One of the most famous verses in Parshat Vezot Habracha is the verse "Torah Tziva Lanu Moshe". It is a verse that every child knows!
The Torah that Moses commanded us is the heritage of the Congregation of Jacob" (Deut. 33:4)
"Our Rabbis taught, when a child begins to speak, his father must teach him Torah and Keriat Shema. What is Torah? Rav Hamnuna says: Torah Tziva lanu Moshe Morasha Kehillat Yaakov" (Talmud Sukka 42a)
A heritage means that the Torah is the property of generations before and after, as Rabbi Mordechai Gifter explained, it is incumbent upon the heirs to preserve it intact.
Rambam teaches that since the verse is using the phrase "Congregation of Jacob", and not "Children of Israel" as in the previous verses, it conveys a meaning that the Torah is the heritage not merely of those born of Jewish parents, but it is shared by every soul that joins the Jewish nations and accepts the Torah.
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Selasa, 13 Oktober 2009
Rabu, 05 Agustus 2009
Man does not live by bread alone
Parshat Ekev introduced us to the popular phrase "Man does not live by bread alone" (8:3). However, end of that verse is far less famous, although the second part contains the true message. It reads, "Rather, by everything that emanates from the mouth of G-d does man live." If the point is that G-d's emanations are the source of our lives, why use bread as the subject, when bread only becomes edible through the toils of man? Wouldn't fruits be a better example of G-d's influence on the world?
I heard Rabbi Shmuel Greenberg and saw Rav Hirsch explain that bread is used as the subject because it exemplifies the toils of man, and that the message here is that even when you toil for the bread you eat, don't forget that Hashem (G-d) has toiled for everything that we have, and His goal is not just to sustain us, but to help us live physically AND spiritually. Man should not only seek physical nourishment from the work of his hands, but should seek spiritual nourishment from the word of his G-d.
Jeff Seidel
Worldwide Jewish Network
I heard Rabbi Shmuel Greenberg and saw Rav Hirsch explain that bread is used as the subject because it exemplifies the toils of man, and that the message here is that even when you toil for the bread you eat, don't forget that Hashem (G-d) has toiled for everything that we have, and His goal is not just to sustain us, but to help us live physically AND spiritually. Man should not only seek physical nourishment from the work of his hands, but should seek spiritual nourishment from the word of his G-d.
Jeff Seidel
Worldwide Jewish Network
Jumat, 17 April 2009
In The Innermost Place of Torah There is Silence
Lesson from weekly Torah reading: Parashat Shemini (Lev 9:1-11-47)
By Rabbi Victor Reinstein of Nehar Shalom Community Synagogue
In the very middle of the Torah is a silent space between two words in which can be heard the “still small voice” of God. In parashat Sh’mini is the very middle of the Torah for both words and letters. Ancient scribes lovingly counted each word and each letter of Torah. The word for scribe in Hebrew is sofer, whose root, in fact, means, “to count.” The exact middle of the Torah is not a word, but the space between two words. It is the space that comes between the last word of the first half of the Torah and the first word of the second half of the Torah. These two words are darosh darash, each formed of the same letters of the root meaning “to seek, or to search.” Moses searched for the goat of the sin offering and became angry with Aaron because he and his surviving sons had not eaten the offering as they were supposed to as part of their rite of atonement on behalf of Israel. They did not eat it because they were in mourning for the other two sons of Aaron, Nadav and Avihu, struck down suddenly for offering “strange fire” before God. The grieving father had already stood before Moses and received words of cold comfort that sought to justify the tragedy. Of Aaron’s quiet dignity in his lack of response to his brother, the Torah says, vayidom Aharon, “and Aaron was silent.”
In the Torah’s innermost silence, Aaron’s silence echoes. Moses learned from that silence and came to search not only for the goat, but for understanding in his own heart, announcing to the entire people through the midrashic voice of the rabbis, “I have erred regarding the law, and my brother Aaron came and taught me.” Indeed, in the humility that allows for such admission is Moses’ greatness. The two words that frame the silence in the middle of the Torah, darosh darash, “and you shall search ever so carefully,” beckon us to enter that silence and to search and to listen.
