Mussar - Meshubadim hayyinu _Abarbanel

originally posted July 9, 2013

I wish to credit the great Don Isaac Abarbanel for this interesting insight!

"And if the Almighty had not rescued us from Egypt, behold we, our children, and grandchildren would still be (meshu'badim) enslaved unto Pharaoh in Egypt!"

Well the Pharaohs haven't ruled Egypt in a long time - and it is hard to visualize us Israelites as slaves unto Pharaoh forever! Plus we would have probably assimilated a LONG while ago into Egyptian society and been just poor old Egyptians just as the rest. To take the statement literally; I.e. That we would still be enslaved is hard to comprehend.

Clear your minds of the image of the "evil Pharaoh". Now go back to the time of Joseph and recall a kindlier, gentler Pharaoh. Now, if the Almighty had chosen, HE could have appointed a liberal-minded Pharaoh.  THAT Pharaoh might have listened to Charlton Heston and willingly, or even joyfully released the Israelites from bondage!

Just as Tsar Nikolai I freed the serfs and Abraham Lincoln freed the slaves, a generous Pharaoh could have Let HIS people go without a fight!

What would have been the upshot of such a kinder and gentler ruler? We would be singing "his" praises instead of God's praises!

Thus, Abarbanel homiletically reads meshu'badim in its alternate meaning - mortgaged or indebted or encumbered. Had GOD not forced the issue by bringing Pharaoh unwillingly to his knees we would be be indebted to PHARAOH and not to the Almighty.

Perhaps the most ennobling aspect of our liberation is that we became indentured to GOD HIMSELF. " Kee Lee B'nei Yisro'el Avadim.." The emancipation of other slave societies met with less success. Without Divine intervention and inspiration, "Up from Slavery" succeeded only for the very few idealists.

A sobering thought to precede our last three cups of rejoicing!

RRW

Mussar - V'al Nissecha ...sheB'chol Yom

originally posted Nov. 23, 2010

Hanukkah is a time for celebrating miracles. Enjoy this list of miraculous thoughts!

23. "There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle."
Albert Einstein
24. "The invariable mark of wisdom is to see the miraculous in the common."
Ralph Waldo Emerson
25. "Expect a Miracle!" James Dillet Freeman
57. "Miracles, in the sense of phenomena we cannot explain, surround us on every hand: life itself is the miracle of miracles."
George Bernard Shaw
58. "The world is full of wonders and miracles but man takes his little hand and covers his eyes and sees nothing." Israel Baal Shem
For more Miracle Quotations see Bella Online.


KT,
RRW

Completing the Circle: Connecting V'Zot HaBracha to Bereishit

In the spirit of the time, we invite you to look at the following Insight on the Nishma website at 
http://www.nishma.org/articles/insight/spark5756-1.html

Mussar: Asking for M'chilah - No "Buts" About it

Originally published 8/20/11, 9:52 pm.

Avraham: Rabbi Rich, Yitzi asked me for m'chillah, but I don't feel like giving it to him

RRW: Aren't we taught not to be an achzar and to extend m'chillah when asked? ....

Av: I know, but, I still feel something's not right..

RRW: Is he a repeat offender?

Av: No - it's not that

RRW: Well Av, What is it?

Av: I guess Yitzi did say that he's sorry that he confused me with someone else BUT...he said a BUT in his apology

RRW: ??? Continue

Av: He didn't admit he was completely wrong, he passed the buck and partially blamed me anyway

RRW: Was he right?

Av: Hard to tell. What he blamed me for was something unintentional, hardly worth commenting upon. He seemed to be using blame to rationalize the behaviour that he was expressing remorse over.

--------------------

Mussar: when apologizing don't qualify it with "BUTS"

If you do need to express a reservation or caveat try using a separate conversation or email to point out that issue. Otherwise, the BUT may be m'vateil the haratah.

