JEWISHSOULJOURNEY.COM

HAR SINAI - SEARCHING FOR THE MESSAGE

Jewish Soul Journey — Tue, 07 Feb 2012 07:50:09 GMT

This world is filled with treasure hunters—people looking for riches in all of its forms --wealth, power, position and glory. They search high and low for clues and directional signposts to show them the way. A recent article reported on the activities of one of the most successful hedge fund managers in the world whose fund returns a whopping 36% a year (net before fees). To accomplish this he uses a vast array of sophisticated computing equipment reputed to be worth over 600 million dollars and 150 employees who hold doctoral degrees in fields as diverse as astrophysics and linguistics rather than in finance. All of this combined brain power is used to sift through huge amounts of raw data eliminating what appears to be irrelevant information or “noise” and scrutinizing what remains for patterns with the goal of discerning investment trends and directions. If we think about it, the tools for this search may be new, but the methodology is not. It is the age old process of mining for minerals and gold by clearing through tons of dirt and rock to reveal the riches within, using computers rather than digging tools.

So much of mankind is on a seemingly never ending search for success and fortune, however, at best, their endeavors produce only transitory gains. This is in contrast to the enduring legacy of our nation which we acquired 3300 years ago when we merited to receive the durable, eternal wealth of our holy Jewish teachings (Torah).

At the giving of the Torah, we were not asked to be searchers seeking out subtle clues and vague directives. We did not have to explore the heavens and plumb the depths of the seas. We did not even have to climb to the top of the lowest mountain upon which it was given in order to receive it. It was brought down to us—by our leader and emissary, Moshe Rabbeinu. The question then as now was not how to find it, but rather how are we to comprehend, appreciate and incorporate its treasured value into our lives? There are maps and guideposts that are available to help us with this exploration. All it requires is for us to take a fresh look at some old familiar landscapes.

To start we might wish to consider the place of its presentation. The desert is a place that is separated from the busyness of the world—a place where the world’s standards and distractions do not impinge—a place where we lacked the ability to be self sustaining, but in fact had to rely upon the Creator’s (Hashem’s) kindness and protection. In this place, greatness is measured in humility rather than in power and wealth for ones’ very survival depended upon the willingness to humbly accept the direction of the Creator of the Universe. And thus we find our first prerequisite for “mining” the treasure that is our Torah—that is the ability to allow the Torah to guide us rather than us making determinations that impose our own limitations upon it.

Another key for accessing the Torah’s eternal wisdom and guidance is derived from the fact that it was given from above but was received below. This alludes to the fact that the Torah emanates from a place that is “above” natural law, but in order for us to benefit from the wealth of our Torah these teachings need to descend into all facets of our lives.

How does this happen? Ordinarily, it is difficult to evoke changes in habits and behavior, therefore perhaps the intense roaring thunder and streaking lightening bolts at Har Sinai may have been much more than just an introduction of the giving of the Torah but actually served to “jolt” the whole nation out of their old mind set in order to elicit the new spiritual revelation that was to follow. For us it can serve as a lesson reminding us that before valuable growth in the service of Hashem) can occur, there often comes a challenging “storm” – ie: a difficult situation or person that jolts us and in so doing actually helps us to realign with Torah directed sensibility and sensitivity.

This perhaps explains the fact that the entire nation experienced a transposition of the senses in which they heard what they saw and saw what they heard. We, who are the beneficiaries of the Sinai revelation, can continue to benefit from this vital experience, if when hearing of some else’s difficult problems – we see what we can do to help them. Likewise when we see someone struggling – if we allow ourselves to hear our inner voice guiding us as to how we can react most sensitively to their needs, we will hopefully bring closer the final redemption (geula), may it be soon in our days.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

THE MANNA - HEAVEN'S NOURISHMENT FOR THE SOUL

Jewish Soul Journey — Tue, 31 Jan 2012 12:40:05 GMT

“He who recites the chapter of the (Manna) ‘Heavenly bread’, written in Torah section (Parshas Beshalach) (16: 4-36) every day is assured that he will not lack food” Talmud (Gem. Yerushalmi). The commentator (Levush) explains that this chapter teaches that G-d provides each day’s substance – just as He provided the manna each day in the wilderness.

Would that we could see with the pure eyes of a child for whom the world is filled by Hashem with wonder and delight. Imagine the reaction of the younger members of the generation of the desert (Dor Hamidbar), who only received their nourishment from the “heavenly bread,” entered the land (Eretz) Yisrael and saw agricultural produce growing from the ground, they no doubt considered it a supernatural event. We, on the other hand, see our food as common place taking it for granted, but consider the life support system that provided food, water, and protection to 3,000,000 men, women and children along with their herds and flocks in the desert for forty years that was truly an open miracle. Yet, both systems are part of G-d’s (Hashem’s) miraculous governance of the world – a Divine providence (hashgacha) that can be perceived by us as miraculous if we but choose to take the opportunity to do so.

The Mann was a wondrous source of nourishment. The sustenance provided to us in the desert (midbar) did not require the expenditure of physical effort, nor were needed any of the labor intensive tasks ordinarily associated with the growth and production of food and its preparation. We might, therefore, be tempted to think that the generation of the midbar was not only freed from the obligation of earning a living but absolved of all of the challenges related to this endeavor. However, such is not the case.

The unique challenge of the Dor Hamidbar lay in the fact that they had absolutely no physical control over their food, water or protection. Thus they were simultaneously confronted with the test of feeling vulnerable to the elements while at the same time experiencing complete dependence upon the benevolence of the Creator.

In fact every single necessity upon which their physical well being depended was not in their “hands”. They had no fertile land, no rivers teaming with life, no reservoirs filled with water or towering forests to provide timber and game. They had no homes and no sense of permanency. Although a tremendous surplus of manna fell each day, each person was allowed to collect only what he or she needed for that day alone. With the exception of the extra portion that was allotted for Shabbos, the manna was not permitted to remain for even one extra day for if additional manna was gathered, it would immediately spoil. Thus they were never able to establish any “physical security” or feeling of independence.

Though it would seem that they were able to obtain manna without effort or exertion, that is far from the truth. The efforts that the Dor Hamidbar had to make in order to “earn” their food, was a constant “exercise” in (faith) emunah and trust (bitachon) at the highest level, as the Sages inform us: “Who is strong? One who surrenders his inclination to the will of Hashem.”

The reward for these efforts was a “spiritual food” that nourished the body by feeding the soul. Like all things spiritual it had no physical limitations or boundaries and was not the subject of the natural laws of cause and effect. Each person received the same size portion regardless of size or weight and yet each person felt satiated . (The message to be found within this phenomenon is very profound in that at the level of pure soul we are all equal and therefore each individual received the same sized portion.) However, there were certain differences that each person experienced dependant on their spiritual level. If the Mann was left close or far away, and the need of preparation and flavor were based on the level of one’s righteousness.

The more virtuous found their portions ready to eat at the entrance of their tent, while the less upright had to search further a field and then prepare it according to their needs. These distinctions served as a daily “bench mark” of one’s spiritual level and thereby served as an incentive to constantly improve.

The whole creation exists consisting of the three dimensions of place together with time and soul. Using these concepts of place, time and soul, we can analyze the distance, placement and preparation of the manna connecting them to specific objectives of spiritual achievement.

The absolute and constant reference point for place is reflected through Hashem’s Holy Name, HaMakom which means The Place. This conveys the idea that Hashem is that eternal and unchanging reference point. Distance or closeness to Hashem is reflected in our ability to see Him as everywhere. With this in mind, perhaps we can say that the placement of the portion of the manna at a specified distance from the recipient reflected that individual’s level of awareness of Hashem’s governance, the hashgacha pratis within that person’s life.

The degree of preparedness of the manna can be understood as reflecting the dimension of time.

The amount of time spent in excessive preparation is time lost from its potential supernal enjoyment. Those people who measure time by the inexorable ticking of the clock will find that their preparations will take a “natural” course; while the person who recognizes Hashem’s control of time can merit “super natural” intervention being able to use this Divine gift to “capture” moments otherwise lost thereby revealing the eternality within each second.

Last but not least, the amount of spicing necessary for the manna may well reflect our varying needs for excitement, stimulation and pleasure in this world. For those who have accustomed their “diet”
to appreciate nuanced “spiritual flavors” of the perfect blend of love (ahavah) and awe (yirah), all of ones activities directed toward the service of Hashem will produce supernal joy and pleasure, being able to favorably savor even challenging experiences; while those still far from becoming “connoisseurs” in “spiritual delights” may find themselves still engaged in a sub-optimal search for “artificial flavors”.

