Author: ATT Chicago

Written by: Rabbi Avrohom S. Moller

It Isn’t Easy to Commit

When the Torah discusses the mitzvah of tzedakah, charity, the possuk  says, “כי בגלל הדבר הזה”  –  “as a result of this matter (your generosity) Hashem will bless you in all of your endeavors.” Rashi quoting the Sifri notes the choice of the word “davar,” which literally means thing or matter, can also mean speech or word. Rashi, therefore, explains that one is rewarded not only for the charity he does, but also for the words he said when he made the commitment. What is the importance of the words; don’t the actions speak much louder than the words?

We can understand this in one of three ways. Firstly, the Torah is teaching us the importance of inspiring others when we do a mitzvah. The Mishna in Avos (5:13) says that one who desires to give and that others should give as well is a chasid, a pious person. Our sages instruct us to publicize those who do a mitzvah in order to inspire others to follow suit. (See Yoma 31a). This does not contradict the principle of being modest and humble in our service of Hashem if our public participation in a mitzvah is predicated on the intent to get others to join and not for self-aggrandization.

A second explanation is that making a commitment raises the level of difficulty in doing the mitzvah.  Once a pledge is made, we’ve obligated ourselves to do something and that is uncomfortable. Our sages teach us that one who does things because they are obligated gets a greater reward than one who does things voluntarily beyond what is required of them. This may seem counterintuitive, but it is an important insight into our humanity. We like to be heroes; we don’t like to pay bills. Once we make a commitment, it is harder to stick to it and fulfill what we said.

A third explanation is that when we make a public commitment, we are avoiding the pitfall of cynicism. Often, when people are asked to participate in a worthy cause, they have many reasons to say no. It could be lack of trust of the leadership, non-belief that effort will be successful, feeling that they have a better plan, etc. We are wonderful “armchair quarterbacks” when it comes to communal issues. When we commit to a communal cause, we are avoiding that bad behavior and resisting the cynical response that robs us of communal initiative.

All three of these lessons are helpful when we speak to our children about getting involved. We should do mitzvos with the hope that others will join us. We should make commitments because we become obligated by them, and we should value being part of worthwhile communal endeavors.

Written by: Rabbi Mordechai Raizman

Leadership at Its Best

In this week’s Torah portion Eikev, G-d tells Moshe to relay the following message to the Jewish people. “What does G-d ask of you but to fear Him?” The Talmud analyzes this statement and makes the following observation. In using the term what, it implies that the matter is quite simple. With that, the Talmud wonders is fear of G-d a small and trivial thing? To truly have an awe of G-d in one’s everyday life is the work of a lifetime. Therefore, how can it be phrased in such a manner that makes it seem like it is an easy thing to attain?

The Talmud goes on to answer that yes, for Moshe, to have an awe of G-d is a small thing. However, we are now left wondering how this answers the question asked above. G-d commanded Moshe to relay this message to the Jewish people. This wasn’t a command to Moshe alone. Yes, it may be easy for him, but it is certainly not easy for the rest of Bnei Yisroel.

There is a great lesson in leadership to be learned from this. A leader leads by example. If a leader exemplifies and demonstrates a characteristic trait to the masses and makes it look easily attainable, the masses will follow his lead. It is true, on our own, to attain the level of fear and awe of G-d may be an arduous task. However, now, that we, the Jewish  people, experienced Moshe’s leadership, we realize that to relate to G-d, fear G-d and to live an inspired life of observing Torah and mitzvos is attainable.

Having a role model from which to learn is a great lesson for all of us as parents, educators, lay leaders, etc. We all need to have special individuals in our lives that enable us to strive for more than we could have imagined in our own spiritual growth. We must then, in turn, try to become role models for the next generation.

Written by: Rabbi Avrohom S. Moller

  נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם

This week’s haftarah, the first of seven which comfort us after Tisha B’Av, opens with the sentence, “Be comforted, be comforted, oh my nation. Speak to the heart of Yerushalayim and call to her (encourage her) since she was punished doubly for her sins.” The Midrash (Eicha ch. 1) notes that Yerusahalayim is consoled doubly to compensate for her being punished doubly.

