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God is With You | A Guest Post

rabbifink — Fri, 11 Nov 2011 07:47:54 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Vayeira
Elokim Imcha

Nestled within the many lessons of Parshas Vayera is an amazing insight into the nature of the relationship between Hakadosh Baruch Hu and klal Yisrael. It is a yesod which should inspire us. It is a lesson which emanates from the second interaction between Avimelech Melech Plishtim and Avraham Avinu. Let us investigate.

Subsequent to Avraham Avinu’s departure from the land of the Plishtim, he once again encounters Avimelech and Phichol his chief of staff who wish to make a treaty with him. They justify their pursuit of this pact with Avraham Avinu by declaring (21:22) Elokim imcha bechol asher ata oseh. Seemingly, this means that they noted in Avraham Avinu that he was blessed with siyata deShmaya and that Hakadosh Baruch Hu was with him in all his endeavors. This of course was true. Avraham Avinu had survived the kivshon ha’esh, defeated Nimrod/Amrafel, emerged unscathed from Sedom, had amassed incredible wealth and now, in his old age, he and Sarah Imeinu were blessed with a son, Yitzchok.

Indeed, Avraham Avinu was blessed with a tremendous amount of siyata deShmaya and was recognized as the n’see Elokim wherever he went. Avimelech, Melech Plishtim, wanted to tap in to that success that was reflected in the life and accomplishments of Avraham Avinu. Sure enough, with singing of their treaty, Avraham Avinu spent yamim rabim (21:34) in the environs of Eretz Plishtim generating success for not only himself, but, for Avimelech and his countrymen.

The Malbim however places a slightly different spin in understanding Avimelech’s perspective and what motivated him to seek this accord with Avraham Avinu. According to the Malbim, it was not merely that Avimelech viewed Avraham Avinu as one who was blessed with incredible siyata dishmaya who lived a G-dly, spiritual life, rather Avimelech saw “Elokim imcha bechol asher ata oseh” – ratza lomar she’ain maasecha nimshachim el gezaras haElokim, it is not that you, Avraham, are following the decrees of Hashem, rak ritzono haElokim nimshach achar maasecha, rather, Hashem’s decrees are based on your actions. In other words, Avimelech was able to detect that not only did Avraham do Hashem’s will, but Hashem did Avraham’s will, too! What an observation.

This yisod is more than just an application of the concept of tsadik gozer veHaksadosh Baruch Hu mikayim. Rather, it reflects the power imbued to us to be able to, kaviyachol direct G-d’s will through our actions! Amazingly, we are empowered by the choices we make to influence the ratzon Hashem. It is a privilege and a power not to be taken lightly. What a gift, what an opportunity and what a responsibility. Hashem Yisborach trusts us to make the correct decision. He gives us the tools and then lets us decide. When we choose well we are not only blessed with siyata diShmaya but we can climb the ladder of aliya ruchanis to reach the madreiga where the ratzon HaElokim will be, nimshach achar maasenu, and ultimately be determined by us!

Merubim tzarchei amcha, with Klal Yisrael needing so much let us not have daas ketzara. Rather, let us be aware that we can “inspire” the Melech Malchei Hamlachim to do our will if we but, asei ritzoneinu kirtzono. We, too, can follow the example of Avraham Avinu and influence, through our actions, the ratzon Hashem to answer our prayers and bring the ultimate geulah to a rapid reality. The power in is on our hands.

It’s All A Gift | A Guest Post

rabbifink — Fri, 04 Nov 2011 16:33:21 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Lech Lecha
It’s All a Gift

In Parshas Lech Lecha we are told how Avraham Avinu is taken outside by the Ribbono Shel Olam and told to look towards the heavens and count the stars. He is then blessed, ko yiheye zarecha that his offspring (we, bnei Yisrael) will be like the stars and the heaven. The next posuk tells us v’heemin baHashem, that Avraham believed in Hakadosh Baruch Hu, vayachshiveha lo tzedaka and he considered it a tzekada. Miforshim wonder and debate about whom this phrase is discussing. Was it Avraham who considered it a chessed of Hashem to be promised offspring who would be like the stars or was is it Hakadosh Baruch Hu who found it an act of tzeddek – righteousness on behalf of Avraham Avinu who was heemin baHashem, a believer that Hakadosh Baruch Hu would keep His promise of children, grandchildren and generations of Yiddin who would illuminate the world like the “stars of the heaven.”