Shalom,
RRW

Sinat Chinum - Purposeless Hatred

Originally posted July 7, 2010
*****

We are told that the churban Bayit Sheni, the destruction of the Second Temple, was a result of sinat chinum. But what does this term mean?
Most define it in the realm of "cause", focusing on a negative cause for hatred -- which is then expanded by many individuals to include any reason for hatred.
Is it true that there are no possible acceptable or even good reasons to hate? More significantly, though, is one able to control this emotional response of hatred?

Reviewing the sources seeming about the concept of sinat chinum brings someone into the general halachic discussion on hatred in general.  This discussion focuses on how one should deal with this emotion, and what is the correct effect of hatred, not on hatred's cause. In this light, the term sinat chinum may not really be describing anarchy in the causes of hatred but rather anarchy in the effects of hatred.

Further on this subject, I invite you to read a further discussion of this issue in Nishma Insight 5757-22,23: Defining Sinat Chinum on the Nishma website.

Rabbi Ben Hecht

Eichah: Hashiveinu, Ma'os M'astanu, Hashiveinu

Originally published 8/19/11, 10:14 am.
The 2 final p'sukkim of Eichah [Lamentations] are very interesting as we read it.

[Tr: Young's Literal]

5:21 Turn us back, O J-HV-H, unto Thee, And we turn back, renew our days as of old.
5:22 For hast Thou utterly rejected us? Thou hast been wroth against us -- exceedingly?
5:21 Turn us back, O J-HV-H, unto Thee, And we turn back, renew our days as of old.

We ask Hashem to return us after he has found us disgusting - Because the last verse may actually be read as a declarative, namely:

5:22 For Thou hast utterly rejected us! Thou hast been wroth against us -- exceedingly!

-------------------

How does this work?

There are two grounds to divorce a wife, because either

A. She has been "unfaithful"
Or
B. Her Husband finds her unattractive or repulsive.

In the first case Halachah REQUIRES a divorce. Reconciliation and Remarriage are assur
In the second case, the husband may change his mind.

Thus Yirmiyahu points out that we've been rejected as disgusting but not as unfaithful, thus we plead to Hashem to be Returned to Favor



Hebrew Text Below
-------------------

כא השיבנו ה אליך ונשוב (ונשובה), חדש ימינו כקדם.

כב כי אם-מאס מאסתנו, קצפת עלינו עד-מאד

Shalom,
RRW

Sheetat Rema re: Aveilut B'Farhesya on Shabbat Hazzon

 originally posted July 12, 2013

The Rema's sheetah seems pashut -

Aveilut b'farhesya on Shabbat becomes a problem only or primarily when some are aveilim and when others are not. All bets are off, however, when ALL are equally aveilim!

1. The bensching for aveilim is not said on Shabbat, unless all present are aveilim, then it is recited.
2. Same with taking off shoes, when aveilim are amongst themselves they may take them off, otherwise it constitutes Aveilut b'farhesya.

Regarding various melodies, Ashkenazi melodies often reflect the season. This is analogous to Shabbat Shuvah and Shabbos hol hamoed which take on their seasonal characteristics. At Breuer's, tunes from forthcoming Yamim Nora'im are introduced as early as Shabbat Nachamu.

For example, singing L'cho Dodi to Eli Tziyyon. It's simply before Shabbat anyway, especially for those who accept Shabbat early during the summer

As far as the p'sukkim in the Haftarah read with Eichah Trop, we do this on Purim too during the reading of the Megillah. It's primarily a manifestation of the p'sukkim's sentiment.

Best Regards,
RRW

RCA and OU Tisha B'Av Call for Mutual Respect

 originally posted July 16, 2013

July 15, 2013
 
PRESS RELEASE:

RCA and OU Tisha B'Av Call for Mutual Respect
 
In the shadow of the mournful fast of Tisha B'Av, a day which marks the destruction of our sacred Temples in Jerusalem and the onset of countless years of tragedy for the Jewish people, the Rabbinical Council of America issues a heartfelt plea. We call upon all Jews throughout the world to reclaim the glory of our people by refraining from language that divides us and promoting language and deeds that unite us.