From these words that give form to the Torah’s place of silence, we learn that in a search for truth and understanding we need look to both sides, to past and to future. The Hebrew for truth, Emet, is itself formed of the first middle and last letter of the Hebrew alphabet. Looking forward from the very first letter, aleph, we see the letters bet, gimmel, daled which form the word, beged, clothing, but with the simple shift of a vowel form boged, deceit. So too, standing at the very last letter of the alphabet, tav, and looking back, we see the letters kuf, resh, shin, which can form kesher – connection, or sheker – lie.
The search for truth begins in silence and humility, in the strength to recognize and acknowledge our own shortcomings and mistakes, as Moses did. No one has a monopoly on truth. When woven of the golden threads of silence, spun from the Torah’s innermost place, the garb of truth rests upon us all, joining us together beneath her wing, as a tallis.
In the Torah’s innermost silence, Aaron’s silence echoes. Moses learned from that silence and came to search not only for the goat, but for understanding in his own heart, announcing to the entire people through the midrashic voice of the rabbis, “I have erred regarding the law, and my brother Aaron came and taught me.” Indeed, in the humility that allows for such admission is Moses’ greatness. The two words that frame the silence in the middle of the Torah, darosh darash, “and you shall search ever so carefully,” beckon us to enter that silence and to search and to listen.
From these words that give form to the Torah’s place of silence, we learn that in a search for truth and understanding we need look to both sides, to past and to future. The Hebrew for truth, Emet, is itself formed of the first middle and last letter of the Hebrew alphabet. Looking forward from the very first letter, aleph, we see the letters bet, gimmel, daled which form the word, beged, clothing, but with the simple shift of a vowel form boged, deceit. So too, standing at the very last letter of the alphabet, tav, and looking back, we see the letters kuf, resh, shin, which can form kesher – connection, or sheker – lie.
The search for truth begins in silence and humility, in the strength to recognize and acknowledge our own shortcomings and mistakes, as Moses did. No one has a monopoly on truth. When woven of the golden threads of silence, spun from the Torah’s innermost place, the garb of truth rests upon us all, joining us together beneath her wing, as a tallis.
Minggu, 23 November 2008
7 Commandments that Abraham Kept
Lesson from weekly Torah reading: Parashat Toldot (Gen 25:19-28:9)
"...Abraham obeyed Me and observed My charge, My commandments, My statutes and My laws." - Genesis 26:5
Abraham lived hundreds of years before the time when the first 5 books of the Bible, the Law of Moses, were given to the people of Israel at Mount Sinai under Moses. What, then, where these laws that Abraham obeyed?
One can see a 'remez' (hint) to the 7 laws of Noah here. Commandments, statutes, and laws are each in the plural form. This means that each of these terms are at least 2 in number, adding up to 6. Then charge is in the singular, totalling 7. These 7 things (as a minimal number) are what Abraham is said to have obeyed, when it says 'because Abraham obeyed Me..'
According to the faith of the people of Israel, only Israelites [called Jews in modern English] are obligated to keep all 613 commandments of the "Old Testament." Those individuals who are not members of the people of Israel are only obligated to keep the 7 Laws of Noah - with their subsections. For more information see the NOAHIDE Section of this blog.
Source: http://sagavyah.tripod.com/id3.html
Jumat, 07 November 2008
Go for Your Conversion
Lesson from weekly Torah reading: Parashat Lech Lecha (Gen 12:1-17:27)
G-d said to Abram, "Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you." (Gen 12:1)
The first five verses in this parashah is dealing with conversion topic. Imagine what Abraham had to tell his father.
“Dad. We need to talk.”
“Yes, my son?”
“I have to go to some unknown land because G-d commanded so.”
Probably the foremost challenge in conversion process is when you’re telling your parents, your relatives, and your friends. You hardly can predict their reaction. It’s a very daunting moment. They may look at you (dressed up with strings hanging around from your waist) as if you are an alien from Mars. They may think that you joined the most backward and fanatical cult. And what do you mean you can’t eat from my table anymore?
Almost every converts had to deal with this situation. Remember, for all situation, a convert-in-process shall allow their parents and friends a time to adjust to the idea. I think this is also the main reason why G-d did not command Abraham when they were in Ur Kasdim, his native land, but at later point when the whole family had journeyed and settled in Haran, some hundred kilometers northwards. It is to allow the whole family to wrestle with Abraham’s idea.