Rashi explains that it was Hakadosh Baruch Hu that thought it was exceptional that Avraham believed him even though he had not yet fathered a child. The Ramban however takes the opposite view and says that Avraham considered it a kindness, an act of tzedaka by the Ribbono Shel Olam, to even consider promising him a child and a family. In his modesty he felt himself perhaps unworthy of such a chessed. True he had followed Hashem Yisborach’s instructions to leave his home town and travel to Eretz Yisrael and he had done whatever Hakadosh Baruch Hu had expected of him. Nevertheless, to Avraham Avinu, nothing was a given. It was all a gift.

This yesod should not be lost upon us. When we stop and think, we too, can come to realize that nothing is a given. It is all a gift.

The blessings of family, success and good fortune are not something we deserve, even if we think we’ve earned them. We must be ever cognizant of the fact that Hashem Yisboach owes us nothing and we owe Him everything. So much of the petty pain and suffering people inflict upon each other is due to forgetting this point. We expect things to go our way, we expect a certain amount of respect. We expect to be valued and not to be taken for granted. We even expect that things will be easy and that our life will be filled with comfort and calm. We expect it all. Indeed, we are filled with great expectations.

We pray for bracha. Often times, those prayers are answered. But, lest we forget where all goodness comes from, Avraham Avinu reminds us, says the Ramban, to step back and remember, it is all a gift and we should appreciate it. As such, we should be extra careful to always be thankful and appreciative of what Hashem Yisborach has sent our way. We can and should show that gratitude in so many ways through our limud haTorah, kiyum hamitzvos, iyun tefilah, giving of tzedakah and ridifas hachessed as we always remember, nothing is a given, it is all a gift!

Accountability | A Guest Post

rabbifink — Fri, 04 Mar 2011 08:14:38 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Pikudei
The Mikdash Shel Maalah

As we conclude sefer Shmos we are provided with a full accounting of the donations to the Mishkan. Moshe Rabbeinu answers the call of his critics who wondered whether or not he was truly an honest leader. A full accounting is provided. (It is a model of economic transparency which Klal Yisrael should still strive for today.)

It is interesting to note that Moshe Rabbeinu’s din v’cheshbon vis a vis the funds contributed to the Mishkan provide the backdrop of the actual hakomas hamishkan for the very first time. We are being taught that in order for the Mishkan to be a repository for the Shechina the very construction itself must meet the test of financial integrity. What a lesson in and of itself. Chazal, however, draw another fantastic yesod from this context.

The Posuk (40:18) declares vayakem Moshe es hamishkan, Moshe Rabaeinu erected the Mishkan. The Baal Haturim wonders, why is the word HaMishkan presented with the hey hayideah? He quotes the psikata which teaches that the letter hey of Hamishkan is coming to include the Mikdash shel Maalah. We are being taught that at that same moment that Moshe Rabbeinu erected the Mishkan in this world, Hashem Yisborach commanded the malachim to build the Mishkan Shel Maalah.

Our efforts in this world are rewarded middah kineged middah in the olam ha’emes. What we build down below is established in a mirror universe on high. Indeed the Mishkan Shel Maalah is a reflection of our efforts on this world. KlalYisrael’s collective efforts, devotion and commitment are rewarded not just for us to enjoy in olam hazaeh, rather they create a reality in the Olam haElyon as well. This is not only true of the construction of the Mishkan but it is the mitzius for each and every mitzvah we perform.

There is more. The Psikta a few verses earlier (39:33) expounds on the words vayavi’ooh es hamishkan, they delivered the Mishakan. It states that the hey hayideah in that verse has an additional ribui, according to the Psikta it is to included brias shamayim vaaretz! The powerful message is clear. What we do on this world creates the reality we enjoy on heaven and earth. Do well and mitzvah goreres mitzvah – we are rewarded with opportunities for more mitzvos with which to earn the schar of Olam Habah as we spread ruchniyus in this world. Of course, r”l, the opposite is also true. Vayaveuh es Hamishkan our personal olam habah is the reflection of the spiritual accomplishments we deliver to the Kisay haKavod following our sojourn in this ephemeral world. We define our world then as well as now.

