilna Gaon on Yonah: Secrets of Reincarnation

A Glimpse into the world of Remez

Rabbi Eliyahu of Vilna, commonly known as the Gaon [literally "genius"] was probably the most influential Jewish leader in modern history. He never assumed any official position of leadership and spent his time in almost total isolation toiling day and night in torah study. He became the undisputed greatest torah scholar and kabbalist in modern history.

The book of Yonah is read every Yom Kippur in all orthodox synagogues. The simple meaning of the story contains the theme of repentance. However, as is known there are 4 main dimensions of interpretation in the torah. They are 1: "Pshat" [simple,literal meaning], 2: Remez [allusion, hinted], 3: Drosh [not explicit interpretation], 4: Sod [secret meaning, which form the acronym PaRDeS (orchard)]. The Vilna Gaon on Mishlei [1:6, commentary "chemda genuza"] explains: "The 4th level of Torah, called "Sod" [secret] is the inner and primary meaning. The other lower meanings, are also true, but serve primarily for the purpose of straightening a man in order that he be sufficiently spiritually developed to understand the Sod". These four dimensions of interpretation exist certainly in the 24 books of the bible but even in the mishna and in the talmud. 

Very few people can delve properly beyond the pshat. Only one who has attained mastery in the four levels can be capable of deciphering the hidden code. The Vilna Gaon was such a rare person and offers us a spectacular view of a parallel book of the Yonah story in the realm of "Remez". Note that the simple meaning of the book is also true as we see, for example, that the Midrash Raba lists the "special fish" which swallowed Yonah as one of the creatures specially prepared during the 6 days of the creation of the world. Yet in the Vilna Gaon's "remez" version of the story, the fish is not real but is only symbolic of the grave of Yonah. 

This parallel story of Yonah is one of a human being who got caught up in materialism, dies, goes through Gehinom [purgatory], and returns in a reincarnation. The Sages teach that the vast majority of people alive today are reincarnations, which are sent back down because they did not complete their previous "mission". So this book, can very well speak personally to many of us. In Chapter 4 verse 3 the Vilna Gaon gives us a sign into how to see what went wrong in our previous lives.

And how could one know what he corrupted before [in his previous gilgul]? There is on this 2 signs. One - that [sin] which he stumbles many times in this gilgul. On this they said "let him examine his ways", which ones does he stumble. Two - which sin does his soul desire greatly, because it was used to it previously and became second nature. Therefore there are some men who desire one sin more, and others who desire a different sin. And on this they said "examine his ways" - that he should also fix his ways.

To read the whole thing go to: a glimpse into the world of Remez

Wednesday, November 2, 2011

Emunah: Above and Beyond


''He trusted in Hashem, and He considered this for him as an act of righteousness'' [Lech Lecha 15:6]

Why, asked the Chofetz Chaim, was Avraham's trust in Hashem considered 'righteousness' - as though it was something above and beyond what was demanded of him? After, all, Avraham fulfilled every commandment in the Torah; what was so unique about his trust in Hashem?

We see from here, answered the Chofetz Chaim, that trust in Hashem is more than just another mitzvah, rather it is the foundation of the entire Torah.

To what can this be compared? To a man drowning in the sea who suddenly sees a tree extending from the shore. Which part of the tree will he attempt to grab? Not the branches, for they can easily be broken off; rather, he grabs hold of the roots.

So too, concluded the Chofetz Chaim, is trust in Hashem. Trust in Hashem is comparable to the sturdy roots of a tree, which serve as a foundation and a base for the entire tree.

Source: Rabbi Yisrael Bronstein

Tuesday, November 1, 2011

Sparks of Holiness


"They will leave with substantial wealth" [Lech Lecha 15:14]

The above verse indicates that amassing wealth was one of the purposes of Egyptian exile.  For this to be achieved, it was necessary for Yosef to become the ruler of Egypt and gather wealth from all the other lands.

According to chassidic teachings, ''sparks of holiness'' are trapped within the physical world and are released when a Jew takes the object and uses it to perform a mitzvah.  Therefore, one of the inner purposes of exile is for the Jew to utilize physical objects in the service of G-d.