As Yanki Tauber wrote in The First Jew:
A Jew is a journeyer. To be a Jew is to be constantly moving from what you are to what you can be, and from what you have made of yourself to yet a deeper truth of what you are. To be a Jew is to be engaged in a perpetual quest to improve yourself and improve G-d's world; to transcend the world and transcend your self; to transcend even as you improve and to improve even as you transcend.
Abraham is the first to struggle the idea that the idols are not G-d. He keeps improving the idea until he reaches the conclusion that there is only one true G-d, the Creator of the universe.
When the family starts their journey, it is written: "Terah took his son Abram, and Lot the son of Haran, his grandson and his daughter-in-law Sarai, the wife of Abram his son, and they departed with them from Ur Kasdim to go to the land of Canaan." (Gen 11:31)
Take notice that actually they knew their destination from beginning. The Midrash notes that Terah ultimately repented from idolatry, however he stops far from the destination because he stops improving, he stops transcending, he stops in Haran, while Abraham continues to higher level. That makes Abram became Abraham, the first Jew, the first convert.
Back to what a convert-in-process may face, if he or she is married, he or she has to deal with their spouse as well. Our parashah seems to tackle this too.
Abram took his wife, Sarai (Gen 12:5).
It is understood that Abraham took Sarah through persuassion. The Zohar explains that because a man is forbidden to take his wife to a foreign land without her consent. Thus, same principle applied to conversion today. For further insights on dealing with parents and spouse, I suggest to read Anita Diamant's Choosing a Jewish Life.
Lastly, Abraham is regarded as the first Jew simply because Abraham did not keep the knowledge for himself, rather he spread it to anyone who would listen and influenced many people to acknowledge G-d (that also tells why Noach failed to be the first Jew). The souls they made in Haran (Gen 12:5) refer to those whom they had converted to the faith in one G-d, for Abraham converted the men and Sarah the women.
G-d said to Abram, "Go for yourself from your land, from your relatives, and from your father's house to the land that I will show you." (Gen 12:1)
The first five verses in this parashah is dealing with conversion topic. Imagine what Abraham had to tell his father.
“Dad. We need to talk.”
“Yes, my son?”
“I have to go to some unknown land because G-d commanded so.”
Probably the foremost challenge in conversion process is when you’re telling your parents, your relatives, and your friends. You hardly can predict their reaction. It’s a very daunting moment. They may look at you (dressed up with strings hanging around from your waist) as if you are an alien from Mars. They may think that you joined the most backward and fanatical cult. And what do you mean you can’t eat from my table anymore?
Almost every converts had to deal with this situation. Remember, for all situation, a convert-in-process shall allow their parents and friends a time to adjust to the idea. I think this is also the main reason why G-d did not command Abraham when they were in Ur Kasdim, his native land, but at later point when the whole family had journeyed and settled in Haran, some hundred kilometers northwards. It is to allow the whole family to wrestle with Abraham’s idea.
As Yanki Tauber wrote in The First Jew:
A Jew is a journeyer. To be a Jew is to be constantly moving from what you are to what you can be, and from what you have made of yourself to yet a deeper truth of what you are. To be a Jew is to be engaged in a perpetual quest to improve yourself and improve G-d's world; to transcend the world and transcend your self; to transcend even as you improve and to improve even as you transcend.
Abraham is the first to struggle the idea that the idols are not G-d. He keeps improving the idea until he reaches the conclusion that there is only one true G-d, the Creator of the universe.
When the family starts their journey, it is written: "Terah took his son Abram, and Lot the son of Haran, his grandson and his daughter-in-law Sarai, the wife of Abram his son, and they departed with them from Ur Kasdim to go to the land of Canaan." (Gen 11:31)
Take notice that actually they knew their destination from beginning. The Midrash notes that Terah ultimately repented from idolatry, however he stops far from the destination because he stops improving, he stops transcending, he stops in Haran, while Abraham continues to higher level. That makes Abram became Abraham, the first Jew, the first convert.
Back to what a convert-in-process may face, if he or she is married, he or she has to deal with their spouse as well. Our parashah seems to tackle this too.
Abram took his wife, Sarai (Gen 12:5).
It is understood that Abraham took Sarah through persuassion. The Zohar explains that because a man is forbidden to take his wife to a foreign land without her consent. Thus, same principle applied to conversion today. For further insights on dealing with parents and spouse, I suggest to read Anita Diamant's Choosing a Jewish Life.