As we conclude sefer Shmos there is no more important lesson. The creation of these two worlds is in our hands. The backdrop of accountability is now clear. The kiyum of our world and the structure of the olmei olamim is our opportunity and responsibility. What we do matters. It is up to us to build well in this world so that the Ribbono Shel Olam will build for us our personal and communal mikdash of splendor in the world to come. Where we arrive, b’chol maasehem – in all of our journeys, in this world and the next, is ultimately the product of the mitzvos and maasim tovim we do each day.

Use What You’ve Got | A Guest Post

rabbifink — Fri, 25 Feb 2011 03:48:27 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayakhel
Tein L’chacham Viyechkam Od

As we learn of the construction phase of the Mishkan, the Torah describes the artisans and craftsmen who fashioned the Mishkan as “kol ish chacham lev asher nasan Hashem chachma usivunah baheima—the wise hearted individuals in whom Hashem planted wisdom and understanding.” Chazal associate this posuk with a verse from Mishlei (9:9) tein l’chacham viyechkam od to derive an interesting lesson. The Torah, we know, is teaching us that it was the wise men to whom Hashem gave wisdom and understanding.

Chazal wonder, The wise are already smart. Why didn’t Hashem give this bonus of extra wisdom to the feeble minded and the untalented? Shouldn’t Hashem give the gift of chachmah and tvunah to those who really need it?

They answer with a moshal (adapted to contemporary times). With whom do people invest their assets? With the successful or the unsuccessful businessman? Surely the poor, “wannabe” entrepreneur struggling to make ends meet needs the infusion of capital far more than the very successful Wall Street investment banker. Yet nonetheless, we give our trust, confidence and checkbook to those who we feel have a track record of a solid return on our investment. We want to give our money to those who know how to grow our hard earned dollar. Says the Midrash, the same is true with Divine wisdom. Hashem grants it to those He knows will use it well. Hashem’s chachma and tvunah are only imparted to those in whom He has confidence will generate a healthy return on His investment. Thus only the chachmei lev—those who already demonstrated their intelligent application of wisdom were endowed with more to fashion the Mishkan. The wise were gifted with even more wisdom. These were the individuals who were nosei libom likarvah el hamilacha lasaos osah. They were motivated and had proven themselves to be committed to fulfilling the ratzon Hashem.

This idea of blessing those who have what they need with more of what they already have is not new. This lesson was first taught to us by Yaakov Avinu when he blessed his grandchildren. We are taught that Menashe was the businessman who managed Yosef Hatzadik’s affairs as viceroy to Pharoah. Ephraim, on the other hand was a great talmid chacham who modeled the lesson of his grandfather as an ish tam yosheiv ohalaim. Orech yamim biyiminam ubsimolam osher v’chavod, the right side is the represents the spiritual domain the left the more material. Yosef placed his sons in front of their grandfather so that Menashe would be opposite Yaakov’s right hand. Ephraim stood in front of Yaakov’s left hand. Yosef determined that Ephraim, the talmid chacham, needed help, with his gashmi affairs afterall he was always learnig what did he know of this world. Menashe the businessman needed an extra infusion of ruchniyos to provide him chizuk. Instead however, Yaakov seekeil es yadav, he made his hands “smart.” Indeed he crossed his hands so that his right was on Ephraim and the his left was on Menashe. Yaakov Avinu understood and taught us that we have to maximize the potential we have been given and not try to be something we are not. Ephraim the talmid chacham should shteig even higher. Menashe should have even more success in his business endeavors. As long as one is fulfilling his tafkid he is in good shape. This is a lesson we must constantly remember as we guide and nurture and our own children. They will excel in the areas they are destined to enjoy. We should note those strengths and build on them as Shlomo Hamelechg said – tein l’chacham viyechkam od.

This is an important reminder for us all. Hashem has endowed each individual with a unique combination of talents and abilities. They have been invested with us la’sos es kol mileches avodas hakodesh lchal asher tziva Hashem, to perform His will with the special combination of talent and personality that defines our individual uniqueness. His confidence in our ability to earn Him a substantial return on that investment is what defines our challenge for life. If we simply follow the lead of Betzalel, Ahaleiav and their associates we, too, can be crowned as chachmei lev and bring the return His trust in us is intended to yield from all that we do, iy”H.