Thus, someone who truly desires to cleave to G-d needs to involve himself in the physical performance of mitzvot, for this is also the only way he can fulfill his soul's mission.

Source: Based on Likutei Sichos Lubavitcher Rebbe

Monday, October 31, 2011

Miracle in Ashdod

[INN] A classroom in a special education school in Ashdod has served as a makeshift synagogue on Sabbaths for 40 years running. Throughout those years, not one Sabbath prayer was missed. Until this last Sabbath. And that was what saved the congregants from a Gaza missile that struck the synagogue's ...

Converts and Soul Roots


And Abram took Sarai his wife, his nephew Lot, and all their belongings, as well as the souls that they made in Haran; and they left to go into the land of Canaan [Lech Lecha 12:5]

When a person is in a state of small-mindedness (mohin d'katnus), he gives birth to the souls of converts. (1) This is the meaning of: "the souls that they made in Haran," which is the three aspects of Elokim in Smallness, having the numerical value of the word Haran (2).

(1) This idea, found throughout the teachings of the Baal Shem Tov, is based upon the principle of root and branch souls. When a root soul falls to a lower level, it is in order to raise up the "branch" souls that are connected to him, who themselves are on a low level. Although converts may have very high souls - according to the Talmud, they observe the mitzvos with more exactitude than born Jews - before their conversion, their souls are locked in a Gentile body. A similar teaching can be found in the writings of the Baal Shem Tov concerning ba'alei teshuva - returnees to Judaism. Their ability to repent comes from the influence of a Tzaddik who has fallen to a lower level and raised himself again.

It is necessary to understand why G·d created a situation in which a Tzaddik falls from his level. It would certainly be better for him to remain constantly on his level and serve G-d with an expanded consciousness and to love Him perfectly. The Baal Shem Tov and my Master, Rabbi Dov Baer (the Maggid of Mezritch) explained it as follows. When the Tzaddik falls from his level and endeavors to regain his strength, he creates the souls of converts. This is like someone who wants to take his friend out of the mud. He also has to go down into the muck to raise him up." [See Kedushas Levi, by R. Levi Yitzchok of Berditchov, on the verse: "Your ointments have a goodly fragrance" (Song of Songs 1:3)]

(2) G-d's Name "Elokim" has the numerical value of 86. When multiplied by three, gives the number 258, which is the numerical value of the word "Haran." The implication is that when Abraham and Sarah were in the land of Haran - in a state of small-mindedness - they gave birth to the souls of converts: "the souls that they had made in Haran."

[See R. Yitzchok Luria, Etz Chayim, Sha'ar HaKelalim, chapter 13.3]

Sefer Baal Shem Tov: The Baal Shem Tov's Teachings on the Torah
Translation and Commentary by Rabbi Dr. Eliezer Shore

Friday, October 28, 2011

One Who Suffers

Art: 'The Garden of Melancholia' - Mike Worrall

The Talmud [Berachos 5] says one who suffers should examine his actions. If he doesn't find anything bad, he should consider it is due to "bitul Torah" [neglect of Torah study]. 

The commentators note "bitul Torah is also something bad. So how can one say he didn't find anything bad??"

The Vilna Gaon explains "If a person learned Torah properly, he would have found the "bad thing", since Torah opens a person's eyes to good and evil. [i.e. according to one's level of Torah learning will be his level of sensitivity to good and evil].

Thursday, October 27, 2011

No Fear


In our rapidly changing society, events occur with such speed that before we absorb one, another is already upon us. Additionally, our attention span has become nil. We no longer know how to listen.... even while someone is talking to us, we are busy texting someone else or scrolling through our Blackberrys. So let us pause for a moment and review recent events.

During the last months, we have lost many great Torah sages, but I wonder if we truly feel the terrible void that has been left. And now, the beloved Rebbetzin Bathsheva Kanievsky has been called on high. Her sudden demise represents a tragic loss, especially to the many thousands of women who found solace and comfort through her loving guidance, wisdom and sage advice. May her holy neshama have an aliyah and may she continue to daven for all of us.

