Author: Shayna Rosenberg

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 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

When Bilaam was commissioned to destroy the Jews with his curses, Hashem forced him to acknowledge the exceptionalism of the Jewish people and the fact that we are deserving of blessings and not curses. Bilaam chafed at this task, but Hashem forced him to do it any way. In his first soliloquy, Bilaam said, “Hashem has seen no iniquity in Jacob and no injustice in Yisroel; therefore, Hashem is always with them and trumpeting of the King is always present.” The Sforno (medieval Italian Chumash commentator) explains that this refers to the fact that whenever we camped and traveled in the desert, we always signaled these transitions by trumpeting.  (Please note that the translation of the Sforno in this rendering differs from Rashi.)

This needs further explanation. Why is this point so significant? That the Jewish people had a system and routine for traveling throughout their years in the desert is a practical matter. Why would it arouse jealousy and admiration in Bilaam’s prophecy?

Rabbi Mordechai Rogow (Rabbi in Lipnishok, Lithuania and Rosh Yeshiva in Bais Medrash L’Torah in Chicago, 1900-1968) explains in his sefer, Ateres Mordechai, that what impressed Bilaam is the fact that the Jewish people maintained their equilibrium in times of challenge and change. While they traveled through the desert, by definition, a temporary situation, they still had a highly organized community and clear expectations. This allowed the individuals to thrive and families to grow because stability and predictability are the foundation of reaching our potential. This characteristic would serve us well as we marched through history suffering unimaginable challenges. We always were able to regroup and maintain our communities even in the ghettos, the DP camps and in the face of relentless persecution.

We are blessed with a great deal of freedom as we live in a democratized world. Individualism is key and highly valued. From the Torah perspective, it is an opportunity for self-expression and pursuing our individual agendas as long as it is in consonance with the Torah. We must remember that a Jew must be part of a Jewish society to realize his full potential. We don’t “go it alone,” we need the structure and the expectation of our fellow community members to live a full Jewish life.

Written by: Rabbi Mordechai Raizman

What Do We Do with Perfection?

In this week’s Torah portion Chukas we learn the laws of the Parah Adumah (the red heifer). One essential part of the details is finding a perfectly red cow. This cow is then totally burned, and its ashes are used to purify those that became impure by being in contact with a dead body. It’s interesting to note that those involved in the purification process of those who are impure become impure as well. This is one of the chukim (law without reason) in the Torah that we can’t fully comprehend.

Rabbi Michel Twerski shared an insight about this mitzvah that contains a deep and profound lesson in how we live our lives. There must be some significance in taking a perfectly red cow and burning it? What could it be? He suggested the following. In life many of us get caught up with the pursuit of perfection. Everything has to be just right. Sometimes that dream of perfection sets us back as we become so focused on the perfect outcome we lose so much in the process itself. Much anxiety and suffering occur because of that elusive pursuit. Sometimes, it actually cripples us to the point where we can’t do anything at all because we think the end result will not be perfect.

The Torah, through the laws of the Parah Adumah, sends us a strong message about how we need to live life. BURN PERFECTION. Obsessing on perfection is not the way on how to live. No human being is supposed to be perfect. That is for angels, not for people.

We all want the best for ourselves and our children. We need to make sure we don’t set up the future generations for failure. False expectations and pursuit of perfection are not healthy options. We need to teach our children a strong work ethic and how to set goals, along with the understanding that failures will come along the way as well. That is how we succeed and grow in life – as human beings who are just fine working hard and building character every day.

Written by: Rabbi Avrohom S. Moller

The first part of this week’s parsha deals with the infamous insurrection of Korach and his congregation. Our sages in Pikei Avos describe this conflict with Moshe Rabeinu as the ultimate example of מחלוקת שלא לשם שמים – conflict which is caused by people who do not have pure motives. The contrast is the arguments of Bais Shammai and Bais Hillel which were for pure motives.

It is often difficult to discern what an adversary’s motive is. Often the first rebuttal to a challenge is to accuse one’s adversary of self-serving motives. However, there are some clues which help analyze from where the challenge is really coming. The gemara describes the tremendous respect which Bais Shammai and Bais Hillel displayed to each other even when the halachic debate got quite pitched and tense. There wasn’t any demonizing, disingenuous accusations, or unnecessary escalations. This is because both sides were seeking truth for the right reasons and that is what guided their behavior even during very contentious debates.