Recently we have witnessed a frightening exacerbation of internal discord and an ominous intensification of inflammatory rhetoric. We have heard vile insults, offensive name calling - including the inciteful invocation of the name 'Amalek' -- and vicious personal attacks emanating from all sides on the various troublesome issues which we now confront. We have even witnessed physical violence.  Indeed, in recent months we have seen precincts of Jerusalem's Old City - in the shadow of the destroyed Temple for which we mourn today - become a venue for provocation and insult, rather than a place of unity for the global Jewish community.

We urge all Jews to celebrate the diversity of our Torah community, whatever our ideology or choice of headcovering. Each of us, men, women and children, is a cherished member of our people and we must educate all members of our community to honor and respect each other. We pray that all will one day soon glory in the rebuilding of our nation and our Temple.

We recall the teaching of our sages who noted that the Second Temple was destroyed due to the sin of "sinat chinam" - unprovoked enmity. We therefore, on this eve of Tisha B'Av, call on all individuals and organizations to join us in in seriously dedicate our efforts to creating a world filled with "ahavat chinam" - unqualified love for one another.

May each of us who this year mourns the destruction of Jerusalem, merit to see it rebuilt speedily in our days.


Best Regards,
RRW

K'riyyat M'gillah at Night

originally posted on March 3, 2014

מסכת מגילה פרק ב

ב,ה  כל היום כשר לקרות את המגילה, ולקריאת ההלל, ולתקיעת שופר, ולנטילת לולב, ולתפילת המוספין, ולמוספין, ולווידוי הפרים, ולווידוי המעשר, ולווידוי יום הכיפורים, לסמיכה, ולשחיטה, לתנופה, להגשה, לקמיצה ולהקטרה, למליקה, לקבלה, ולהזיה, להשקאת סוטה, ולעריפת העגלה, ולטהר את המצורע.

------------------------------------------

A careful Reading of Mishnah M'gilah shows us that the reading of Esther at night was unknown to the Mishnah.

It was apparently first introduced by R Y'hoshua ben Levi in the Talmud.

For Further Investigation: see the Tosefta for a possible earlier source.


Best Regards,
RRW

Converting Amalek?

Originally published 3/19/08, 11:54 PM, Eastern Daylight Time.

Can one fulfill the mitzvah of destroying Amalek by converting them? There are more sides to this question than one might first think.

See, further, http://www.nishma.org/articles/update/updatemarch92-choice.htm.

Have a freilich Purim.
Rabbi Ben Hecht

Was Hanukkah a Reaction to Secular Liberalism?

Originally published 12/8/10, 8:02 pm.

«In a broader sense, the miracle of Chanukah was much more than the over-extended burning of a bottle of oil; it was the victory of the Hasmoneans over the Greeks, of the Torah over secularism. The Greeks were in essence a liberal, open-minded society, not a barbaric nation given to mass-executions and bloodbaths. Their desire was to "enrich" Jews with their "enlightened" way of life; with their arts, culture and philosophy.»

Olas Shabbos - Chanukah, 5760 - Torah.org


Shalom,
RRW

Pirsumei Nissa & Af Hein Hayu - Connecting the Dots

Originally published 12/5/10, 7:32 pm.

Based upon my preliminary research we have at least three cases that manifest Pirsumei Nissa in Halachah - (perhaps there are more?)
A. Ner Hanukkah
B. Megillat Purim
C. Arba Kossot

We have several Halachot flowing from this designation
1. "Af hein hayu b'oto hanneis" implies gender equality in the performance of all of the above Mitzvot
2. We are also enjoined to "sell the shirts off our backs" to fulfill these Mitzvot
Some observations
• Women are usually enjoined from drinking too much wine. Obviously this is suspended during arba kossot
• However, re: Megillah, it seems that many Posqim refuse to waive issues of "kol ishah" to permit women to read the Megillah in Public.
Perhaps the Hilluq is the private nature of the Seder vs. the public nature of Megillah
V'tzarich Iyyun
• Another anomaly is that regarding Ner Hanukkah, husbands and wives usually fulfill this jointly. This may be driven by the "uveito" nature of the Mitzvah which pertains to the household [heftza] as opposed to the individuals [gavra].