Now perhaps we can understand why Chazal teach us that those who recite the section (Perek) of the Mann every day are assured that they will not lack food, because recitation of this chapter is our acknowledgement, in Divine hashgacha, that it is the Creator who is the true provider for everything in its right place and proper time

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

MITZVAH GORRERES MITZVAH - A GOOD DEED DRAWS ANOTHER GOOD DEED

Jewish Soul Journey — Wed, 25 Jan 2012 20:05:24 GMT

It was early evening and Rabbi and Mrs. Stein, who lived in New York, were on their way back to Jerusalem, where they were staying, after a nice visit with some of their family in the city named Betar Illit, when Rabbi Stein noticed a lone couple waiting at a bus stop on a cool evening. Since the Stein’s had room in their car, as well as warmth in their hearts, he pulled over and offered to take them to their destination. Upon entering the car, the couple introduced themselves as Rabbi and Mrs. Fried and then expressed their whole hearted thanks, as now they would hopefully be able to catch the last bus going to their home in the Northern (Galil) part of Eretz Israel and pick their children up from the babysitter at the time arranged. Throughout the ride they had a congenial conversation which focused on the Fried’s beautiful (shevah brochas) seven days of wedding celebrations for their oldest daughter which they just finished celebrating in this city of Betar. As they reached the bus stop just in time, the Steins wished them well, said (mazal tov) congratulations again and Rabbi Stein handed Rabbi Fried two hundred shekels to give as a gift to their newlyweds.

About five years later, Sarah and a few friends were on a bus making its way over the hills of the beautiful upper Galalee heading for the city of Tzaft for Shabbos. As Sarah, an (adel baalas teshuvah) a sweet sincere spiritual searcher from the States, looked out at the constantly changing breathtaking scenery, she began to reflect on how her spiritual journey likewise had taken many amazing twists and turns from the halls of secular academia to an English speaking (kiruv) Jewish seminary for beginners in the Holy land.

Little did Sarah know how much the double holiness of Shabbos and Tzaft would add another wonderful turn in her spiritual metamorphosis! Without knowing them previously Sarah’s hosts, the Stein family, who had recently moved to Tzaft from New York, were very impressed by her sincerity and good (medos) attributes, took her aside privately and spoke with her a few minutes about a possible (shidduch) wedding match with a fine young man named Yosef who had a similar background and excellent medos that had graced their Shabbos table a few weeks earlier. After Shabbos since Sarah sounded interested in hearing more the Steins gathered information from both Yosef and Sarah – the numbers of friends, relatives and (Rabbanin) Rabbis - so that they could try to put together the shidduch. Within a week the Steins were given a “green light” for Yosef and Sarah to meet at their home. It wasn’t too long, with some minor turns and twists, before the Stein’s were being congratulated for helping this lovely couple to become engaged. Over the few days a number of people asked the Stein’s how they merited to be the (shadchans) match makers for this amazing shidduch of this beautiful couple who each came to (Yiddishkit) Orthodox Judaism with such great (merias nefesh) efforts and sacrifice. The Stein’s themselves didn’t have a clue as to how to answer this question, until the day before the (la-chaim) engage party, when Rabbi Stein received a phone call from a man named Rabbi Fried who was the one who originally arranged for Yosef to be a guest at the Stein’s for a Shabbos a number of weeks earlier.

After exchanging mazal tovs, Rabbi Fried, who was the one who introduced Rabbi Stein to the then( bacor) bachelor Yosef just a few weeks earlier with the intention of helping him find a shidduch, added the following; “You probably don’t remember when and where we first met, so let me tell you so that you can better understand possibly why it was you merited to be the shadchan for this wonderful shidduk. About five years you not only were kind enough to pick up me and my wife up at a bus stop in Betar but you also added the mitzvah of (hachnasas kallah) helping our daughter - the bride. Therefore perhaps that mitzvah with us and our daughter drew with it this mitzvah of (chason) groom and kallah - as the Chazal teach us:

Mitzvah gorreres mitzvah!!! A good deed draws with it another good deed

May we all be (zoche) merited to fulfill many mitzvoth

VISIT OUR NEWEST BLOG-TORAH TRUTH AND BEAUTY.COM

Jewish Soul Journey — Wed, 18 Jan 2012 06:20:03 GMT

TORAHTRUTHANDBEAUTY.COM

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

MAKING MONEY WHILE WRITING CHECKS

Jewish Soul Journey — Tue, 17 Jan 2012 21:01:21 GMT

Some people think that the blessings attached to giving sedaka are only wishful thinking, but in truth distributing charity is a guaranteed certified “contract” with the “Treasury Administer” of all spiritual as well as material assets. It is stated in the Talmud (Gemora Baba Basra 9b) that if one pursues opportunities to do charity, the Holy One, Blessed be He, provides him with sufficient funds to achieve that lofty goal. Since man was not created for himself but only to help others as much as he is capable, it is stated in the Rambam that G-d provides some men with more than they need to act as His representatives to distribute their surplus funds to the poor. These people are not only administrators of His charity fund but they are His partners in the sustenance of His universe. (Hilchos Matnos Aniyim).

The Torah encourages a person to perform kind deeds in order to be rewarded. This is in order to demonstrate publicly to one and all that the bounty one reaps from his kindness is as predictable as the harvest the farmer gathers from his planting. The philanthropist should train himself to feel that there is no loss involved in tithing – it is all guaranteed gain. It is not merely permissible to look forward to riches as a result of charity, it is an obligation! (Sefer Tzedakah Treasury by Rabbi Avrohom Chaim Feuer).

The following true story about Yosef which gives a glimmer of just how speedily and efficiently the charity (sedaka) equation can work: Yosef has spent much of his life learning and teaching Torah. Throughout the years of raising a large family, he experienced first hand how helpful other people’s act of kindness (chesed) helped him to continue his learning. Yosef always yearned to be on the giving side of chesed and now these last few years after he received a considerably large inheritance, he was finally able to give sedaka in a much more substantial way.

At first it sounded so easy to just start writing larger checks to those in need and the many wonderful charitable institutions, however Yosef began having second thoughts before writing each check on how much and how often he could afford to give away a portion of his new received resources. He noticed that whenever he would think of an amount that he would like to offer, his mind and emotions would gang up on him with a long list of rational concerns like: Are you sure you can afford so many generous donations after all he had a long list of both foreseen and potentially unexpected needs and wants for his own growing family. In the end Yosef often found himself writing the checks for about half the amount that he would originally think of giving.

One day Yosef decided to invest a large sum of money into the stock market. The particular stock which he chose to invest in had depreciated greatly in the last year and Yosef felt that it was now greatly undervalued. With trepidation Yosef bought the huge amount of shares at the end of the trading day. The next morning just after Yosef finished praying (dovening) he noticed a very pious Jew (yid) in the synagogue (schull) who the previous Pesach he had given a sizable check to and therefore Yosef once again decided that since it was less than two weeks before the Jewish Holidays (Yom Tov) and the money would be will spent by such a righteous person he thought of writing this righteous person (tzadik) a very generous size check. In those same moments Yosef saw another (impressive) chashuver yid learning with such a love and earnestness that he once again couldn’t help but feel this fellow Jews sincerity and deep connection with G-d (Hashem) and His Torah and once again thought of writing him a very generous amount, however by now the doubts and compromising starting to descend upon him like a cascading torrential storm, with convincing questions like: Are you sure you can afford it, after all just yesterday you invested so much money and who knows how much it might go down in value?

This inner conflict of what he could afford lasted for a few minutes until at nine-thirty A.M., at the same time that the stock market begins its new trading day, Yosef pushed aside his doubts and fears and wrote a very generous check, for the full amount that he had originally thought of, for each of these pious people. After arriving home Yosef decided to check how the large amount of stock that he had purchased the day just before was doing. Well, by now you probably know how the story ended. Yes, the stock had risen so much in that one hour that he had profited many times more than total amount of the large sedaka checks he had just written. Yosef not only helped those righteous yidden with their Pesach needs but he merited a very handsome profit in the process. Now the connection and relationship of the blessings promised for doing sedaka may not always be so obvious, but we can rest assured that our “Financial Manager of the Universe” always fulfills His end of the bargain. Happy check writing!