Moses’s Challenges | A Guest Post

rabbifink — Fri, 07 Jan 2011 08:01:15 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bo
This is it!

Hachodesh hazeh lachem rosh chadashim. As the birth of Klal Yisrael unfolds, Hashem Yisborach presents us with our first national mitzvah, Kiddush Hachodesh. The Midrashim tell us that the calculations for proclaiming the new month were so complicated that Moshe Rabbeinu found them difficult. Finally, after struggling to comprehend all the astronomical details, Moshe Rabbeinu is provided clarity. Indeed, Chazal teach us that we learn from the word “hazeh” that Hakadosh Baruch Hu Kivayachol pointed to the moon and said to Moshe Rabbeinu “this is the new moon and its position in the sky.”

It is curious that Moshe “struggled” with the technical details of the lunar placement upon the horizon. Is it really more complicated than other complicated halachos? Moreover, it was not Moshe’s only “struggle.” Chazal point to four specific Mitzvos that presented a similar challenge and each is clarified with the expression of zeh—“this” is how it should be. In addition to the mitzvah of Kiddush Hachodesh, the topics are; the the intricate design of the Menorah, the description of the Machatzis Hashekel and the defining traits of a kosher animal. What is the common denominator that links these items? Furthermore, could it really be that these four concepts were so difficult for Moshe Rabbeinu, the one who spoke face to face with Hashem Yisborach? What is the message being taught?

In reality, Moshe was not personally challenged by these four concepts. But as the Rabban Shel Yisrael he was troubled for us and for our future. We know that these four topics represent the greatest challenge to us all, they represent: time, wisdom, gashmiyus and money. We wonder how to use and not abuse them. And we struggle. How to use the gift of time to maximize its potential and our pride in so doing? What to do with the wisdom that one has acquired and where to focus individual strengths and interests toward future growth? In relating to the olam hagashmi we seek to discern how to differentiate between satisfaction and indulgence? Finally, in regard to money, how to establish priorities that will yield the greatest, truest returns?

For each nisayon we are guided with a focused response of “Hazeh,” Hashem delineating the appropriate perspective for us to live by. By Hashem symbolically “pointing” to the new moon (time), the Menora (wisdom), kosher animal’s traits (physical world) and the half shekel (money), He points us away from the spiritual obstacles inherent in each and towards the spiritual pursuits for which we should strive. Then and as now, time is to be sanctified, each hour and minute to be used purposefully in avodas Hashem. Knowledge is to be shared, helping ignite and foster yedias Hashem in others. The physical world is to be harnessed with self-discipline to bring Kedusha to otherwise physical pursuits. And money offers us the opportunity to invest in His work.

The greatest challenge of existence is to successfully blend the pure Neshama we’ve been given with the material traits of humanity. Buffeted by four winds of turmoil our avodah is constantly put to the test. Moshe Rabbeinu is concerned and seeks guidance for his people l’dorei doros. Hashem Yisborah responds “zeh – this” is just what we need.

Publicizing G-D | A Guest Post

rabbifink — Fri, 31 Dec 2010 16:30:34 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vaera
L’ma’an Sapper Shmi

The devastation of Mitzrayim during the 10 plagues left the Egyptian landscape changed forever. Clearly the purpose of the makkos was not merely the exodus of Klal Yisrael from the tyrannical rule of Pharoah. After all, Hashem could have just escorted all the Jews out of Egypt in one fell swoop. What then was the objective of the 10 -step staged destruction of Egypt, its culture and people?

The Kli Yakar explains that the makkos were to provide a tikkun for the lack of emuna which was pervasive in the Mitzri culture. Pharoah denied Hashem’s existence and omnipotence. Pharoah tells Moshe, “I know not of Hashem, nor will I listen to Him.” Yet, as each plague descends upon Egypt, Pharaoh and the Mitzriyim are systematically and progressively shown that Hashem Hu HaElokim, bashamayim u’varetz! They have no choice but to recognize His hashgacha over all. As the Yad Hashem becomes ever clear with each and every plague the ultimate goal of the ten makkos is realized until it climaxes with the declaration l’maan saper Shmi.