This Midrash is not just a play on words. Rav Chayim Shmuelevitz ZT’L (Rosh Yeshiva in Mir, Poland and Yerushalayim, 1902-1979) explains that once the redemption comes, we will be consoled doubly because we will be able to understand that the redemption was actually staged in the very worst of times. The seeds of redemption are sown when we are at our lowest ebb. This is the meaning of the well-known gemara that teaches that Mashiach was born at the time of the destruction.

Reb Chaim also quotes the gemara at the end of Makkos which related an incident in which Rabbi Akiva and his colleagues passed the ruins of the Bais HaMikdash and saw a fox exiting the place where the holy of holies had stood. Rabbi Akiva’s friends began to weep in response to the terrible desolation and desecration they were witnessing. Rabbi Akiva was smiling, and when he was asked for an explanation, he said that the same prophet who said that Zion would be ploughed over because of our sins also said that old hoary men and women, each one holding their staff, will yet again sit in the streets of Yershalayim. Now, that we witnessed the fulfillment of the first part of this prophecy, we can surely anticipate the second part. How did this answer assuage the pain of the destruction?

Rav Chaim explains that the reconstructed Bais HaMikdash and the restoration of our people to our land are going to be on a much higher level of existence than we had in the past. The staffs held by the old people described in the prophecy symbolize abilities that far surpass what old people can do today. The destruction paved the way for this new existence and that is part of the consolation for our people. While the pain for our people is very real and justified, it is still mitigated with the knowledge that it isn’t for naught. It is purposeful and it lays the foundation for a brighter future.

The Jewish people have always overcome their generation’s adversity with the belief that tomorrow will be better. That isn’t enough. We must not only have faith in Hashem that he is just and kind. We must also have trust in his judgment. We must believe that he is always creating a brighter future with today’s events. We will be able to fully understand this at the time of redemption when the world will reach a perfect state, and we will have the double consolation of being redeemed and knowing that our troubles were actually for our own good.

Written by: Rabbi Mordechai Raizman

Coming Together

Our sages tell us that any generation where the Temple was not rebuilt in their time, it is as if it was destroyed in their time. The simple understanding of this statement is that if we haven’t experienced the ultimate redemption yet, it is because the baseless hatred that existed then (which the Talmud tells us led to the destruction of the second Bais Hamikdosh), still exists now.

This statement is hard to comprehend. There were so many generations before us that contained very worthy and righteous people. If the Temple wasn’t rebuilt in their generation, what chance do we have?  The Chofetz Chaim Z”L (Rabbi Israel Mayer Kagan, leader of the Jewish people pre-World War II) who was responsible for a major initiative in learning the laws of loshon hora (evil speech ) and was known for his meticulous attention to loving his fellow Jew is a perfect example of such a person, and if he wasn’t successful in experiencing the ultimate redemption, what can we do?

The Sfas Emes (19^th century Chasidic Rabbi) explains the statement of our sages in the following manner. Our charge is to be builders. G-d demands of us effort, not perfection and completion. The sages are telling us if the Temple wasn’t built in “your” time that means there was no effort made to be a more sensitive people to eradicate the baseless hatred, and, therefore, we are no different than those living at the time the Bais Hamikdosh was destroyed. However, if we are putting forth effort to love our fellow Jew, then we are a generation that can be worthy of that redemption. 

I once read the following in one of Rabbi Mattisyahu Solomon’s, (the Mashgiach of Lakewood Yeshiva), seferim. It seems in tragic times, we rally and come together. Why do we have to wait for that to happen? It is time to start coming together, whether it be for a simcha, such as a shalom zachor, or simply calling someone you know to show that you care. Be a part of the community. Let us not wait for the tragedies; let us be pro-active in creating an atmosphere of unity among all Jews. May we merit to be a generation of builders to see the future redemption in our times.

Written by: Rabbi Avrohom S. Moller

These Are the Stations of the Jewish People

This week’s second parsha, Massei, begins with a listing of the 42 places that the Jewish people camped in during the journey from Egypt to Eretz Yisroel. It begins with Raamses in Egypt and ends with the encampment on the plains of Moav overlooking Jericho. What is the purpose of this listing? Rashi gives the explanation that it is a retrospective reflection on all of the travails that our people endured during the stay in the desert and that in spite of those difficulties, Hashem stayed with us and pulled us through.