22 - SELF AWARENESS

Jewish Soul Journey — Tue, 17 Jan 2012 20:42:13 GMT

ALL TIME PITFALLS - PISOMS & RA'AMSEIS

Jewish Soul Journey — Tue, 10 Jan 2012 19:44:37 GMT

In a few impacting verses (pesukim) in the beginning of the Book of Exodus (Sefer Shemos) , the Torah sets in motion the political and emotional forces that were to keep the children of Israel in bondage for the next two hundred and ten years. These same forces have operated as a snare throughout history and are present today, only the stage setting has been specially designed to lure this generations unwary into its web of spiritual bondage. The mindset that led to their subjugation in Egypt was their yearning to be like everyone else - to assimilate into the culture of whatever country they found themselves in. There are those who in their eagerness to be a part of the culture, may mistakenly replace their service of the Creator (Hashem) with loyal service to the governing regime in a manner far beyond and above that which is required by the ordinary dictates of good citizenship.

Pharaoh, who personifies the Jewish nemesis, the yetzer hara, understood that as long as the Jewish people were living in accordance with high standard of spiritual development referred to as the “Children of (Bnei) Israel,” he would not be able to subjugate them. They were the beneficiaries of Hashem’s promise to Avraham our forefather (Avinu) In order to prevent their assimilation, Hashem transformed the appreciation the Egyptians previously had into a feeling that the Bnei Israel had become a threat to them. Pharaoh, then changed its form, face and presentation in order to subjugate the Israelites and turn them into servants of the state.

To induce the Israelites to participate in their building program, the Egyptians hung a brick kiln around Pharaoh’s neck, inviting the Jews to join him in brick making. Each man went to work making as many bricks as possible, which thereafter became the expected quota. The Jews thus became willing accomplices in their own enslavement, wooed and won over by this appeal to “love of country.” This technique, oft repeated in Jewish history.

Modern society today poses a different but equally challenging test, by luring its citizens towards the ephemeral standards of the times. Their value scale of success is graded by such “yardsticks” as how wealthy and famous one is. The lifestyle that emerges from this philosophy can be as, if not more, detrimental to spiritual growth than the servitude imposed by the Egyptians.

Addicted to Bondage

By the time the Israelites began to see the futility and hypocrisy of their alliance with Pharaoh, it was too late. The Bnei Yisrael were given the task of building arei miskenos, cities, whose names were Pisom and Ra’amseis. The word miskenos has the same root as the word miskein which means misfortune or poverty. Pisom means sudden or immediate. It also can refer to the mouth of the abyss, pi tehom (Midrash Rabba I:10). Ra’am means loud, like a thunderclap.

In our hectic lives, where sudden and immediate claims upon our time are an all too frequent occurrence, if we are not discerning, we may find that we are building Pisom. We may also necessarily be building Ra’amses, since these calls to duty are usually loud and very difficult to ignore. One of the ploys of the yetzer hara is to persuade us that we must accomplish everything we have set out to do which can lead to feel overwhelmed. Pharaoh well understood that working without respite on purposeless tasks that could never be completed would weaken the physical, mental, emotional and most importantly spiritual health of the Nation.

Acting too quickly and assuming excessive obligations without enough considered thought as to their value and purpose can make a person feel as if they are enslaved. The work was kasha, hard. This word is related to the word for straw, kash, to hint to us that work is hard when it is like straw to us, that is, when it is commonplace and purposeless. Mortar, chomer, which in Hebrew also means material, represents that which is stripped of spiritual content and inspiration. Even without purpose and without inspiration we can still produce leveinim, bricks, but when one works under those circumstances they are reduced to field laborers (avoda basadeh) deprived of higher motivation, dignity and joy.

Salvation

But take heart; there is a way out. There is an answer that may surprise us.

When we stop and take stock of our options and our strengths, the time we have, the things we must do in order to fulfill our obligations as Jews as opposed to those things that we may be doing to serve some other cultural demand, we may be pleasantly surprised by the result. We may be able to simplify our lives and our goals and live in greater harmony then we ever thought possible. The job of the Egyptian taskmasters was to maximize the burdens upon the Israelites which ultimately shortened their servitude and enhanced their purification in the caldron that was Egypt. It is precisely when the “task masters of time” bear down upon us that we have the opportunity to cull the necessary from the unnecessary and focus upon those matters that are essential to our avoda can be reached by sincerely asking for Hashem’s help in the process.

This will actualize Pharaoh’s fear that we will “go up [be raised up] from the land.” “The land” which represents our physical and mental attachment to this world will no longer have a hold on us. When we cleave to Hashem through His Torah, we will be elevated to a higher level of consciousness referred to as “the children of (Bnei) Israel.”

The Torah teaches us that the more the Jewish nation was afflicted the more they increased and spread out. This means that even during this period when we, as a nation, were far from reaching the perfect service of Hashem, His Divine Radiance was still with us. In the dark and immoral environment of Egypt, Israelite slaves, who were deprived of all the benefits that culture and civilization are thought to bestow, were being forged into a holy nation. The very harshness of the bondage actually strengthened the potential in each Israelite, so that when the time was ripe, Hashem would redeem us. The teaching here is very profound. We do not ask for tests, but if they come, they can inspire our best performances. From this spiritual plateau we will not only be free from Pharaoh and Mitzrayim but we will be able to fulfill the will of the Creator in the holy land of Eretz Israel.

May we merit this soon in our days.

GOSHEN - THE GATEWAY TO HAPPINESS

Jewish Soul Journey — Sun, 08 Jan 2012 08:26:57 GMT

All too many people in the world today have been led to believe that by filling their time with new exciting activities and gadgets they will reach a state of existential happiness, however statistics have clearly shown that inner peace and happiness has actually decreased throughout society, while at the same time prescription medication for depression and the need for psychological counseling have all greatly increased. If money, power, fame and thrills are not the kind of “currency” that can acquire true happiness, it behooves us to look into the Torah for an insight on how to merit inner peace and true simcha.

Perhaps we can derive a hint on how to achieve this awesome goal through looking into the D.N.A. of the land of Goshen, whose name is the exact numerical value of simcha. What could be a connection with the land named Goshen, where our nation was “cultivated”, and simcha? Perhaps one lesson we can derive is just like a parcel of land needs to be cultivated, seeded and then tended until its produces the finest of “fruits”, in order to “harvest the fruits” of true simcha, the “soil” of our potential needs be “cultivated” through Torah, “seeded” with mitzvos and “nurtured” through misim tovim.

As the Gemora Shabbos (30b) teaches us that the Divine presence rests on a person “… only through the joy of a mitzva”. And as David HaMelek informs us “Serve G-d with joy, come before Him with song”. - Tehillim (100:2)

May we soon merit through our simchas shel mitzvos to transform the “draught” of galus into “bumper crop” of the final geula.

FROM A DESTROYER TO THE YESHIVA VIA AN ASHRAM

Jewish Soul Journey — Mon, 02 Jan 2012 20:42:32 GMT

Avraham, at nineteen years of age, received a draft notice informing him of his candidacy for military service. Since he didn’t relish the idea of becoming a foot soldier in the Vietnamese jungles, Avraham immediately enlisted in the Naval Reserve which obligated him to serve two years of active duty followed by four more years of monthly reserve meetings.

After a short basic training, Avraham was flown to his new duty station, the USS Reeves, a guided missile destroyer, stationed in Japan, that housed to four hundred plus sailors. After leaving port, heading towards their duty station off the coast of North Vietnam, the ship was engulfed in a raging typhoon which caused it and its hapless crew to bob up and down like a cork, listing and rocking among the surging thirty foot waves. When the storm reached its peak, the Captain reassured all those on board that the ship was virtually unsinkable because it had a stabilizer mechanism.

After surviving the storm, Avraham, who was raised as a Reform Jew, would often go to the back deck late in the evening and gaze up into the star-filled sky. He was not only awed by its beauty and the sheer magnitude, but more importantly he began to ask himself many penetrating questions such as: What is the purpose of this awesome creation and what is mankind’s role in relationship to it? Since he had until now never received any meaningful answers to these kinds of questions, he decided to pursue this spiritual quest upon his discharge from the Navy.