Shalom,
RRW

Sukkot & Kohellet

Originally published on 9/30/07, 1:26 PM, Eastern Daylight Time.
Our Founding Director, Rabbi B. Hecht, wrote in the latest insight:

The difficulty with this answer, though, is that it still does not explain how Kohelet connects with the theme of Succot,

There is a really simple approach to this.

Questions:

1. Why is King Shlomoh Called Kohelet?
2. Why is Kohelet read on Sukkot?

To answer this - I had come up with 2 points years ago. One point had already been published in Midrash Rabba on Kohelet **. [Baruch shkivanti.] Further embellished points emerged in a discussion based upon this model; see below.

Shlomoh was the FIRST king in the Temple. He was thus the FIRST King to perform Mitzvat Hakhel - hence the TITLE Kohelet. When is Hakhel Done? Sukkot. Hence the association with Sukkot. Ad Kahn my contribution

A fellow informed me during a recent conversation that the various parts of Kohellet [apparently he posits that the book is structured in 3 divisions] is that these were Drashot of Shlomoh WHILST conducting Hakhel during his career. [Hence the title of the BOOK.] Eventually, the redactors pasted them together as a single unit and became canonized later one -despite the controversial nature of these drashot.

Of course Rabbi Hecht will note that this post avoid all kinds of complexity. But this leaves the complexities to those addressed by Shlomoh/Kohellet himself.

Hag Sameyach,
RRW

** MY Cyber-chaver - R. Gershon Dubin pointed this out to me on the Avodah list MANY years ago! Then I pointed out that the name was explained, but the timing aspect originated with me.

Sukkah Sensitivity - A Paradigm for Communing with the Outside World

Sukkah Sensitivity

originally posted Sept. 23, 2013 

Sukkah Sensitivity (c) 2000 by Rabbi Richard Wolpoe

 
One of the laws of the Sukkah roof {aka SCHACH} tells us if the shade is less than 

50%  it is invalid. And on the other hand, any thatched SCHACH that is so thick that 

rain cannot permeate is also not valid.

So the cover must be more shade than Sun, yet not so shady that neither rain nor the 

Starlight can penetrate.

This can be considered a metaphor for how a Jew should deal with the outside world.

A protection or barrier of less than 50% is invalid,it is too prone to assimilation.
It is by definition more outside than inside, it is too permeable to be considered valid 

protection. However, any barrier that does not allow rain drops or Starlight, that is so 

thick-skinned as to be totally insensitive to the outside world, is also no good.  IOW, 

avoiding assimilation does not entitle us to erect barriers that completely eliminates 

sensitivity to the outside world at large.

-->

--
Kol Tuv- Best Regards,
Rabbi Richard Wolpoe
RabbiRichWolpoe@Gmail.com

Levush on Rosh Hashana, Yom Kippur, and Hoshana Rabba

How did it come about that Rosh Hashana, Yom Kippur, and Hoshana Rabbaare ALL Days of Judgment?

The Levush addresses this very question. He gives a very insightful answer that I would like to share.

Background

The Jewish calendar has a major Lunar component and a minor Solar component. Furthermore,when it comes to the flood of Noah, and perhaps OTHER pre-Sinai events the traditional solar 365 days make a full year

Let's say that in Year 1 [or is that Zero?] God created the Heaven and the earth on Tishre 1 What is the corresponding solar Date? Let's arbitrarily say September 30th.

In Year 2 Tishre 1 is the Lunar Rosh Hashana. let's say it is 10 days earlier and falls on Solar Sept. 20th. When is the SOLAR new year? Why it is again Sept. 30th. This is due to the usual loss of 11 days which has been rounded off to 10 days. Sept. 30th is Yom Kippur in year 2 and the Solar Rosh haShana

In Year 3 Tishre 1 is the Lunar Rosh Hashana. let's say it falls on Sept. 9th in the soalr calendar. What then is Sept. 30th or Solar anniversary? Why, it is Hoshana Rabbah!