Lastly, Abraham is regarded as the first Jew simply because Abraham did not keep the knowledge for himself, rather he spread it to anyone who would listen and influenced many people to acknowledge G-d (that also tells why Noach failed to be the first Jew). The souls they made in Haran (Gen 12:5) refer to those whom they had converted to the faith in one G-d, for Abraham converted the men and Sarah the women.
B'ezrat Hashem, with G-d's help, the author is now following the footsteps of Abraham.
Kamis, 30 Oktober 2008
The Lessons of Noah's Ark
This week, we read the Torah portion of Noah. What, you don't think that Bible stories are relevant? Here're ten important lessons from Noah's Ark...
One: Don't miss the boat.
Two: Remember that we are all in the same boat.
Three: Plan ahead. It wasn't raining when Noah built the Ark.
Four: Stay fit. When you're 600 years old, someone may ask you to do something really big.
Five: Don't listen to critics; just get on with the job that needs to be done.
Six: Build your future on high ground.
Seven: For safety's sake, travel in pairs.
Eight: Speed isn't always an advantage. The snails were on board with the cheetahs.
Nine: When you're stressed, float a while.
Ten: Remember, the Ark was built by amateurs; the Titanic by professionals.
Learning Torah is is enjoyable - try it, you'll like it!
Source: http://lazerbrody.typepad.com/
Jumat, 24 Oktober 2008
If You Improve Yourself
Lesson from weekly Torah reading: Parashat Bereshit (Gen 1:1-6:8)
Contrary to what most people believe that we need a supernatural savior to save us from our sin, G-d teaches us that Man can always repent and He will forgive him.
"Surely, if you improve yourself, you will be forgiven. But if you do not improve yourself, sin rests at the door. Its desire is toward you, yet you can conquer it." (Gen 4:7)
G-d here tried to teach Cain that if an individual learns from his errors, his slate can be wiped clean. Though we never succeed in removing our base inclinations from our heart, we can control them, for the mind rules the heart. Though we have little control over our desires and emotions, we can control their means of expression, their "garments": our conscious thoughts, words and deeds. We can think, speak, and act in a positive way, regardless of our natural drives.
This verse is a balm to those of us who frustrated by their inability to rid themselves of their mundande instincts and feelings. Our mission in life is to focus on improving the "garments". Through the struggle of keeping this pure, our soul can reach a greater intimacy with G-d than it could otherwise.
Once Rabbi Bunam of Pzsyha asked his disciples: "How can you tell when a sin you have committed has been pardoned ?" His disciples gave various answer but none of them pleased the rabbi.
"We can tell", he said, "by the fact that we no longer commit that sin."
That is improvement.
Source: Artscroll Chumash, Kehot Chumash, Jewish Literacy
Senin, 01 September 2008
You Shall Tithe, Then You Will Become Rich
Lesson from weekly Torah reading: Parashat Re'eh (Deut 11:26-16:17)
עַשֵׂר תְעַשֵׂר - You shall tithe... (Deut 14:22)
Midrash Tanchuma comments that the second part of this compound verb can be read תְעַשֵׁר you will become rich. Thus the Torah teaches if you give tithes, you will become rich, in complete contradiction to those who claim that they can not contribute to charity because they are afraid of becoming poor. This same concept - that tithing will increase the giver's wealth, not decrease it - is found elsewhere in Scripture: G-d says: Bring the tithe into the storehouse... and test Me now with this, if I will not open for you the windows of heaven and pour out of blessing upon you (Malachi 3:10).
Source: Artscroll Chumash
עַשֵׂר תְעַשֵׂר - You shall tithe... (Deut 14:22)
Midrash Tanchuma comments that the second part of this compound verb can be read תְעַשֵׁר you will become rich. Thus the Torah teaches if you give tithes, you will become rich, in complete contradiction to those who claim that they can not contribute to charity because they are afraid of becoming poor. This same concept - that tithing will increase the giver's wealth, not decrease it - is found elsewhere in Scripture: G-d says: Bring the tithe into the storehouse... and test Me now with this, if I will not open for you the windows of heaven and pour out of blessing upon you (Malachi 3:10).
Source: Artscroll Chumash
Kamis, 07 Agustus 2008
Who's Afraid of Big Bad Og?