After Avraham had completed one full year in military service, the USS Reeves returned to the United States. By now the unpopular Vietnam war was challenging Congress to find new exit strategies, which included huge cutbacks in military spending. The Navy, in response offered early military discharges to reservists who had served overseas for at least one year and were now back in the United States. Avraham qualified and within a few days walked down the gangplank for the last time, honorable discharge in hand, happily thinking he was forever free from all Naval obligations and as well as typhoons .

Shortly thereafter Avraham began to fulfill his promise to search for the true purpose in life by putting his back pack and travelling to the Far East. There he attended classes in health and nutrition given by a gifted, highly well educated teacher who was very familiar with diverse cultures and traditions. Astoundingly, in more than one class he expressed his profound respect and admiration for the Divine wisdom of the Torah and its sages. These words stunned Avraham who was relatively uneducated about his own tradition.

Alone one day on a mountaintop, Avraham having already realized that the Far Eastern culture was not to be his destiny, he turned humbly to G-d asking for help and direction. Almost instantly Avraham began humming a Jewish melody that he hadn’t thought of for many years, along with contemplating the words of praise he had just heard about his Jewish heritage. With tears in his eyes and a yearning heart, Avraham now understood the need to journey to Eretz Yisrael and eventually into one of its first Baal Teshuvah Yeshivas to learn more about his Jewish roots.

The Gemora tells us: “All beginnings are difficult” and so it was for Avraham as he “set sail” in the “sea” of Torah he encountered a number of “powerful storms” of doubt and “volatile winds” of indecision that pounded fiercely on his small “craft” which was built out of fragile desires to reach the “shores” of truth. A number of times when his Jewish identity seemed ready to “capsize”, Avraham strengthened his resolve by reminding himself of the Captain’s words that “the ship would always re-stabilize”. Fortunately those “storms” subsided and Avraham merited to marry and begin raising a wonderful family whose “voyage” through life has for the last three and one half decades been exclusively in the “waterways” of the Torah.

May all our Jewish brethren merit to safely reach their souls true “port” of destination soon in our days.

THE ECONOMICS OF TIME

Jewish Soul Journey — Mon, 26 Dec 2011 22:11:05 GMT

Do you believe that only famous people have a unique purpose? Do you think that only larger-than-life personalities have a raison d’etre, and you do not? You might want to reconsider those attitudes, for we all have a Divine purpose – a G-d given, soul driven mission in this world which we may have intuited as a child and experienced through our identification with great people. That secret yearning, to strive to reach ones ultimate potential, is an intuitive message from our souls (neshoma) encouraging us to be that special someone.

In order to achieve this lofty goal we not only need to refine ourselves but it is most conducive to structure our surroundings with supernal cues that remind us of our true purpose and highest aspirations. The third essential “ingredient” is the elusive “dimension” of time. Just like space can be measured, so also time can be measured by the amount of cerebral ticks of our minds as they synchronize with pulse beat of our desires. Time is not just an invention of convenience for personal scheduling but has been given by The Creator to help us define the spatial reality of the Jewish year. Like each room in a house, which each serves a unique purpose and function as designed by its architect and constructed by its builders, how much more so are the coordinates of time, which can be perceived as an ethereal “structure” that have an on the sight Architect and His wise talented “builders” (the Sages) who have authorization to synchronize our calendar with the Heavenly timelines. So let us take an opportunity to focus on the use and value of our precious time.

              When we learn how to manage our time so as to prioritize our tasks and put our service of the Creator (Hashem) first and foremost, then we receive our “promotions”, but first we are tested in using our time well. Although each of the calibrations on the clock is evenly spaced and the hands of the clock travel at a uniform speed, time is not objective and homogeneous, but subjective, varied and responsive to our attitudes and moods. This flexibility gives us an opportunity to make a meaningful choice: We can consider time to be a vessel that can hold a collection of golden eternal currency or see it as merely a container for storing the ephemera of a mundane existence. We are all capable of transforming time by converting it from an earthly time piece into a G-d given gift that can be used as the vehicle for achieving eternal holiness in our lives.

Each one of us has the most desirable of all possible goals for which to strive towards - those being specified good deeds known as mitzvoth which are instruments of eternality. These precious “gifts of opportunity” bestowed upon us by the Creator are embedded within even the most “mundane” task and activity, just ready to transform it into one of overarching   importance.

Mitzvoth are not only limited to great and heroic community projects but any act can be done in service of Hashem when it is done for the right reasons in the correct way.

When we attempt to realign our priorities, there is one force that will not be happy. Our negative inclination (yetzer hara) will use all of its wiles to dissuade us from our goals, which is often an easy task, since the array of opportunities for misaligning time is seemingly endless. [1]   Thus our first step in this process is to ask Hashem for help in refining and maximizing the use of our precious time. The Sages inform us that we need only move in the right direction, creating an opening as small as the size of a pin hole, for the Creator to then open for us opportunities the size of the doors of the Holy Temple (Bais HaMigdash) in Jerusalem, may it be built soon in our days.

Watch an expert packing a suitcase. He or she will be able to put more in and get it to close more smoothly then we ever could have imagined. Our days are like that suitcase in that, throughout each day, we are given opportunities to find corners and crevices of time that are just right for certain activities.

And where is all of this leading? After we have practiced these techniques for a while, we may truly appreciate that each minute of life and opportunity is precious thereby always being inspired to fill that time in meaningful ways with a positive attitude. Through striving to fulfill ones unique abilities our inner creative energy will come bursting forth with joy and dedication. Priorities will then align themselves almost naturally and intuitively and the time we devote to our good deeds will often be expressed in minutes salvaged from the corners and crevices of that “suitcase” we spoke of earlier and placed into the service of Hashem to fulfill His purpose for us in this world. May we merit this blessing soon in our days.

[1] . Indeed, the Sages tell us that the main stumbling block of even the greatest righteous people (tzaddikim) were rooted in the miscalculation of time. This sin of Adam and Chava was not that they ate from the Tree of Knowledge, but that they ate from the Tree of Knowledge at the wrong time. The Sages explain that had they waited until Shabbos, the Creator would have given them permission to eat from this tree. Likewise, King David was judged for marrying Bas Sheva before the Heavenly designated time.

THE LIGHTS OF CHANUKAH - A NEW SPIN

Jewish Soul Journey — Mon, 19 Dec 2011 08:18:24 GMT

Chanukah, unlike the Yomim Tovim, seemingly requires very little of us; we are not asked to refrain from most of our daily tasks. We achieve this zeman’s spiritual goal by lighting the menorah on each of the eight nights of Chanukah, at the appointed time, and in so doing we declare the ability of the compassionate Creator to rekindle our (neshamos) souls even as we experience the depths of galus.

What is the theological “technology” that enables a relatively small flame that burns only for a brief period of time to light up the “spiritual darkness” that envelops the world?

It is well documented that light and sound can have a profound effect upon the human psyche, affecting health and mood. Alternative medical practitioners, utilizing these principles, have developed light-wave and sound-wave therapies which are growing in popularity. It is claimed that these therapies allow the body and psyche to “re-balance and realign” themselves.

To us, as Jews this should come as no surprise as we have been blessed with the holy Torah that has guided us with the inner secret wisdom of spiritual rectification at its source– at the level of soul. Thus we begin our year on Rosh Hashanah with a unique (mitzvah) commandment in that through listening to the sounds of the shofar we become spiritually retuned in harmony with the Creator’s “blueprint”, in plan and purpose, for our neshamas. This supernal “sound wave therapy” helps to guide us in our spiritual journey throughout the New Year.

Due to the harshness of the long galus, Chazal have added to our “prescriptions” of spiritual antidotes, a subtle but highly effective “lazer light wave therapy.” The precisely directed (neiros) lights of Chanukah possess the inner illuminating power to dispel even the most obscurant darkness.

Now let us examine more closely the flames of Chanukah and their profound symbolism. Chanukah represents a bonding of the spiritual with the physical, as seen through the menorah holding the oil and the wick as the flame hovers above. What is the significance of the flame always ascending upward above the wick, the oil and the menorah? This is a physical expression of a spiritual truth that reveals the relationship between the neshama and the (guf) body. Even as the flame hovers over the wick and the oil unlocking their energy bringing forth a radiant light into this world, so too the neshamah infuses the body with lofty goals that reveal spiritual treasures previously hidden within the creation. Without the fuel, the wick and the menorah - the flame would not exist but without the flame - the fuel, wick and menorah would remain inert elements.