Conversely, Korach’s complaint about his own status as a “common” Levite began with an accusation that Moshe and Aron had cornered all the prestige and leadership for themselves and their close family. If Korach had really been looking to right a perceived wrong, he would have argued that he was also deserving of a leadership role. He was, however, motivated by jealousy and his view was that it was a zero-sum game, if he was elevated, Moshe and Aron must lose. This is how we know where his “crusade for his rights” really came from.

Unfortunately, we face challenges and contention in our personal and professional lives. We cannot always change others’ behaviors toward us, but we can monitor our own behavior. Are we being fair and not being accusatory? Are we able to concede that our opponent has merits either in the current argument or otherwise? Have we demonized them to the point that we cannot hear them anymore? These are questions we must ask ourselves to keep ourselves straight during such unsettling situations.

Written by: Rabbi Mordechai Raizman

Opening One’s Eyes

In this week’s Torah portion Shelach, we encounter the episode of the spies, 12 leaders of our people who were sent on a mission to explore and examine the land of Israel. Ten of the 12 spies returned with a negative report. These spies rallied the people to accept their report, and, consequently, the Jewish people were punished and could not enter the land of Israel for 40 years.

Last week’s Torah portion concludes with the story of Miriam speaking disparagingly about her brother Moshe, and as a result of her uncomplimentary words, was stricken with tzoraas (a skin ailment). She had to be quarantined for seven days creating a delay in the Jewish people’s traveling schedule.

Rashi comments that these two episodes appear in this order for a reason. He states that our 12 leaders should have learned from Miriam’s experience. However, a natural question arises with this statement. How are these episodes alike since Miriam spoke about a person while the spies spoke about the land.  At first glance, one could say that these two situations are different, but upon further investigation one can see a common thread. Both parties’ descriptions were negative.

From these two incidents, the Torah teaches us a lifelong lesson. Negative speech is unacceptable. If you are speaking harmfully about someone or something that is loshon hora (evil speech). It does not make a difference who or what the recipient is. Our character needs to be more principled. Loshon hora is not only about how it affects the person who is being spoken about but more so on how it affects the speaker. We need to always have a positive outlook on everything in life. Speaking positively in all situations about people, places and things is an important goal to achieve.

Written by: Rabbi Avrohom S. Moller

“The meat was yet between their teeth not yet chewed and Hashem’s wrath was kindled against the nation and He smote the nation with an exceedingly large plague.” These frightening words describe Hashem’s response to the demand for meat by some of the אספסוף, the “riffraff” amongst the Jewish people. G-D gave them their wish to demonstrate that he could deliver vast quantities of meat as they demanded, but he also extracted a very harsh punishment for the demand.

As with all other unhappy episodes in the Torah, this story is meant to teach us how to behave and to learn the lessons from this incident. So that begs the question, “What was the cause of Hashem’s anger in this incident?” Was it the demand for animal pleasure? Was it the lack of appreciation for the miracle of the manna? Was it the fact that there was rabblerousing going on when the אספסוף involved other people in their complaint for meat? These are all plausible explanations and the pesukim support these interpretations.

The Kehilas Yitzchok (A Torah anthology published in Vilna in 1900) offers the following insight based on the Midrash. The Midrash  tells us that the manna was delivered to each person according to his spiritual status. If a man was righteous, the manna fell at his doorstep. If not, he had to leave the camp and scour the area to collect his daily sustenance. If he was worthy the manna arrived well prepared. If not, he needed to grind, pound, cook, bake, etc. In effect, every person got a daily update of his standing in G-d’s eyes. This was unnerving for some of the less spiritual people. They didn’t like this level of accountability. They wanted to live their lives without all of the feedback. This is why they wanted food that they could access without the high visibility of Hashem’s opinion of them. This is why they pined for the days in Egypt that they could, “eat without any cost” which Rashi explains to mean, “free of all mitzvos” even though they certainly had to work physically to get their food in Egypt.

Hashem’s response to this attitude was very harsh. Accountability is the foundation for growth. It gives us the ability to repair our mistakes and to avoid them in the future. It encourages us to go on to greater things. To reject that feedback is not only rebellion, it shuts the door to any form of development and this was the terrible mistake of the אספסוף.