By Yossy Goldman
Believe it or not, there was a time when Moses was afraid. Yes, the greatest leader of all time--the man who fought and vanquished Pharaoh, split the sea, challenged the angels on High for the rights to the Torah--this spiritual colossus was afraid. Who and what could possibly frighten Moses?
In the end of the parshah of Chukat (Numbers 19:1-22:1) we read that G-d reassured Moses, "Do not fear him." Why did Moses need reassuring? The story is this. The Israelites were about to go into battle against Og, King of Bashan, a mighty warrior, a man who was literally a giant. And Moses was afraid to such an extent that the Almighty had to assuage his fears.
Why did Og inspire such dread in the great prophet? Surely Moses had dealt with more formidable threats in his career. According to Rashi, the story goes back many years. Og (or according to some commentaries, the ancestor of the current king) escaped from battle during the days of Abraham. This refugee then came to Abraham and informed him of his nephew Lot's capture in battle. Abraham immediately went into action, fought the kings who had captured Lot and successfully rescued him. Says Rashi, Moshe was afraid to do battle with Og lest the merit he had acquired when helping Abraham might stand him in good stead.
In other words, the fact that Og had done a kindness to Abraham all those years ago might be considered of such special significance that he would be spiritually protected from harm in the merit of Abraham, the beneficiary of his good deed.
But was it really such a good deed? The same Rashi (in his commentary on Genesis 14:13) informs us that Og's motives were not altogether altruistic. Apparently, by telling Abraham that his nephew Lot had been taken captive, Og was actually hoping that Abraham would attempt to rescue his nephew and be killed in battle, so that Og could then take Abraham's beautiful wife, Sarah, for himself--hardly an act of magnanimous righteousness! Why would Moses be worried about the spiritual merit of conduct tainted by such ulterior motives?
The answer, it would seem, is that although Og's motives were far from unselfish, the fact is that he had done Abraham a kindness. Abraham was grateful for the information and was, in fact, successful in saving Lot from his captors. So, although Og's reasons were less than noble, the end result of his deed was good and Abraham considered it a favor.
That's why Moses was afraid that Og's spiritual credits might protect him. And that is why the Almighty needed to put Moses' mind at ease. Do not fear him, for into your hand have I given him, his entire people and his land.
It is an incredible lesson in the power of chesed, acts of loving kindness. That one good turn, performed so many years back and out of sinister motivation, could cause Moses himself so much anxiety is surely proof positive of the awesome and long-term positive effects of a single act of kindness.
Clearly, from a spiritual point of view, deeds of goodness and kindness have the power to protect us from harm. Performing a single act of compassion or helping someone in need really does have the capacity to shield us. In the end, we are not only helping them but helping ourselves.
Let this story inspire us to be a little more considerate to each other, a little more helpful to those around us. And may our benevolence protect us and our families from any harm.
Source: http://www.chabad.org/parshah/article_cdo/aid/398059/jewish/Whos-Afraid-of-Big-Bad-Og.htm
Believe it or not, there was a time when Moses was afraid. Yes, the greatest leader of all time--the man who fought and vanquished Pharaoh, split the sea, challenged the angels on High for the rights to the Torah--this spiritual colossus was afraid. Who and what could possibly frighten Moses?
In the end of the parshah of Chukat (Numbers 19:1-22:1) we read that G-d reassured Moses, "Do not fear him." Why did Moses need reassuring? The story is this. The Israelites were about to go into battle against Og, King of Bashan, a mighty warrior, a man who was literally a giant. And Moses was afraid to such an extent that the Almighty had to assuage his fears.
Why did Og inspire such dread in the great prophet? Surely Moses had dealt with more formidable threats in his career. According to Rashi, the story goes back many years. Og (or according to some commentaries, the ancestor of the current king) escaped from battle during the days of Abraham. This refugee then came to Abraham and informed him of his nephew Lot's capture in battle. Abraham immediately went into action, fought the kings who had captured Lot and successfully rescued him. Says Rashi, Moshe was afraid to do battle with Og lest the merit he had acquired when helping Abraham might stand him in good stead.
In other words, the fact that Og had done a kindness to Abraham all those years ago might be considered of such special significance that he would be spiritually protected from harm in the merit of Abraham, the beneficiary of his good deed.