To what does this compare? When Moshe Rabbanu ascended to Heaven to receive the Torah, the angels protested saying that the Torah should remain in Heaven. Moshe responded that the mitzvoth of the Torah could only be fulfilled in this world by human beings that were given (bechira) freedom of choice. This means that down here on earth there are certain “spiritually conducive atmospheric conditions” that don’t exist in the heavens.

Through this mitzvah of kindling the light of Chanukah beginning from 25^th of Kislev, (which is alluded to by the 25^th word of the
Torah being - ohr – light) we our privileged to tap into the “light from Above” – the (Ohr ha-Ganuz) hidden light. This supernal beneficence at this auspicious time brings with it insight, clarity and purification.

Oh yes, before we conclude, let us also not forget to enjoy and appreciate the latkes or other fried foods that will be served on Chanukah. This custom celebrates the role of the flask of pure oil found in the restored Bais Hamikdash. Shemen zayis symbolizes wisdom. Perhaps by eating these foods fried in shemen zayis on Chanukah we are simultaneously proclaiming, as well as benefiting from the plentiful flow of Divine wisdom that is available at this auspicious time.

(Shemen zayis is the desirable component of one of the praised seven fruits of Eretz Israel (shivas ha-minim). It is obtained by squeezing the olives with intense pressure. A well know (moshal) example compares the potential within each Jew to the untapped value with the olive, in that our best achievements are often produced when we are under pressure to meet a challenge.)

May our eight day dosage of ner Chanukah’s “supernal illumination” revitalize us, helping to dispel the “darkness” of (galus) the exile and ushering in the long awaited final (Geulah) redemption, shining in radiant splendor, soon in our days.

CHANUKAH & PURIM HIDDEN WITHIN OLIVES & GRAPES

Jewish Soul Journey — Wed, 14 Dec 2011 19:34:11 GMT

There are two popular holidays in the Jewish calendar that can be celebrated even as we perform our ordinary weekday activities. Even though they have no special Yom Tov or Shabbos requirements they do much more than just commemorate events in history. Chanukah with its lighting of the menorah with, ideally, olive oil and Purim, in which wine is the drink of choice, have concealed within these days of joy and celebration, like olive oil that is extracted from olives and wine that exudes from grapes, heretofore untapped hidden powers that can aid us to help to rectify and elevate the entire creation.

How is this achieved and why is it necessary? When Adam and Chava ate the forbidden fruit, violating the specific commandment of the Creator, the yetzer hara became internalized causing an admixture within all mankind of tov and rah. Since four of their five senses - of touch (feeling), sight, hearing and taste - acted as accomplices to the primordial sin, we need to now use those very same senses, in the performance of mitzvos and acts and chesed, to rectify this cosmic error which continues to reverberate throughout the generations.

Partially because of a lack of enough sensitivity and an increase in senseless enmity (sinas kinom), that was a major cause of the destruction of the Bais HaMikdash, our Sages wisely gave us specific additional mitzvos that focus on strengthening our sense of awareness thereby reawakening our sensitivity in our relationship others. How can this best be achieved?

We can learn how to rekindle the proper feelings between each other, through the teachings of the holiday of Chanukah which call for bending over and lowering ourselves, as the naros are ideally below ten tefakim, so as to be able for the flame of the helper candle, known as the shomus, to touch the Chanukah neros until that are lit up. So too in our relationship with people sometimes it is necessary to bend over in order to share our soul’s “flame” help kindle – ie. inspire – our brethren. The “message” hidden within the Chanukah lights is so enlightening that it even has the ability to remove the surrounding darkness for those who are still out in the shuk - ie. - the marketplace of spiritual obscurity, thereby inspiring them to be included in the mitzvah when they joyously proclaim: (Sheasa nesim la-avosanu ba-yamim ha-haim bizman ha-zeh. that Hashem made miracles for our forefathers in this time.

After Chanukah rekindles our feelings for others and gives us clearer insight on how to be best be of help to them, Purim in its own unique way teaches us not only how to be good listeners, while hearing the reading of the Megilla, but to also learn how to hear – ie. understand – the true needs of others so as to best share our blessings with them. How is this achieved? We accomplish this through the other three mitzvos of the day which are sending gifts - of food that need no preparation - to friends, giving charity generously and opening the “doors” of our homes and hearts for a tasty meal and flavorable experience.

Sending readymade foods to friends perhaps on a deeper level sends a message to all our acquaintances that just as this food needs no preparation, we are always ready and prepared to accept you just as you are.

May we, through these mitzvos, once again regain the proper level of love and respect between all of us, thereby meriting the final Bais HaMigdash soon in our days.

KEYING INTO PACHIM KETANIM - PARSHAS VAYISLACH

Jewish Soul Journey — Tue, 06 Dec 2011 19:30:40 GMT

After Yaakov and his family crossed the Yabok River, Yaakov returned to retrieve pachim ketanim — small flasks. There, the Sar of Esau confronted him; what followed was the definitive battle for supremacy between the forces of good and evil. This battle continued to rage throughout the night until finally, Yaakov emerged victorious at which point he was informed of what his new name would become.

The stage was set for this momentous battle by Yaakov’s interest in recovering some small flasks. What could the Torah be hinting to when it informs us that the pachim were small? What relevance does their size have to the lessons in this episode?

Although many people assume that “bigger is better”, sometimes we find that very low-key events or small items actually are the “key” to accessing new horizons of achievement and success.

A key is a relatively small and inexpensive item, but it serves to open important doors. Without one’s keys a person could find oneself without entry into ones own home, car or office.

Like keys that open physical doors, the words of holy Torah open mental and spiritual portals, therefore let us try to “key-in” on the meaning of the name uttered by the Sar of Esau when he announced: “No longer will it be said that your name is Ya’akov, but YiSRAL, for you have striven with the Divine and with man and have overcome.” (Vayishlach 32:29).

The Creator entrusted the “key” to insights and wisdom embodied in our holy Torah to Avraham Avinu. This tradition (“key”) was handed down to his son Yitzchok, who later gave it to his son Yaakov. Apparently at that time since the Bnei Yaakov were beginning their transition from a single family into a nation of millions, it was deemed the appropriate time for the Creator in His infinite wisdom to, so to speak, design within the developing Bnei Israel a tamperproof supernal combination lock for the Torah that only the Jewish people could access.

What is this mystical combination code that binds us with our unbroken tradition all the way back to the Avos? We know that a person’s name reveals his or her spiritual essence, purpose and potential. Therefore it behooves us to unlock one of the deeper meanings within the name given by the Creator to the entire Jewish nation as well as this same name given for our holy land. The Ari Z’l reveals in a few short words one of the mystical secrets of our national name by informing us that the five (osios) letters of the name Y’SRAL are the acronym - roshei teivos – of the names of our three Avos and four Imahos: The Yud of Yitzchak and Yaakov is coded within the Yud of Y’SRAL; the S of Sarah within the Shin; the R of Rivka and Rachael within the Raish, the A of Avraham within the Alef and the L of Leah within the Lamed. Imbedded with our Nation’s name and the name of our land is the spiritual genetic combination of all our Avos and Imahos! The name Y’sral, the “key” – combination code - to our existence is an example of a single word in the Torah that contains worlds of meaning and value.

May we, the Bnei Y’sral, soon merit the final geula allowing all of us to once again live peacefully in our promised land - Eretz Israel.

THE HIDDEN LIGHT - A HIDDEN SPARK

Jewish Soul Journey — Fri, 02 Dec 2011 06:20:36 GMT

Reb Shaya came to our door one evening and asked if he could tell us a story. He knew that we “collect” incidents that reveal the amazing intricacies of Hashem’s hashgachah pratis and we are especially inspired by examples of outstanding emunah and bitachon.

When we heard Reb Shaya’s account of what he lived through and witnessed during the Holocaust, we wanted to ensure that this amazing tale of mesirus nefesh does not suffer the fate of many other stirring stories of incredible heroism in the service of Hashem that no doubt took place in the raging inferno of Europe in World War II but are lost to us.

We hope that this story of how one Jew’s extraordinary courage and sacrifice reveal the wondrous workings of the Creator’s awesome master plan will serve to illuminate the path for succeeding generations.