This idea is very important for all of us. It is repeated in Tanach and in the writings of our sages. The wise person appreciates constructive criticism and seeks feedback and guidance to grow more and more. Growth is the essence of and the real definition of life in this world! As parents, we need to speak to our children and to guide them. We should praise their good efforts and good choice making and correct them when they have fallen short so that they grow into well-developed people.

Written by: Rabbi Avrohom S. Moller

All On the Same Page

In this week’s parsha, Nasso, we read about the leaders of each shevet (tribe) bringing an offering at the dedication of the mishkan. If we pay close attention, we notice that each offering was exactly the same. This begs a question. Since the very concept of  creating the 12 shevatim is that every shevet has its own unique role to play, if they are all doing the same thing, where is the individuality that is supposed to emerge from each shevet?

There is a powerful lesson to be learned here. It is true each shevet had its own individual role to play.  For example,  Shevet Levi was composed of the kohanim who served in the Bais Hamikdosh, Shevet Yehuda  produced the kings while Shevet Yissachar produced Torah scholars. In addition, throughout the year, each shevet had plenty of other opportunities for individual growth and expression.

However, at this moment there was one goal in mind. The Jewish people were about to dedicate the mishkan to serve Hashem. They all had one focus, and therefore, brought the same exact offering. As they were starting, so to speak, the first synagogue of Klal Yisroel, the first business of order was to be on the same page, having the same goal, building the mishkan as a unified people in serving Hashem.

The same is true as we gather in our shuls whether it be daily, Shabbos, or Yom Tov. We all have different roles to play when we are interacting with the world around us. Some of us are rabbis, teachers, lay leaders, etc. However, when we come to shul, we all do the same thing; we say the same words and tefillos. We recognize that these moments of davening unite us in serving Hashem. Perhaps, that unity in shul is what gives us the ability to go out and serve Hashem in our individual roles as well. I believe that is what the nesiim  (leaders of each shevet) recognized. When we come together, we all need to start on the same page. After doing so, we can branch out and fulfill our individual roles in this world, completing many pages in the book of the Jewish people.

Written by: Rabbi Avrohom S. Moller

We are about to celebrate Shavuos, the Yom Tov which we refer to as the “Time of the Giving of our Torah.” The timing of this holiday is not coincidental. We celebrate Shavuos in the middle of the spring, the heady time of year when the weather is warming up, the trees are blossoming and all of nature seems to be singing. This time of year necessitates a “mission realignment” since the world around us is beckoning to us in a most alluring way.

The Gemara (Avodah Zarah 2b) tells us that Hashem offered the Torah to the other nations to give them an equal opportunity in gaining the strong antidote to the Yetzer HaRah- evil inclination which the Torah provides. The nations responded by identifying challenges in the Torah to their national vices. One nation said we cannot abide by the commandment not to murder. Another said we cannot refrain from adultery, etc. Although the Jewish people are considered the fiercest of nations (see Beitza 25b), yet they responded with נעשה ונשמע- we are ready to commit. The Jewish nation had the trust that the gift of Torah will not only help them overcome the challenges posed by their moral weaknesses, it will give them the ability to elevate the, mundane and make it holy.

We need to focus on this important aspect of Torah life when we prepare for the wonderful opportunities and pleasures that this part of the year promises to afford us. If we choose to access the Torah’s wisdom, it will make this wonderful time a time of growth and appreciation of Hashem’s wonderful world and help Hashem’s physical world fulfill its purpose the right way.

Written by: Rabbi Mordechai Raizman

Walking with You

In the beginning of the Torah portion of this week, we are commanded to walk in the ways of Hashem. Rashi explains this commandment does not refer to doing the mitzvos, but rather, the effort that goes into the action of doing them. The reward for this effort as stated in the ensuing verses includes peace, prosperity, and that G-d will rest His presence with you and walk with you. How do we understand the meaning of this last blessing? How does G-d walk with you?

The Seforno (a 16th century commentator on the Chumash) explains that walking with you means that G-d is ready to interact with us wherever we may be. We should not limit our interactions with G-d to only designated places for Torah and tefillah. Yes, our synagogues and Batei Medrash are places where the presence of Hashem is felt. However, we have to understand that they do not have to be the only places.