This past week has also been a cause for jubilation and thanksgiving. For the past five years, all of us have been davening for the safe homecoming of Gilad Shalit, and now, Baruch Hashem, this past Succos we saw our prayers answered. I realize that there has also been some controversy over the exchange that made his freedom possible – a thousand savage monstrous killers released for one frail, painfully thin little Jewish soldier! To many it is incongruous to even imagine that such a disproportionate, suicidal deal could be struck. Surely, this was a grossly dangerous, ridiculous exchange.

I am not going to argue the pros and cons of that, but I do know that every Yiddishe neshama is precious to us. Our sages teach that ‘kol ha mekayem nefesh achas’ – all those who save just one life, it is accounted to them as though they saved an entire world’. Of course, you could protest, “At what price?” These savage killers could, G-d forbid, take many more lives and encourage more kidnaping.

I am not a halachic expert and I am not here to make a judgment call on that. We are Am Yisrael, and we march to the tune of a different drummer. It is not that we are unaware of the terrifying dangers that this deal represents, but just the same, to us, every Yiddish neshama is precious, so even as we offer prayers of thanksgiving for Gilad’s homecoming, we also pray that Hashem protect us from these barbaric monsters and that they perish before they inflict more harm.

Throughout the years, in my classes, I have taught that one can always find some sort of “remez” - allusion in the parsha (Torah portion of the week) to events that are unfolding before our eyes. This time, it was not only the parsha, but the Book of Psalms as well which stunningly confirm this teaching.

The Book of Tehillim designates a psalm for each day of the week. Gilad Shalit was released on the third day – Tuesday, and the psalm for that day is number 60. There are two words in that Psalm that jump out and demand our attention – Succoth and Gilad. Indeed, the release occurred on the holiday of Succoth, followed by the words, “li Gilad.” “Gilad is mine”

As for the parsha which we read on Simchat Torah, it is written, “And Hashem showed him the entire land – the Gilad” [Deut. 34:1]

Farfetched? Coincidence? Remez (a sign), a message? Take it as you will, but the fact is that these are the passages that we read from the Torah and the Book of Psalms at the time that Gilad Shalit was returned to his land. So take a few moments, put aside your Blackberry and your cell phone, and think. Think some more and absorb.

For a long time now, in many of my messages throughout the world, I have quoted a passage from our sages which teaches that our final redemption will be akin to the first one when we went forth from Egypt. In Jewish history, everything is replayed – What was it that broke Pharaoh and Egypt? – The Ten Plagues. And indeed, today we have experienced the beginnings of this very same phenomena. Time and again, I have demonstrated how each of these ancient plagues has unfolded before our very eyes.

At one of my programs, a young girl approached me: “I have to admit that your examples cannot be refuted, but Rebbetzin,” she challenged, “what about the plague of wild beasts that roamed the streets of ancient Egypt? Surely such occurrences could never happen in our 21st century.”

Well, last week, we witnessed the unbelievable – lions, lionesses, tigers, wolves, bears, monkeys, roaming the streets of Ohio. Can you imagine looking out of your window one morning and seeing lions and bears in front of your home? You’d probably shake your head in disbelief and think that you were having some sort of a nightmare.

Yes, events are unfolding so rapidly that even as they do, we remain immune. We are so preoccupied with our addictive gadgets that we don’t see, we don’t hear, and we don’t think, but while we are playing games, time is relentlessly marching on. The signs are becoming more and more intense and menacing, but we congratulate ourselves and rejoice in a false sense of security. Bin Laden and Khadaffi have been killed, so what is there to fear? We forget that even before their elimination, they had become “has been” and no longer represented a global threat. Tragically, we are oblivious to the new menace that threatens us – IRAN!. Ahmadinejad is given free rein to continue her Satanic agenda while Washington ties up Israel’s hands and instructs her to “take risks for peace.”