Ultimately, Pharaoh and his people are taught that it is not merely enough to acknowledge the Ribbono Shel Olam’s presence in this world. We must do our best ”l’ma’an sapper Shmi”- in order to proclaim His reality to all. Eventually the Egyptians got the point. Klal Yisrael is ejected from the throes of their servitude. Geula is at hand.

However, this lesson was not meant for the Mitzrim alone. It is really intended for us. With the revelation of Sinai close at hand, Hakadosh Baruch Hu was paving the way for the true purpose of geula; to become an “ohr la’amim,” a light to all nations. The soon to be experienced Matan Torah, would gift us with the tools for Kiddush Shem Shamayim, enabling us to be His ambassadors for kedusha in this world. Our awareness of l’ma’an sapper Shimi and our commitment to implementing that attitude in each aspect of our lives, 24/7, is the final step in the preparatory process for redemption. It is an opportunity and responsibility for every ben and bas Yisrael which can bring the geula closer each day.

Hook, Line and Teshuva | A Guest Post

rabbifink — Fri, 19 Nov 2010 08:04:10 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Pashas Vayishlach

Hook, Line and Teshuva

Vayishlach Yaakov. The Parsha begins with Yaakov Avinu’s anticipation and concern for his forthcoming encounter with his brother, Eisav. Chazal wonder what was the function and purpose of Yaakov’s elaborate presents to his estranged brother. The Torah seems to go out of its way to detail the ostentatious nature of these gifts and their delivery. Just why is Yaakov flaunting his physical wealth? Wouldn’t it arouse the wrath of his brother? And with no extra word in the Torah, is such detail really necessary?

Chazal offer various insights and many yesodos are learned. Most are familiar with one famous maxim derived from this episode. Chazal teach us of how Yaakov Avinu models for klal Yisrael how we are to prepare for conflict with the Edomite adversary. We are taught to replicate our conduct after Yaakov and prepare for the worst with doron, tefillah and milchama, we must ready ourselves by offering gifts to the enemy, davening for siyata Dishmaya, and girding ourselves for battle. It was and continues to be a recipe for success.

The Midrash Rabbah offers other mihalchim as well. One provides us an incredible insight into the depth of Yaakov Avinu’s soul. It, too, serves as model for us to emulate.

The Midrash (75:11) declares, lamah shalach Yaakov etzlo malachim elah kach amar, eshlach lo shluchim im yachzor b’teshuva – why did Yaakov send messengers to Eisav? He wanted to inspire him, to do Teshuva! Yaakov Avinu remembered what his father Yitzchok Avinu had intended for Eisav when he (Yaakov) slinked away with the Brochos. He was not worried about himself. He feared not the armies of Eisav, he was only preoccupied with Eisav’s spiritual well being, to help him return to the path of their father. The Midrash elaborates that Yaakov flaunted his wealth to show Eisav that one who is spiritually inclined need not be bereft of prosperity. One can be zoche to shtei shulchanos, success in both worlds, spiritually pure and financially secure! Though Yaakov Aviunu would not normally have emphasized the flamboyant material world, he knew it was what motivated his brother. Tantalizingly dangling on the hook of ruchniyus, it would be tempting bait to entice Eisav’s return to the path of emes.

And Yaakov risked more. He placed huge morsels of kovod on the hook as well. If the lure of gashmiyus wasn’t enough, some sweet kovod would make Teshuva irresitable! And so, Yaakov even called Eisav, adoni, “my master,” incurring in the process, as the Midrash records, the displeasure of the Eibeshter. Nevertheless to Yaakov Avinu, it was worth it. Maybe he could bring his brother back. Just maybe he could set the hook, pull the line and reel him in and Eisav would become a baal teshuva. Alas, he was not successful. However, the zechus of his effort merited his survival (and ours) when they finally came together face to face. What a powerful yesod for us all.

We Boruch Hashem live in a place and time of grandeur for Am Yisrael in this Medinah Shel Chesed. For many, it is an era of shtei shulchanos. We must be cognizant, as was Yaakov Avinu, that this gift is an opportunity and responsibility to reach out to those who need to be inspired, whether here or in Eretz Yisrael. So many of our brothers and sisters are drifting away; others are lost completely. But we can help. And we must.