If we do as the Torah commands us, to walk in the ways of Hashem, applying ourselves as much as we can in the effort of doing the mitzvos, we will have the ability to feel His presence wherever we are. It is not about how much we do, but rather about the effort we put forth in doing. This effort leads us and keeps us focused on strengthening our connection with G-d in our synagogues, in our homes, and wherever we may be. The more effort we put in, the more we are thinking about doing His will, which will subsequently lead to feeling His presence in all aspects of our lives.

Written by: Rabbi Avrohom S. Moller

This week we read the Torah’s main description of the mitzva of Shmita – the sabbatical year. This mitzva obligates us who are fortunate to be in Eretz Yisroel to leave the ground fallow, make the perennial fruits available to all and to treat the fruits with special sacredness. There are several rationales given for this great and difficult mitzva.

The Gemara (Sanhedrin 39a) says that it is Hashem’s reminder to us that in spite of all of our work and our investment in it, the land is still His. This is demonstrated by the אפקעתא דמלכא  – the “seizure of the King” meaning that we lose ownership of the land for the Shmita year so that we always remember who the true owner is. This idea reappears later in the parsha when the Torah tells us that all land must revert to its original owners in the Jubilee year and that the land cannot be sold in perpetuity.

The Chinuch (a Spanish medieval sefer which expounds on the rationale of the 613 mitzvos) says that the mitzva is intended to reinforce our belief that the world was created ex nihilo. When we stop our work in the field once every seven years, it is just like when we stop our activities for Shabbos. We also make the fruits available to all to show that we understand that it is all the creators and not ours.

The Sfas Emes (Rabbi Yehuda A. Leib of Gur 1847-1905) explains that since our right to Eretz Yisroel (and the true response to those who challenge our right) is grounded in a divine grant which is recorded in the Torah, it is appropriate that the Torah dictate the parameters of its usage. This unusual and seemingly impractical mitzva is the Torah asserting its sovereignty over the land and, in turn, it justifies our presence in it.

Reb Meir Don Plotsky (prominent Rov and Rosh Yeshiva in Congress Poland 1866-1925) in his sefer, Kli Chemdah, explains that Hashem stops all agricultural work for a complete year to show us that He can provide us with food without our efforts to make it grow. This is done when Hashem blesses the previous year’s crop and it provides us with abundant food for three years, all from one crop. The Chinuch alludes to this idea by saying that it strengthens our faith when Hashem demonstrates His ability to provide for us without our own efforts and intervention.

The Rambam writes in his Guide to the Perplexed that the benefit of this mitzva is a social one by making the produce available to the poor. It is also beneficial from the agricultural standpoint since the land can rejuvenate when it is left fallow.

The Kuzari (R. Yehudah Halevi) writes that the Jewish farmer restores balance to his life by abandoning physical work and the pursuit of material wealth during this year and focuses on his spirit and his spiritual acquisitions since he is unable to work in the fields.

Rabbi Yitchak Abarbenel (Spanish Torah commentator 1437-1508) adds that a man needs to realize his mortality and recognize that the “the day is short, and the work is abundant.” When we pause from our intense agricultural work and take the year off, it helps us focus on the waning years of our lives when we need to withdraw from the “rat race.” The seventh year should remind us of the seventh decade of life which is typically close to the end of a person’s lifespan.

Rav S. R. Hirsch says that this mitzva is a national statement that we recognize that we are all guests of Hashem in the land, and we will show more concern and respect to the strangers and those who are disenfranchised from society.

While many of these explanations to this mitzva vary and some are quite similar, this discussion teaches us how nuanced the mitzvos are. While some relate to the Torah and mitzvos as a set of legal and technical parameters for all aspect of our lives (which it is), it also contains a whole layer of beliefs that are aroused and brought into our consciousness by the practice of these laws. Shmita frames our relationship to Eretz Yisroel which is not just a territory which is dear to us from a nationalist standpoint. Instead, it is a spiritual mandate granted to a Chosen People by the King of Kings. It changes the whole national enterprise on the Land to be a special and holy one.

Perhaps this is why the Torah introduces this specific mitzva as being given at Har Sinai. All the mitzvos were given at Sinai, why mention it here? Perhaps the message is that the Holy Land which was given to us by Hashem needs to be appreciated as a mitzva from Sinai and not a land granted to a conquering people which is subject to the waxing and waning of historic events. The Torah defines us and our homeland, and it is not that the land defines the nation.