Just recently, Ahmadinejad’s long arm reached the U. S. where he planned to murder the Israeli and Saudi Ambassadors .... Make no mistake about it, he has many partners ready to execute his nefarious plans and some of them are right here in our own neighborhood. Just consider Chavez of Venezuela. And mind you, he has these partners throughout the world, the most dangerous being Israel’s Moslem neighbors who, in the guise of democracy and with the support of the U.S. have overthrown their dictators. These terrorists have been romantically dubbed “Revolutionaries of the Arab Spring”, but they are the harbingers of a bitter Arab winter that could freeze the world.. They have only one agenda: “Kill the Jews! Obliterate Israel!”

Ironically, it is Washington that helped choreograph this ominous scene. With America’s blessing, Mubarak of Egypt, Khadaffi of Libya, have been eliminated, paving the way for Iran’s domination of the region. It is maddening when you think about it. It was only yesterday that America helped unseat the Shah of Iran, paving the way for the mullahs to take over and impose sharia law, and it is that road that made it possible for Ahmadinejad to institute his satanic plans.

As I write these words, the murderer of Khadafy is joyously celebrating, but even as this news reaches us from Libya, so does the announcement that henceforth Sharia will be the new law of the land. Ahmadinejad is laughing up his sleeve. Not only has Washington given him the green light and tied Israel’s hands, but Washington has also eliminated all his neighbors who would obstruct his path. To be sure, he has one more obstacle to overcome..... American troops stationed in Iraq. But not to worry – Washington will soon pull them out as well.

As you my readers know, I am a survivor of the Holocaust. I smell the toxic fumes that assailed us in pre-Hitler Europe, but not only has our generation lost its ability to see, to hear, but we have also lost our sense of smell, so as the toxic fumes assail our nostrils, we fall asleep and become oblivious.

I have just touched upon a few events that must give us pause, but trust me, my friends, there is much, much more. When will we realize that there is no one to help us – that in the entire world there is no one to even raise a voice on our behalf. We, the Jewish people are like one little lamb among 70 ferocious wolves who stand ready to pounce upon us and totally devour us.

There is only One source of help for us, only One support, and that is our Heavenly Father, the Almighty G-d. From time immemorial, He has saved us from their clutches. We need not fear.. We need only turn to Him – and if we do so, not only will He answer us, but He will take our hands and lead us through the dense darkness that looms menacingly before us.

“If only My people would heed Me – If Israel would walk in My way, I would subdue their foes and against their tormentors turn My Hand...” [Psalm 81]

What a simple teaching, and yet, how difficult to understand.

When Sheker Met Pachsa

This is one of the first things I ever blogged..... a timely message for the world.

by Rabbi Daniel Travis

Two by two the animals came into the Ark to Noach. [Bereishis Noah 7:9]

The concepts in this verse are illustrated by the following allegory:

Sheker (lies/deceit) approached Noach and requested entry into the Ark. Noach refused sheker on the grounds that it did not have a “mate.” When sheker left Noach, it met pachsa (financial loss and destruction) and proposed that they form a partnership, so that together they could gain entry into the Ark. Pachsa agreed, stipulating that any profit which would be earned through sheker would be handed over to pachsa to be destroyed.

There are many questions to be asked about this allegory. Why did our Sages see fit to single out sheker from all the possible negative character traits? Furthermore, why was it necessary for sheker to find a mate? Surely it would have been better to deny sheker entrance to the ark altogether. On the other hand, if sheker belonged in the world, should it not have been allowed to enter the ark without having to fulfill any conditions?

The decree of the flood was sealed on account of the dishonesty of that generation. Sheker was rampant, and there was no way to stop it short of wiping out the entire world. In the process of reconstructing the world, God wanted to make sure that the sins which had caused it's demise would not be repeated. Therefore sheker could not be allowed to perpetuate in its present form. However, it was important that sheker continue to exist in order for the iniquities of the previous generation to be rectified. This could only come about through recognition of the utter futility of any involvement with sheker.

When pachsa joined forces with sheker, causing the loss of all profits earned through sheker, it made it glaringly evident that any association with sheker is totally counterproductive. The lesson that would be learned from the alliance between sheker and pachsa allowed sheker to continue to exist.