What about year 4? We get a 13th month and recycle the cycle.

Thus whilst 1 Tishre is ALWAYS the Lunar New Year, Yom Kippur and Hoshana Rabbah are pinch hit Solar New Years as needed. Thus, they also obtain the status as Days of Judgment!

KT,
RRW

Competing Images of Rosh Hashana

What imagery does"b'nei Maron" evoke?

Are we to be compared to sheep being reviewed by the shepherd?
OR
Are we better compared to a Ruler reviewing his loyal troops?

Are we to be "Bent over and subservient"?
Or
"Erect and dignified"?

More later
RRW

A Tisha B'av Thought- Turn Away from Judgment

Originally published 8/9/11, 7:10 pm.
"Philosopher" R Micha Berger -

«As we once again face Tish'ah beAv and the consequences of our infighting, we must learn to turn away from judging the other by how much their perspective "interferes" with their serving Hashem the same way we do, and value each of the many ways we developed to follow and observe his Torah and the beauty of those who pursue them.»

The Ninth of Av, 3830 | Aspaqlaria



Hopefully our last Tisha B'Av fast!

Shalom,
RRW

Yom Yerushalayim

Originally posted 5/30/08, 3:25 PM.

As Yom Yerushalayim approaches and amongst the storm of controversy that currently surrounds our most holy city, I have begun to wonder how much of my feelings and motivations in regard to Yerushalayim are affected by the lack of access to our holy sites by the Arabs prior to 1967. Of course, there is a desire for Jewish sovereignty over Jewish land and especially over this city -- but is that desire for sovereignty the essential deep motivation for not letting Yerushalayim out of our control. How much are we still affected by the pre-1967 barring of Jews from going to the Kotel? Is our reluctance to even discuss giving away any part of Yerushalayim solely motivated by our feelings of Jewish nationalism and our desire for Jewish sovereignty over our holy sites or does it also reflect our lack of trust in others to not bar us from our holy sites, ensure that we are not barred or even simply to treat our holy sites without respect.

I guess one could ask what difference does it make what the motivation is for a strong stand in regard to Yerushalayim. I am also not sure. It may reflect our attitude to the galut in general. Do we desire Eretz Yisrael because we need a haven from being subjected to the whims of others which is our status within the galut? Or is our desire for our own country with our own sovereignty so we can simply express ourselves? One difference that may arise from a contemplation of this issue may surface in how we act towards the sites of other religions in Yerushalayim. If we wish a unified Yerushalayim because we are concerned about how another will treat our sites, there is a greater call for us to treat the sites of others with respect. But if our desire is simply to express ourselves, we may find these other sites on our land a circumvention of our own spirit. Of course, there most likely will be no practical distinciton in this regard based upon motivation. There are many other reasons to maintain a certain position even simple political good will. Yet, at least on a theoretical level. it may be interesting to consider how much we are affected by our perception of what has transpired in the last 60 years.

Rabbi Ben Hecht

Yom Ha'atzma'ut Humor [circa 1948]

Originally published 5/8/08, 11:27 PM.

Let's go back to the Knesset some 60 years ago where a hot debate is taking place. The Secularists favor declaring "Hatikva" the national Anthem of the newly created state; while the Traditionalists favor Shir Hama'lot [Psalm 126 -Rosenblatt's Rendition] instead.

• Traditionalists: After all, what Mai'les [Yiddish for Ma'alot or advantages] does Hatikva have anyway?
• Secularists: Why should we do Shir Hama'alot? It is after all HOPEless!

So Hope beat out Advantages and the rest is History!


KT,
RRW

Yom Hashoah and Yom Ha'atzmaut

Originally published 5/7/08, 10:55 PM.

From Rabbi Davdi Wiliig of the Morasha List
A very touching story.