As a people, we have endured much travail and barely survived many of them. Our survival is a testimony to G-d’s covenant with His chosen people and the tenacity of the Jewish spirit. The challenges to our existence and our eventual triumph over these challenges are not the entire purpose of these difficulties. When Hashem places his people in any setting, it has many positive outcomes for us as a people. Every station that we have been placed in has provided us with opportunities to learn about ourselves and to integrate new abilities into our national character. An example of this is the Spanish period where we developed the field of Jewish philosophy, poetry and Hebrew grammar. Sure, there were grave threats to our spiritual and physical safety, and it didn’t end well for us, but we did gain these important competencies because of our 500 year stay there. This is true for individuals as well. Every community we live in and every relationship we have polishes us and adds to our competencies.

Parshas Massei is read during the three weeks of mourning for the Churban, the destruction of the Bais HaMikdash. We are sad for the loss of our national pride, the dispersion of our people, our alienation from Hashem and the manifestations of his closeness to us. At the same time, we should reflect on how far we have come, the areas we have developed, and the strengths we have gathered during our long exile. This will give us comfort and a feeling of purpose for what  we have endured as a people.

Written by: Rabbi Mordechai Raizman

The Three Weeks

Every year when the Hebrew months of Tamuz and Av return, they contain the period of the three weeks. This is a time where tragic events took place in our history which ultimately led to the destruction of both Temples on the ninth day of Av. During this time, we conduct ourselves with customs of mourning and refrain from making weddings, listening to music, etc.

The Torah portion of Pinchos is usually read during the three weeks. This Torah reading includes a section that deals with all of the Yomim Tovim (Festivals). Isn’t it ironic that during the weeks of mourning and sadness, we read in the Torah portion about festive times? Since there is no such thing as a coincidence in Judaism, there must be an explanation for this juxtaposition.

Reb Elimelech of Lizensk (18^th c – Rebbe) explains the reason we read this portion during this time of sadness and mourning is so that we shouldn’t be swept away by the various mourning rituals practiced during this time frame. We are being reminded that this part of our history will pass, and we will once again rejoice during the festivals in the temple. A famous expression gam zeh yaavor (this too will pass) personifies this idea.

We all need to remind ourselves of this lesson. In looking at our own personal histories, everyone has experienced situations where one would think there is no light at the end of the tunnel. Yet, somehow we end up seeing the light, and we do move forward. This Torah portion is read to bring us that message of hope – to keep on looking ahead. May we all merit to see that light of redemption in the near future.

Written by: Rabbi Avrohom S. Moller

Get Real

In this week’s parsha, we read about Bilaam’s attempt to destroy the Jewish nation by cursing them. If we step back and take in the panoramic view of this story, it is mind boggling. On one side, there is an aggressive upstart nation leaving Egypt with a very openly stated goal of conquering Canaan. On the opposing side there are neighboring nations who engage a sorcerer to curse and destroy this threat. If we consider this in modern terms, the neighboring nations’ actions seem childish and naive. Yet, the Torah gives us a full account of the incident and of Hashem’s involvement with Bilaam, eventually bequeathing us with ספר בלעם – The Book of Bilaam, which the Gemara considers a distinct section of the Torah.

There is a very important message in the way this story develops. The Torah is demonstrating to us that there are many levels of reality and that there are spiritual dimensions of existence that are as real and even more real than the physical world that we engage with our senses. Even the non-Jews of the time understood this world and engaged it. The modern world has relegated “all of that stuff” to backwardness and superstition, yet the Torah validates it and deals with it. This is not to suggest that we try to engage with the occult. The Torah forbids it and today’s practitioners are charlatans.

However, the Torah wants us to realize that there is much more to the world than meets the eye. As Torah Jews, we can and should engage the physical world with the mindset that our actions have major ramifications well beyond the physical confines of existence both in terms of time since our time frame is eternity and in terms of place since this world is merely a antechamber to a greater world.

In addition the Torah is teaching us the power of the spoken word. The Gemara (Shabbos 120b) equates speaking with action based on the fact that Hashem created his world by using speech, not actions. This immense power of speech is both positive and negative, and we need to recognize its potency and treat words with the respect it deserves.