But was it really such a good deed? The same Rashi (in his commentary on Genesis 14:13) informs us that Og's motives were not altogether altruistic. Apparently, by telling Abraham that his nephew Lot had been taken captive, Og was actually hoping that Abraham would attempt to rescue his nephew and be killed in battle, so that Og could then take Abraham's beautiful wife, Sarah, for himself--hardly an act of magnanimous righteousness! Why would Moses be worried about the spiritual merit of conduct tainted by such ulterior motives?
The answer, it would seem, is that although Og's motives were far from unselfish, the fact is that he had done Abraham a kindness. Abraham was grateful for the information and was, in fact, successful in saving Lot from his captors. So, although Og's reasons were less than noble, the end result of his deed was good and Abraham considered it a favor.
That's why Moses was afraid that Og's spiritual credits might protect him. And that is why the Almighty needed to put Moses' mind at ease. Do not fear him, for into your hand have I given him, his entire people and his land.
It is an incredible lesson in the power of chesed, acts of loving kindness. That one good turn, performed so many years back and out of sinister motivation, could cause Moses himself so much anxiety is surely proof positive of the awesome and long-term positive effects of a single act of kindness.
Clearly, from a spiritual point of view, deeds of goodness and kindness have the power to protect us from harm. Performing a single act of compassion or helping someone in need really does have the capacity to shield us. In the end, we are not only helping them but helping ourselves.
Let this story inspire us to be a little more considerate to each other, a little more helpful to those around us. And may our benevolence protect us and our families from any harm.
Source: http://www.chabad.org/parshah/article_cdo/aid/398059/jewish/Whos-Afraid-of-Big-Bad-Og.htm
Jumat, 11 Juli 2008
Is Radicalisation Bad?
Written by Rabbi Levi Brackman
Sunday, 19 March 2006
Radicals and radicalisation are the words on everyone’s lips. People are trying to understand the process of how normal people become radicalised to the extent that they become suicide bombers. They therefore talk about radicalisation as if it is always a terrible thing. The truth is however that anyone who becomes enthusiastic enough about a cause can become radical – is radicalism really a bad thing?
There is an extraordinary story in the Bible about a radical. The Israelites in the desert were committing adultery with the Moabite women and serving their idols. In full view of the congregation Zimri leader of the Shimonite tribe takes a Midianite woman into his tent and has relations with her. Upon seeing this, Pinchas the grandson of Aaron the high priest is outraged. He takes his spear and kills both Zimri and his Midianite consort. The commentaries explain that Moses had forgotten the law which explains how an adulterer such as Zimri was to be punished. Out of all the Israelites, only Pinchas remembered the law: “…a zealous one may slay the adulterer.”
This story is fascinating but unclear. Moses was reminded of the law in time to have carried out the punishment himself, so why did he leave it up to Pinchas to act as the zealot? The next part of the story sheds light on this. As a reward for his heroic act in defence of Divine morals Pinchas was rewarded: “Therefore,” said G-d, “I give him my covenant of peace, and it shall be for him…a covenant of eternal priesthoods.” The fact the priesthood was first described here as “a covenant of peace” is significant.
In truth Pinchas was no more of a radical or zealot than Moses and the priests. The difference was that Moses as leader of the Jewish nation, and the priests through their Divine Service in the tabernacle, were both able to channel their passionate radicalism in a peaceful manner. Pinchas on the other hand was neither priest nor leader. He was a radical and a zealot who lacked a channel for his passion and zeal. G-d recognized that whilst his passion for G-d was in itself virtuous, without a proper conduit it could also be extremely lethal. So He gave Pinchas a peaceful way to channel his zeal and passion -- the covenant of peace in the form of the priesthood. Now, like the rest of the priests, his passion for G-d was quenched in a peaceful manner by his service in the holy Tabernacle.
Radicalism, zeal, passion and even fanaticism are not negative traits. They are all neutral qualities that can be harnessed for either good causes or for catastrophically negative ones. Terrorists have learnt how to employ these powerful human traits to perpetrate unspeakable evil. We must beat them at their own game. When channelled positively there is nothing more inspiring than fired up young people passionate about a positive cause. We must not allow the potentially positive traits of passion and radicalism to become dishonoured and sullied by terrorists. Instead we must harness them to create and unleash their relentless positive energy.
Terrorists have demonstrated the infinite power of passionately held ideas. We must harness this power for good. When radicalised by non-violent and positive ideas we have the ability to change the world and make it a better place.