After leaving the ark, sheker came to pachsa and requested all of the profits that it had acquired through under-handed methods. Pachsa reminded sheker of their agreement, and sheker was unable to respond. Although under normal circumstances sheker would have denied ever making such a promise, this case was different. Denying the truth would be tantamount to self destruction, for without its partnership with pachsa, sheker would not be allowed to exist.

At the time of the flood sheker joined with pachsa to teach the following generations the futility of trying to acquire wealth dishonestly. Although this type of destruction is certainly a punishment for one’s crooked behavior, there is a flip side to this relationship. Since pachsa “wed” itself to sheker, it can not affect any money earned one hundred percent honestly.

This concept was vividly demonstrated to the Jewish people after their Exodus from Egypt. For forty years they were sustained every day with manna, a miraculous food that descended from the heavens. Each individual was instructed to take an omer each day – not more, not less. If someone tried to “steal” a little bit more than he was allotted, the extra manna would disappear. The futility of taking more than was Divinely allotted was quite clear. Although we are not privileged to see this principle in action in such a striking fashion, it is still in effect even in our times.

Someone once came to Rav Mordechai Schwab and told him that one of his investments had gone sour, causing him a loss of seventy thousand dollars. Rav Schwab asked him if the money had been earned honestly to which the man replied in the affirmative. Rav Shwab assured him that he would recover the money, for wealth acquired honestly does not get lost. Within a few months the investment turned a profit.

Similarly, when Rav Chaim of Volozhin was hosting a meal in his home, one of his guests inadvertently knocked over the table. All the delicate porcelain on the table came crashing to the floor. The guests were all stunned into silence, in anguish over the tremendous loss which they were certain had occurred. Only Rav Chaim remained calm. He explained to his guests that property loss can occur only if the money used to purchase that property had been acquired corruptly. Since he knew that every penny used to buy the dishes that now lay on the floor had been earned honestly, he was sure that none of the porcelain had broken, so there was nothing to worry about. When they picked up the dishes, they found that not a single one was broken or damaged.

From the above incidents we see that the partnership that sheker established with pachsa still remains in force. As such, we can be sure that any funds acquired without a tinge of corruption are not subject to pachsa, and will be spared from damage.

(c) Text Copyright © 2006 by Rabbi Daniel Travis and Torah.org

The Dove's Message

Art: Charnine
"The dove came to him toward evening, and behold it had plucked an olive leaf with its beak"[Noach 8:11]

Rashi, quoting a Midrash, recounts that the dove said to Noach: "Let my food be as bitter as an olive - as long as it is provided by the hand of HaKadosh Baruch Hu - and not as sweet as honey - if it will be provided by the hand of flesh and blood."

Why, asked the Dubno Maggid, would the dove make such a statement to Noach before taking leave of him and the ark?  Hadn't Noach so graciously provided for it and cared for all of its needs over the course of an entire year?

Rather, answered the Maggid, the dove was concerned that perhaps Noach would suspect that it had returned not because the flood had ended but because it knew that it would receive all of its food on the ark.  This is why the dove told Noach, "I have not returned for food. For I prefer to be sustained with food that is as bitter as olives, as long as it is provided by Hashem, rather than with food that is as sweet as honey but provided by man!"

Source: Rabbi Y. Bronstein

Wednesday, October 26, 2011

Hashem Sent Me


A true story - from a friend: 
Just now. Driving through the rain. Spotted an obviously Jewish man in his late 60s. Offered him a lift. He said "How did you know I needed a lift so badly? I am running late to an important meeting". I said "Hashem sent me to you". He asked me what I do for work and I told him. He said, "How interesting. This meeting you are driving me to, a group of us retired friends are deciding where to invest a pool of our finances. We were debating bonds, shares or property. You just decided for me. We want you to develop an 18 month construction project for us. I'll be in touch tomorrow." My jaw dropped and he smiled and said to me "Hashem sent me to you"!

Pray for the Redemption....