At the tender age of fifteen, Reb Shaya was deported to Auschwitz and from there to a work camp in Eastern Germany. He considered himself relatively fortunate because, unlike many others, he found himself in a camp where the guards did not beat the prisoners senseless or awaken them cruelly in the middle of the night. Nevertheless, they were fed little and suffered constant hunger, while enduring long hours of back-breaking labor in bitter cold with a minimum of clothing. Among the many unfortunate souls in that camp, there was one righteous Jew by the name of Chaim. He was an older man, yet he volunteered to work with a group of five strong, young men who were assigned to tote heavy metal rails to build a railroad loading station. Young Shaya also noticed that Chaim never ate his soup, which was the only hot dish given to the prisoners all day.

Shaya’s curiosity prompted him to ask Chaim for an explanation. Chaim, who had been the Rav of a shtetl before the war, explained that to save a life, a Jew is permitted to work on Shabbos, and any of the assigned jobs were permitted because their lives were in danger if they refused to do them. However, carrying the heavy rails on Shabbos would only infringe a prohibition of the Rabbanim rather than the stricter prohibition of the Torah. Performing other tasks like cutting or digging on Shabbos, which were less back-breaking, but they would involve the severer prohibition of de’Oraisa.

As for the soup, Rav Chaim explained, he gave his daily portion of soup to bribe the camp “barber” to shave him with a hand-operated shaver rather than a straight-edged razor. Indeed Rav Chaim tried to avoid being shaved whenever possible. To avoid calling attention to his unshaven face during the daily roll call, he tried to stand in the middle of the four hundred plus prisoners.

On one occasion this strategy failed and the commandant noticed him for the first time. He called Rav Chaim forward and asked him where he worked. The commandant, seeing that he was an older man, questioned the overseer why this man was assigned to the hardest work detail. The overseer informed the commandant that Rav Chaim not only volunteered but that he never took a day off, and was also one of the very best workers. The commandant insisted that he be transferred to a less demanding assignment.

Rav Chaim admitted to Reb Shaya that he took no time off because he didn’t want the other five men on his team to bear the extra burden his time off would have entailed.

Moreover, Rav Chaim whispered a nightly Torah lesson in the bunk that he and Shaya shared with six other men. Those softly spoken words of Torah that Rav Chaim had so lovingly committed to memory in a different time and place provided solace and inspiration through the long dark nights in the camp.

Rav Chaim also carefully and clandestinely and at great risk kept track of the Jewish calendar by marking the days on pieces of paper that came in the bags of cement and were smuggled into the bunkhouse. He informed all the Jewish inmates of the arrival of Rosh Chodesh and the Yomim Tovim. The behavior of this tzaddik not only heartened and strengthened Reb Shaya, but remained with him as a lifelong example.

They were separated when most of the prisoners, Rav Chaim included, were taken on a forced march of hundreds of miles to flee the oncoming Russians before liberation. Reb Shaya, too ill to move, remained behind and miraculously survived. Now, more than sixty years later he told us the epilogue to this story.

Reb Shaya settled in Brooklyn after the war. One Shabbos more than thirty years later, a new man sat down next to him in shul. After davening, he introduced himself to the visitor, who did not appear to be very observant, and asked his name and from where he came. The man said that he had lived most of his life in Eretz Israel but was born in a shtetl in Europe. Reb Shaya gasped as he recalled that this was the town where Rav Chaim had been the Rav. Reb Shaya began to recount Rav Chaim’s unforgettable acts of tzidkus and mesirus nefesh in the camp during the war.

The visitor listened intently to each word and began to cry. When he regained his composure, he revealed that Rav Chaim was his father and that this was the first news he’d had of him since they were separated during the war. The two men embraced warmly and emotionally.

As a young man with no surviving relatives after the war, Rav Chaim’s son had been sent to an irreligious kibbutz in Eretz Yisrael by an organization that rescued orphaned survivors. A few years later he married a girl from the kibbutz and they had one son. Twenty-some years later, that son served as a tank commander during the Six Day War. In the first few days of the war, under intense shelling, the young commander lost a number of tanks and men under his command. During a quiet moment in the night, exhaustion overcame him and he slept. While he slept, he dreamed that he saw a pious-looking man who said that he was his grandfather and assured his grandson that he would survive the war if he began keeping Shabbos and the other mitzvos.

Awakened by loud shelling and still under the spell of his dream, he decided to commit himself to learn what it meant to be an observant Jew. By the end of the next day’s intense battle this young man’s tank was the only one of his entire command that was not destroyed.

True to his promise, after the war the young commander left the irreligious kibbutz where he had been raised and went to Yerushalayim to begin learning about Yiddishkeit.

When he started living a life of Torah and observing the commandments, he asked his father and mother if they would also become shomer Shabbos and keep the laws of kashrus. His parents were in a quandary. His mother had learned absolutely nothing about Judaism in her atheistic kibbutz and his father has stopped observing anything long before. They consulted some rabbis in Israel and listened to what they had to say. They happened to have a trip scheduled to the States at that time, and they decided to seek the guidance of one of the renowned Admorim while in America. Their appointment with the Rebbe was scheduled for the next day.

Rav Chaim’s son, with fresh tears, told Reb Shaya that now he knew why he had to come to New York and why he had come to pray in that shul and had sat down next to Reb Shaya. This was clearly the Hand of G-d, pointing him along the way to a renewed commitment to his Jewish heritage.

After this astonishing experiencing, Rav Chaim’s son and daughter-in-law agreed to leave the secular kibbutz and move to a religious community, where they were able to lead a Torah-observant life. Perhaps Rav Chaim’s extraordinary devotion to the sanctity of Shabbos and keeping the mitzvoth was the spark that remained hidden for many years and later ignited the souls of his grandson and his son.

How wondrous are the ways of Hashem!

THE VOICE IS THE VOICE OF YAAKOV BUT THE HANDS ARE THE HANDS OF EISAV (TOLDOS)

Jewish Soul Journey — Mon, 21 Nov 2011 15:07:34 GMT

Upon awakening from sleep, we resume our life’s journey. From the moment that the holy Jewish soul is returned to the body, a fresh opportunity is presented to actualize our lifelong process of growth. How do we achieve this lofty goal?

The Rabbis (Chazal) explain that sleep is the period of time when our soul (the neshama) ascends to the supernal realms. The vacuum left behind causes a temporary influx of what we call – tum’ah – spiritual impurity. Upon awakening this tum’ah recedes to our hands with our sages giving us the knowledge of how to remove it by re-sanctifying our hands.

But even before we do that, t he first thing we do in the morning is say “modeh ani”, proclaiming our humble gratitude to our Creator for showing His confidence in us by restoring our soul to our body, giving us another day of life in which to fulfill Torah and mitzvoth. We surely appreciate that the renewal of our life each day is a gift -- a fresh opportunity to actualize our lifelong process of spiritual growth. How do we achieve this lofty goal in a practical way? We will look a bit more deeply into the spiritual connection between our voices (in which we start the day with “mode ani…” and our hands(that we wash in a uniaque fashion).

The Malbim explains that the hands represent the earthly power and might that lie within the domain of Yaakov Avinu’s brother Eisav; but the voice, which emanates from the realm of the soul lies within the domain of Yaakov.

When Yaakov approached Yitzchok for his brachos, Yitzchok touched him and felt the “hands of Eisav” but heard the “voice of Yaakov”, and thus made the immortal declaration: “…hakol kol Yaakov ---- ve hayadayim yedai Eisav.” (Toldos 27: 22)

Looking more deeply into these words, we come to learn that, according to the Malbim, Hashem desired that Yaakov be given both spiritual and material gifts and blessings, however, material blessings would come to Yaakov not by means of natural cause and effect, but only through hashgacha, through his voice - Torah and supplication (tefillah). If however, G-d forbid, Torah learning and tefillah were to be diminished then the flow of material blessings would also decrease.

Interestingly, the nusach of netillas yadayim, the first blessing of the day, provides a profound insight: “Blessed ( or: The Source of all) are You, Hashem, our G-d King of the Universe, Who has sanctified us with His commandments, and has commanded us on the washing –“netillas yadayim” - of the hands. Notably, the Sages did not choose for this blessing the word “rechitza” meaning “washing” but “netilla” meaning “taking”, as in the bracha of the lulov where we say “al netillas lulav,” on the taking of the lulov, Perhaps a deeper reason for the selection of this - nusach is that just as the mitzvah of lulov is accomplished through the act of “taking hold” of the lulov, so also do we achieve spiritual success with the use of our hands – our ma’aseh yadayim - by “taking hold of “ , i.e., controlling and directing our actions toward the fulfillment of the will of Hashem. May we soon merit to raise our voices and hands together in a unison greeting the Moshiach and the final redemption soon in our days.