On Wed, May 7, 2008 at 12:13 AM, Rabbidw@cs.com wrote:

Yom Ha'Shoa and Yom Ha'Atzmaut

Immediately following Pesach there are two holidays, which within the span of one week take the Jewish people from the agony of the holocaust to the triumph of the birth of the State of Israel. I believe that we all can understand the magnitude of the holocaust, but I think that, living sixty years after the fact, and most of us coming to consciousness after Israel was born, it is difficult for us to understand what the birth of Israel meant and still means today. One of the most astonishing books to come out of the holocaust is a multi-volume work, in rabbinic Hebrew called Questions and Answers from the Depths, a collection of responsa, questions and answers pertaining to halacha. These were written by a Rabbi Ephraim Oshry, who was in the Kovno ghetto until its liberation in 1944 and was able, after he was liberated, to gather his notes and eventually publish his five volume work. A one volume version has been published in English under the title Responsa from the Holocaust.
I would like to cite some of the questions and answers from his work.

• Can we recite the blessing thanking God for not making us a slave?
• Yes, because the blessing is formulated for spiritual, not physical liberty
• Does a ghetto dwelling need a mezuzah?
• No, because ghetto dwellings are considered temporary, like a sukkah.
• May one build a sukkah with lumber stolen from the Germans?
• Yes, because the Germans stole lumber from the Jews.
• Can one say a Mi Sheberach for a non Jew? What about Kaddish?
• In both cases the answer is yes, God allows us to pray for the worthy, Jew and non-Jew alike.

Some of the questions came from people who were not religious until they were moved into the Ghetto. A young man, a former atheist, found his religion in the ghetto and was heartbroken when the Germans cut off his left arm, because he was now unable to put on tephilin, phylacteries. Rabbi Oshry ruled that someone could help the young man put the tephilin on his right arm. The man rejoiced in being able to fulfill the mitzvah.

I cry when I read through these questions, and I ask myself how these people cared about the minutiae of Jewish Law when all around them, their friends, neighbors and family were being killed. The answer is they believed that the mitzvot were a sign of Gods love for us and to reject the mitzvot is to reject God's love. Sometimes it is up to us to reach out to God, not to abandon Him, even though it appears that He has abandoned us.

And three years after the holocaust we had the miracle of the birth of Israel. And it was a miracle. Truman overrode the opinion of General George Marshall, who threatened to resign over the recognition of Israel, as well as the Arabist State Department. Truman, came under the influence of Chaim Weizmann, (and you all know the story of how Truman's old business partner Eddie Jacobson called in all the chips of his long friendship with Truman to prevail on Truman just to see Weizmann.) Weizmann, old and blind, and being pushed out of his leadership by the young, ambitious David Ben Gurion, used all his powers of persuasion to convince Truman to vote for the partition. Once Truman decided to back partition he went over Marshall's head and put the full force of the State Department to work so make sure he was backing a winner. Various countries changed their vote, and one Foreign Minister was replaced in the days leading up to the vote as foreign aid was used as a bargaining chip to get the necessary votes.
And who would have anticipated that the antisemitic Joseph Stalin would not seize this opportunity to play the Arab card, and with this decision would go the votes of the entire Communist bloc. Had he voted against partition that would have killed all hopes for the necessary two thirds vote. And the unexpected victory of an untrained and unequipped Jewish Army (Jewish Army - that term itself seemed like a joke) over the armies of five neighboring Arab States.

I think the short time between Yom Ha'shoa and Yom Ha'atzmaut is symbolic of how rapidly God can work. We should understand this in our own lives as well. As bad as we may feel one day, with God's help they can turn around the next. As we celebrate Yom Ha'atzmaut, which the Rabbi's have proclaimed to be the beginning of the process of redemption, we should continue to hope and pray to see the redemptive process unfold to its completion, speedily and in our day.

Rabbi David Willig

--
Kol Tuv / Best Regards,
RabbiRichWolpoe@Gmail.com