HaRav Moshe Halberstam, the Kiviashder Rebbe zt"l

HT: Yaak

Brooklyn, NY - Klal Yisroel suffered an irreplaceable loss as the Williamsburg community mourned the passing of one its most revered Rabbanim, Harav Moshe Halberstam, the Kiviashder Rebbe, zt’l, who was niftar yesterday.  He was 87.

The Rebbe, who was a direct descendant of the Divrei Chaim of Sanz, zy’a, was famed for incredible levels of yiras Shamayim. 

“He feared an aveirah like someone trembles from a revolver pointed at his head,” his son Rav Boruch Nosson Halberstan recalled at the levayah yesterday.


On Hoshana Rabbah, a visitor asked him what the primary focus should be during davening on this special day.

“Daven for the Geulah Shleimah [pray for the Redemption]” the Rebbe instructed. “Everything is included in this request.”

Source and complete article: VIN News

The Sign of the Rainbow


And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud. [Noach 9:14]

When does God show a rainbow?  

Rashi: When it arises in His mind to bring darkness and destruction to the world.  

Bachaye: The rainbow does not appear on every cloudy day or on any occasion that it rains, but only when the generation deserves destruction, to indicate that God is guarding His promise.

Tuesday, October 25, 2011

Noach: A Vessel of Giving and Receiving



This week’s Torah reading begins with the words “These are the generations of Noach/Noah… the earth was full of corruption…Hashem said to Noach, "The end of all flesh has come before Me, for all flesh had corrupted its way on the earth …Make for yourself an Ark.“ [6:9;14]

Noach is instructed to build an Ark to protect himself and his family from the subsequent Great Flood.

The reason given for the flooding/cleansing of the earth is, “… the earth was full of corruption.” The Talmud says that this means that the inhabitants of the earth were consumed with robbery and theft. [Sanhedrin] “…for all flesh had corrupted its way on the earth.” This is understood to mean that even the animal kingdom had become corrupted and there was interspecies relationships occurring even amongst the animals themselves. [Ibid]

Theft is an act of ‘receiving’ from another without consent, whereas interspecies relationship is an act of ‘giving’ without the other partner’s consent. In both actions there is a misalignment between the giver and the receiver.

The generation of the flood sensed that giving was an important part of their humanity, but allowed their selfishness to warp the give and take in the universe. They became selfish receivers and dominant givers, meaning that they received from others without giving in return and their giving was a dominating and abusive act.

The actions of humans affect the environment, and eventually even the animal kingdom became influenced by the unbalanced behavior of the human beings. Nature itself became infected with the tyranny of this generation, and the animals began mating with others not of their species. The masculine and feminine, giver and receiver, are designed to work in sync, yet, lacking the proper balance, giving became a method of controlling the receiver and receiving became a selfish act. This set the stage for wanton abuse.

Noach was commanded to build an Ark, a vessel which contained the universe in microcosm. Within this miniature world, Noach was obliged to give himself totally to the care of each of the animals, as well as the humans, that were ensconced within the ark.

His entire existence was both a constant labor of feeding and caring for the creatures, each according to their specific needs and schedules, and simultaneously an act of protection for himself and his family - sheltered as they were within the confines of the ark.

So on the one hand he was being protected from the outside forces of the flood, and on the other hand, his primary function in the Ark was to give to those who needed his care.Based on this state of existence, once the flood was over, Noach was able to rebuild a humanity based on a balanced equilibrium of giving and receiving.

The Energy of the Week:
A Vessel of Giving and Receiving

Our existence is a constant flow of giving and receiving.

To create a harmonious balance we must be sure that even as we protect ourselves and our loved ones, we are also giving out to the universe.

In order to give we must know how to receive, and in order to properly receive we must learn the art of giving, this way we complete the circuitry of life’s flow.

This week’s Torah reading imbues us with the energy of attaining this balance, to be able to give openly and simultaneously be capable of receiving that which we need to continue this cycle of receiving/giving.

We ourselves become an ark, a vessel, of reciprocity, and the energy of giving and receiving flow seamlessly through us, creating a harmonious, balanced universe.