All articles appearing on this blog are copyrighted by Rabbi Yehoshua Binyamin Falk. All rights reserved. Permission is granted to share/download/copy this information as long as it is accompanied by the copyright. Separately authored/copyrighted materia

JEWELRY AND THE JEWISH WOMAN'S ROLE - PARSHAS CHAI SARAH

Jewish Soul Journey — Mon, 14 Nov 2011 08:40:19 GMT

Over the past several decades the roles of both men and women in contemporary society have shifted dramatically leaving both genders in the midst of an identity crisis that simply did not exist in earlier generations. So many people today unfortunately caught up in this generational “tug of war”, are finding it more and more difficult to understand and appreciate their purpose and position in this world.

The Torah provides for us in this weeks Parsha Chayei Sarah an invaluable insight within the story of the engagement (shiduk) between Yitzchak Avinu and his wife to be, Rivka. It came to pass that our forefather Avraham Aveinu sent his servant Eliezer to Avraham’s relatives seeking a wife for Yitzchak. Hashem guided Eliezer and gave him the opportunity to observe Rivka’s extraordinary character (midos) and good deeds (ma’asim tovim) through her altruistic act of chesed. It was her very selfless act of kindness that allowed Eliezer to understand that he had found that unique neshama who would be the appropriate bride for Yitzchak. In anticipation of this eventuality, Avraham had sent with him special gifts for the kallah and her family to consummate this stage of the shiduk.

The gifts given over to Rivka were a golden ring called a nezem, and two arm bracelets (Chayei Sarah, 24:22.), therefore there is to endeavor to deepen our understanding of the profound symbolism that lies within these gifts. Since our Torah is an eternal document for all times and all places, these pieces of jewelry are as much a gift for the Jewish woman of today, as they were for Rivka Imainu in that they are capable of offering insights that can help to rejuvenate and revitalize each women’s connection with her proper role even in the midst of our spiritually troubled and discordant times.

The words and actions of righteous Jewish woman emanate from the neshama, the soul which is rooted in a very pristine place deep within. Is it then any wonder that the gift for Rivka was a - nezem – a ring which was used in the place which is the gateway for the entry of the soul – the place where the Creator breathed the soul of life into Adam (Bereishes 2:7).

Our Holy Torah, through this parsha, takes this opportunity to realign material and spiritual values thereby closing the gap between them, teaching each women the secret of seamlessly blending within herself a life of holiness that incorporates softness and strength, kindness and discipline, generosity and restraint. It is not the radiant heat of the sun, but the cool white light of the moon which in its gentle sincere manner changes the course of tides and of man. It is authority that is most effectively expressed in the absence of overt power – by innuendo rather than by direct statement. For all its subtlety don’t think for a moment that it lacks purpose, direction or strength. It is the antibiotic camouflaged in the spoonful of ice cream. It is pure empathetic compassion, objectified, tempered by practicality, seasoned by good judgment and used for the purpose of nurturing and healing those souls given over to her care.

This ring has within it a further message that connects the past with the present in that it had the weight of a beka-- a half –shekel-- and that too is significant. Each Jew was required to give a half shekel gift, a one time gift for the building of the Mishkan as well as a yearly donation of this amount to be used for the communal sacrifices. (Ki Sisa: 30:13; Shekalim, 1:1; Megillah 29b).

The gift of the half shekel was one that every Jew was required to contribute toward the building of the Mishkan, the Tabernacle. It was dedicated to the adonim -- the silver sockets that held the boards which formed the walls of the Mishkan. These sockets are the foundation of the walls of Mishkan, where we made our home with Hashem, even as the woman is the foundation of the home she establishes with her husband.

Eliezer also gave Rivka two arm bracelets weighing ten golden shekels. The two arm bracelets represent the two tablets of the law; and their weight of ten shekels symbolizes the Ten Commandments. (Chaya Sara, 24:22, Rashi). The ring and the golden bracelets are both, being circular, suggestive of the fact each woman is able to complete the connection of the Torah with this world through becoming a conduit using her unique energy that is provided by her holy soul and binding it with the performance of good deeds and acts of kindness. Through these works of chesed every woman is able to greatly rectify this world as a emissary of Hashem through her home and hearth thereby allowing a holy dwelling place for the Divine Presence (the Shekina).

‏

STARS OF THE HEAVENS OR SAND OF THE SEASHORE

Jewish Soul Journey — Mon, 07 Nov 2011 20:00:31 GMT

We are all familiar with Hashem’s oath to Avraham Avinu after the Akeidas Yitzchak - or are we? “The angel of Hashem called to Avraham a second time from heaven. And he said, ‘By myself I swear – the word of Hashem – that because you have done this thing, and have not withheld your son, your only one, that I shall surely bless you and greatly increase your offering like the stars of the heavens and like the sand on the seashore and your offspring shall inherit the gate of its enemy. And all the nations of the earth shall bless themselves by your offspring, because you have listened to My voice.’” (Vayeria - 22:15-17), What is the nature of this promise? After all, if we are likened to the lofty, exalted multitude of stars, what is being added by the words that compare us to the minuscule sand on the seashore?

To add to this quandary, the Midrash Or HaAfelah informs us that this pasuk teaches us the inevitable consequence of our momentous choices: When the Jewish nation complies with the Creator’s will, we will resemble the stars of the heavens, whom no nation can dominate, however when the Nation is defiant, then it will resemble the sand of the seashore that is trampled by every oppressive foot. The Medrash suggests that this promise to Avraham is not exclusively a blessing, for it also contains an admonition. Since we are told that this promise is Avraham’s reward for the Akeidah: - “. . . because you have listened to My voice”, how can we properly understand this Midrash?

Perhaps we can find a solution to the implication of this Midrash, in the pasukim, by considering two well known but seemingly paradoxical paths in the service of Hashem that are actually complementary to each other. One path is to serve Hashem, like the stars of the heavens, by seeing the gadlus haBorei -- the majesty of the Infinite Creator, while the other path is achieved through seeing oneself, like the sand of the sea, through

the lens of shiflus atzmo – our relative minuteness. Through learning Torah we can come to see the gadlus haBorei in every facet within the creation, whereas our tefillos are designed to aid us in reaching a place of equanimity through humbly recognizing our total dependence on the benevolence of the Creator. Just as the waves of the sea wash over the sand constantly purifying it, so do the “waves” of our nusach in tefillah flow through us constantly purifying and realigning our “attitudinal coastlines” according to the will of Hashem.

Furthermore, perhaps we can surmise that even though being compared to the sand of the seashore contains an admonition, there is also imbedded within it a blessing for just like sand when trampled upon maintains its unique resilience and unity, so how much more so is the grandeur of our holy Jewish nation has demonstrated time and time again its resiliency in weathering throughout our shifting historical galus the political, theological and social “storms” that that, have tried to erode away our idealism and solidarity”. Fortunately the blessing given to Avraham Avinu and his descendants to be like the sand of the sea assures us that even though some of the nation has drifted away from the service of our benevolent Creator, soon refreshing “tides of holiness”, captained by Malcus David, will float everyone back to his or her place within the nation so as to be in position to usher in the final geula and rebuilding of our holy Temple. We see expressed in the Min Hameitzar of Hallel as it is said: – “You pushed me hard that I might fall but Hashem assisted me” and then the Hallel continues with the inspiring expression: “The stone despised by the builders has become the cornerstone.”

Another wondrous moshal that can be culled from our being compared to the sand of the seashore; just as grain of sand that becomes imbedded within a oyster can be miraculously become the catalyst for the formation of a precious pearl, how much more so can we, the Jewish nation, that has been swallowed up within the troughs of galus, use this challenging opportunity to reveal the “pearls” of our potential.

May we also soon merit the words at the conclusion of the blessing promised to Avraham Avinu: “And all the nations of the earth shall bless themselves by your offspring, because you have listened to My voice.”

AKEIDAH'S YITZCHAK - WHO GAVE THE COMMANDS

Jewish Soul Journey — Mon, 07 Nov 2011 16:12:49 GMT

In the end of Parsha Vayeira (22: 1 – 19) is the story of what is considered my most as the greatest of all Avraham Avinu’s ten tests. What happened? After many years of yearning and waiting to have a child who would carry on his life work of revealing the presence of the Creator to the world, he was finally at the age of ninety-nine blessed with a son named (Yitzchak) Isaac. The parsha beings with the malakim announcing the birth of Yitzkak, then changes directions and tells the story of Sodom and Lot. There is a brief mention of Yitzchak’s birth and weaning, with the parsha ending with the (Akeidah) was the bringing Yitzchak, who was then thirty-seven years old, onto the alter to be sacrificed as was the seemingly command of Hashem.