Source: http://levibrackman.com/index.php/Is-Radicalisation-Bad.html
Sunday, 19 March 2006
Radicals and radicalisation are the words on everyone’s lips. People are trying to understand the process of how normal people become radicalised to the extent that they become suicide bombers. They therefore talk about radicalisation as if it is always a terrible thing. The truth is however that anyone who becomes enthusiastic enough about a cause can become radical – is radicalism really a bad thing?
There is an extraordinary story in the Bible about a radical. The Israelites in the desert were committing adultery with the Moabite women and serving their idols. In full view of the congregation Zimri leader of the Shimonite tribe takes a Midianite woman into his tent and has relations with her. Upon seeing this, Pinchas the grandson of Aaron the high priest is outraged. He takes his spear and kills both Zimri and his Midianite consort. The commentaries explain that Moses had forgotten the law which explains how an adulterer such as Zimri was to be punished. Out of all the Israelites, only Pinchas remembered the law: “…a zealous one may slay the adulterer.”
This story is fascinating but unclear. Moses was reminded of the law in time to have carried out the punishment himself, so why did he leave it up to Pinchas to act as the zealot? The next part of the story sheds light on this. As a reward for his heroic act in defence of Divine morals Pinchas was rewarded: “Therefore,” said G-d, “I give him my covenant of peace, and it shall be for him…a covenant of eternal priesthoods.” The fact the priesthood was first described here as “a covenant of peace” is significant.
In truth Pinchas was no more of a radical or zealot than Moses and the priests. The difference was that Moses as leader of the Jewish nation, and the priests through their Divine Service in the tabernacle, were both able to channel their passionate radicalism in a peaceful manner. Pinchas on the other hand was neither priest nor leader. He was a radical and a zealot who lacked a channel for his passion and zeal. G-d recognized that whilst his passion for G-d was in itself virtuous, without a proper conduit it could also be extremely lethal. So He gave Pinchas a peaceful way to channel his zeal and passion -- the covenant of peace in the form of the priesthood. Now, like the rest of the priests, his passion for G-d was quenched in a peaceful manner by his service in the holy Tabernacle.
Radicalism, zeal, passion and even fanaticism are not negative traits. They are all neutral qualities that can be harnessed for either good causes or for catastrophically negative ones. Terrorists have learnt how to employ these powerful human traits to perpetrate unspeakable evil. We must beat them at their own game. When channelled positively there is nothing more inspiring than fired up young people passionate about a positive cause. We must not allow the potentially positive traits of passion and radicalism to become dishonoured and sullied by terrorists. Instead we must harness them to create and unleash their relentless positive energy.
Terrorists have demonstrated the infinite power of passionately held ideas. We must harness this power for good. When radicalised by non-violent and positive ideas we have the ability to change the world and make it a better place.
Source: http://levibrackman.com/index.php/Is-Radicalisation-Bad.html
Kamis, 26 Juni 2008
Choose Your Neighbor
Lesson from weekly Torah reading: Parashat Korach (Nu 16:1-18:32)
The following is Rashi's commentary :
"Woe to the evildoer and woe to his neighbor" (Negaim 12:6). The tribe of Reuben encamped to the south near the Kohathites, which included the family of Korach, the evildoer; therefore many of the Reubenites became enmeshed in his rebellion. Conversely, "Fortunate is a tzaddik and fortunate is neighbor" (Tanchuma 12). Because the tribes of Judah, Issachar, and Zebulun encamped on the east near Moses, who was engaged in Torah study, they became great in Torah (see Nu 2:1-16).
The following is Rashi's commentary :
"Woe to the evildoer and woe to his neighbor" (Negaim 12:6). The tribe of Reuben encamped to the south near the Kohathites, which included the family of Korach, the evildoer; therefore many of the Reubenites became enmeshed in his rebellion. Conversely, "Fortunate is a tzaddik and fortunate is neighbor" (Tanchuma 12). Because the tribes of Judah, Issachar, and Zebulun encamped on the east near Moses, who was engaged in Torah study, they became great in Torah (see Nu 2:1-16).
Kamis, 19 Juni 2008
A Necessary Death Sentence
Lesson from weekly Torah reading: Parashat Shelach (Nu 13:1-15:41)
In this parasha we read an execution of death sentence which probably would raise big controversy in this modern era. The guy was sentenced to death for public Sabbath desecration after ignoring his fellow's warnings.