Therefore both Avraham and his son Yitzchak went to the Akeidah with total dedication to fulfill the will of the Creator. Both of them had a total appreciation of the value of life, not wasting a moment of it, yet were willing to follow the command of Hashem unquestionably. The commentators explain beautifully all the basic questions, for example: How if there is a commandment in the Torah not to murder and not to bring human sacrifices how could the command of the Akeidah exist? One explanation is that the same Creator that commands us to fast on Yom Kippur – eating being punishable by koras, commands those who are seriously ill to yes eat on Yom Kippur and even making Kiddush.

Then this section of the Torah begins with the words: “And it happened after these things that G-d tested Avraham and said to him, ‘Avraham’, and he replied, ‘Here I am.’ And He said, “Please take your son, your only one, whom you love – Isaac – to go to the land of Moriah; bring him up there as an offering upon one of the mountains which I shall tell you.” Then in pusack 11 the Torah says: “They arrived at the place that G-d had spoken to him; Avraham built the alter there and arranged the wood; he bound Issac, his son, and placed him on the alter atop the wood. Avraham stretched out his hand, and took the knife to sacrifice his son. And an angel of Hashem called to him from heaven, and said, ‘Avraham! Avraham!’ And he said, ‘Her I am.’ And he (the angel) said, ‘Do not stretch out your hand against the lad nor do anything to him for now I know that you are a G-d fearing man, since you have not withheld your son, your only one, from me.’ And Avraham raised his eyes and saw – behold, a ram! Afterwards, caught in a thicket by its horns; so Avraham went and took the ram and offered it up as a offering instead of his son.”

The bomb of a question is how could Avraham follow the command of the angel not to sacrifice his son, if he had originally been commanded directly by Hashem to bring him up as an (olah) offering? That would so to speak be like being commanded by the Owner of the business to do one thing and then being told by a employee not to complete what the owner requested. To answer this question let us first understand what is the power of a mitzvah and what is a angel. A mitzvah is a commandment of the Creator that is the life force of existence. Without the Jewish people fulfilling the will of Hashem, the universe would cease to exist. The main purpose for creation is so that the presence of the Creator would be revealed through our choosing to serve with our free will. With each high quality word or deed we create a good malak and unfortunately with each inferior word or action is created a poorer level malak. Therefore that very malak that spoke to Avraham was created by his efforts towards fulfilling the will of the Creator in bringing his son onto the alter.

Since Avraham Avinu had the ability to see this malak, he was able to discern its level of perfection. Therefore when it is stated in pusak 13: And Avraham raised his eyes and saw – behold a ram – afterwards caught in the thicket by its horns.” The simple meaning is that He raised his eyes and saw the ram, but we will divide the pusak to say first he raised his eyes and saw the malak which was perfect in form without blemish. From this perfectly formed malak Avraham understood that that the mitzvah regarding bring up his son was complete and he didn’t need to do more. Now look back at pusak 2 and you can see that in actuality it had only stated: “take your son and bring him up as an offering”. Since it didn’t actually say that he needed to be sacrificed it was now understood that an alternate offering would be brought in his place. So the pusak 13 continues: “…behold, a ram! Afterwards caught in the thicket by its horns.”

This Torah lesson teaches us not to solely rely on own decisions based on our limited understanding but allowing the Torah to be our guide through the “maze” of this life’s challenges and experiences.

PARSHAS NOACH VIDEO

Jewish Soul Journey — Tue, 01 Nov 2011 13:28:40 GMT

A LINGUISTIC JOURNEY ON (NOACH'S) NOAH'S ARK

Jewish Soul Journey — Mon, 24 Oct 2011 19:59:08 GMT

Have you ever stopped to think about just how much in our lives depends upon (teivos) words? Although in theory, we could manage the basic tasks of survival without them, it doesn’t take much imagination to appreciate that without language we would probably function much as the animals do, but in a less accomplished fashion, since we lack the instincts and physical prowess that they were given. Language is a repository for human traditions and culture. Each nation uses words that convey the collective cultural, historical and geographic experiences of its people and their unique worldview. These words, however, are descriptive, but not creative.

(Lashon Hakodesh) Hebrew is a unique language in that it was the instrument with which the Creator fashioned the creation. Thus the DNA, the blueprint, of the created universe, exists within the letters and words of the (Torah) Five Books of Moses. Consequently a word in Lashon Hakodesh not only describes the subject, it literally creates it and continues to do so.

When (Hashem) G-d brought the flood waters to inundate the world, He directed Noach to build a (teiva) Ark. In Lashon Hakodesh, “ark” and “word” are cognates, that is, they are both composed of the same letters. This is not mere coincidence. There is a profound spiritual message in that equivalence. Sheltered within that “word-Ark”- were all of the precious letters and words which were going to ensure the continued physical and most significantly the spiritual survival of its hand picked human passengers and their ecosystem, the necessary animals, birds and vegetation that made up their world.

This “word-Ark” was constructed of certain specific dimensions. The dimensions of the Ark were (shin) three hundred (amos) cubits long; (nun) fifty (amos) cubits wide and (lamed) thirty (amos) cubits high. The three letters, nun, shin and lamed, which are embedded within these dimensions, form an(rashei teivos) acronym for the three major motivators of human behavior – the (neshama) soul, the (seichel) mind, and the (lev) heart.

These qualities are expressed through the personalities of the three sons of Noach whose names were: Shem, Cham and Yafes. Shem personifies the (neshama) soul in all of us which ideally is drawn to the spiritual and dedicated to learning and following the ways of Hashem. Cham personifies our (lev) hearts through which the emotions are expressed. Yafes personifies our (seichel )intellect whose cultural and esthetic pursuits should ideally be directed at refining and adorning a person’s good deeds and Torah study ( as it is written in the Zohar Chadash Part I parashas Noach, 36a).

Like the Ark - words, too, are a vehicle. They are the repository for our thoughts, ideas, dreams and hopes. Just as the Ark had three dimensions, length, width and height, language has three dimensions. These dimensions in our verbal expression provide the means for setting course and direction and maintaining balance and stability in our lives. The quality in language which gives direction to our thoughts is our seichel, our unique intelligence that assists us in navigating through life’s challenges. This attribute is expressed through the Ark’s shin amos length. The characteristic of language that provides stability and guidance is our neshama which endow us with the spiritual balance that keeps us at an even keel as we face adversity during our voyage through the seas of this physical world. This attribute is expressed though the nun amos width of the Ark. The trait in language which provides the emotional coloration, the vitality and enthusiasm is the lev - our heart. This attribute is expressed through the lamed amos height of the Ark.

We are all well aware of the power of speech which can either build or destroy worlds. When Shem, our neshoma, takes the lead in our lives and focuses us upon the service of Hashem, and Yafes, our minds which supplies the intellectual support for that endeavor and in conjunction with Cham, our hearts providing the inspiration, we are able to produce spiritually empowered (siach) speech spelled out in Loshen HaKodesh - the Sin of Sham, the Yud of Yafes and the Ches of Cham which becomes the vehicle for the Torah directed communication of ideas that shapes and sustains the world.

When Noach emerged from the Ark, he offered (korbano) sacrifices, to praise and thank Hashem. Today, we accomplish this through our words of (tefilla) prayer. Indeed, when we perform the (mitzvos) commandments and make them the primary focus of our lives, they become the guiding light over all aspects of our neshama, thereby transforming our siach, speech, into a sincere appeal for our long awaited (Moshiach) true redeemer. Moshiach spelled in the order of mem, shin, yud, ches alludes to the perfection of all mankind through our Mitzvos guiding our neshamos – Shem - to its fulfillment, then directing our intellect – Yafes to its fullest potential and thereby guiding our heart – Cham - to its fullest potential. This will be one of the powers of healing and rectification that the Moshiach will bring to the world.

May we all fill our (teivos) Arks with (kedusha) holiness so that they can serve as a sanctuary for us in our voyage through this world thereby meriting to complete our passage through the storms of (galus) exile safely returning us to our home port of final (geula) redemption soon in our days.