The entire assembly removed him to the outside of the camp; they pelted him with stones and he died, as Hashem had commanded to Moses. (Nu 15:36)
For Jews, the law to keep the Sabbath is binding as part of the Covenant. Torah juxtaposes the sins of idolatry and Sabbath desecration because they represent the same concept. Just as the idolater denies the sovereignty of G-d, so, too, one who flouts the Sabbath, which testifies to G-d's creation of the universe, declares his lack of faith in the Creator. (This law is not binding to non-Jews however, because they only need to keep the seven laws).
In this modern era, where we tend to place human-rights above anything, what could be the moral of this story we learn this week ? Why is the death sentence necessary ? Why don't we forgive him and let him go ?
The answer lies within the phrase "the entire assembly". Torah constantly teach us that we have to serve law enforcement, i.e. the penalty was to be carried out in the presence of assembly (Sifre), so that others would see the consequences of sin and be deterred from committing it (Deuteronomy 17:13).
It resembles an old Chinese saying, ‘Kill a chicken to warn the monkeys’.
In this parasha we read an execution of death sentence which probably would raise big controversy in this modern era. The guy was sentenced to death for public Sabbath desecration after ignoring his fellow's warnings.
The entire assembly removed him to the outside of the camp; they pelted him with stones and he died, as Hashem had commanded to Moses. (Nu 15:36)
For Jews, the law to keep the Sabbath is binding as part of the Covenant. Torah juxtaposes the sins of idolatry and Sabbath desecration because they represent the same concept. Just as the idolater denies the sovereignty of G-d, so, too, one who flouts the Sabbath, which testifies to G-d's creation of the universe, declares his lack of faith in the Creator. (This law is not binding to non-Jews however, because they only need to keep the seven laws).
In this modern era, where we tend to place human-rights above anything, what could be the moral of this story we learn this week ? Why is the death sentence necessary ? Why don't we forgive him and let him go ?
The answer lies within the phrase "the entire assembly". Torah constantly teach us that we have to serve law enforcement, i.e. the penalty was to be carried out in the presence of assembly (Sifre), so that others would see the consequences of sin and be deterred from committing it (Deuteronomy 17:13).
It resembles an old Chinese saying, ‘Kill a chicken to warn the monkeys’.
Kamis, 12 Juni 2008
Toward the face of the Menorah
Lesson from weekly Torah reading: Parashat Beha'alotcha (Nu 8:1-12:16)
As explained in Exodus 25:37, the Menorah has seven lamps, the three wicks on the right and the three on the left were all directed toward the Menorah's central stem, thus concentrating the light toward the center.
The "right" symbolizes those who engage in spiritual pursuits, while the "left" symbolizes temporal activity. By having both sides oif the Menorah give light toward its center, the Torah teaches that all of man's activities should be directed toward the service of G-d (Sforno).
Source: Artscroll Chumash
As explained in Exodus 25:37, the Menorah has seven lamps, the three wicks on the right and the three on the left were all directed toward the Menorah's central stem, thus concentrating the light toward the center.The "right" symbolizes those who engage in spiritual pursuits, while the "left" symbolizes temporal activity. By having both sides oif the Menorah give light toward its center, the Torah teaches that all of man's activities should be directed toward the service of G-d (Sforno).
Source: Artscroll Chumash
Kamis, 05 Juni 2008
May G-d Bless You and Safeguard You
Lesson from weekly Torah reading: Parashat Nasso (Nu 4:21-7:89)
What's the meaning of the first Priestly Blessing: May G-d Bless You and Safeguard You ?
May G-d bless you with wealth and protect you so that you use the money to perform mitzvos (Badmidbar Rabbah). For as the Sages teach in many places, the best way for someone to preserve his wealth is to use it for charity and good deed. That assures him G-d's continued blessing (Yalkut Yehudah).
Source: Artscroll Chumash
What's the meaning of the first Priestly Blessing: May G-d Bless You and Safeguard You ?
May G-d bless you with wealth and protect you so that you use the money to perform mitzvos (Badmidbar Rabbah). For as the Sages teach in many places, the best way for someone to preserve his wealth is to use it for charity and good deed. That assures him G-d's continued blessing (Yalkut Yehudah).
Source: Artscroll Chumash
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