Like Yaakov we must ready all of our assets personal, financial and spiritual for the encounter, and iy”H we will succeed. We can give of our time, our enthusiasm and our money. If this was the formula Yaakov Avinu devised to survive his encounter with Eisav, perhaps it should be our recipe to b’ezras Hashem emerge from this golus which bears his essence. As we are mikareiv those in need of spiritual geulah, we can be mikareiv the ultimate Geulah, bimhara biyameinu.

Do You Want To Change? | A Guest Post

rabbifink — Fri, 12 Nov 2010 16:55:19 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayeitzei

Vayishma Yaakov!

After more than 20 years in Lavan’s home, Yaakov Avinu overhears his cousins, (Lavan’s children) speaking despairingly of him. We are told “Vayar Yaakov es pnei Lavan v’henei ainenu emanu imo kismol shilshom” – and Yaakov saw that Lavan’s face wasn’t the same as it was the day before. What was it that Yaakov saw? In truth, upon learning of his true standing in the house of Lavan, Yaakov introspected. He reexamined his relationship with his uncle and realized it was one sided. He reassessed his life in Golus away from Eretz Yisrael and away from his parents. He realized he didn’t really belong. Something was amiss. Hashem Yisborach had not spoken with him for over twenty years. It was time for a change.

Comes the next Posuk: “Vayomer Hashem El Yaakov Shuv El Eretz Avosecha Ul’moladtecha” – Hashem says to Yaakov, “Return to the land of your fathers and your birthright”. What happened? Why is it that Hashem Yisborach finally speaks to Yaakov Avinu again, in the very next posuk?

The answer is obvious and insightful. Until Yaakov Avinu recognized that something was wrong, Hakadosh Boruch Hu could not help him make it right. Once Yaakov understood the realities of raising his children in Golus he longed for his true home in Eretz Yisroel. He was then blessed with Geulah, as Hashem spoke to him and directed his return.

This maxim is true in both Ruchniyus and Gashmiyus. The first step to correcting any problem is recognizing it. Once one identifies the issues, steps can be taken to go and improve. Indeed, in dealing with the challenges of rearing our children, educating them for success and building their self-esteem we must take honest stock of their strengths and weaknesses. Then we must look at ourselves and the environment we provide to nurture these goals. If we are honest in our assessment, we can create a game plan for advancement and our children will IY”H thrive.

As soon as Yaakov Avinu realized the risk of further remaining in the Golus of Lavan’s home, he was blessed to merit redemption with his return to Eretz Yisroel. “Maasei Avos Siman LaBanim”: May we, too, be blessed to sense the urgency and danger of our long Golus and our need to reconnect spiritually so that we may strive to merit the brachos of Geulah, bimahara biyameinu, amen.

To Prey Or To Pray | A Guest Post

rabbifink — Fri, 05 Nov 2010 06:55:06 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Toldos

The Gift of Golus

One cannot help but be fascinated with the entire episode of Yitzchok Avinu and the brachos intended for Eisav which are surreptitiously taken by Yaakov Avinu. Chazal darshan every nuance of the parsha for yesodos so vital for us today. Chazal wonder (as do we), what was it that Yitzchok Avinu actually intended? What was Rivka’s viewpoint? And what is the lasting lesson?

There are many interesting approaches and lessons to be learnt. One insight is derived from an enigmatic Midrash Rabbah which scrutinizes the original instructions given to Eisav. Yitzchok Avinu asks his eldest son, “Sah na keilecha telyicha vkashtecha vtzei hasadeh vtzudah li tzayid – Lift up your gear, your bow and arrow and go out to the field to hunt your prey.” Why is the method of the hunt so important to Yitzchok? Why didn’t Yitzchok Avinu simply request Eisav to bring him dinner? After all, Eisav is the expert hunter.

Chazal explain that a powerful message was being alluded to in Yitzchok’s request of Eisav. We are taught that the eve of this all important Bracha ceremony was leil Pesach and the directives of the posuk symbolically represent the four galuyos. Bavel, Madai, Yavan and Edom. Yitzchok Avinu knew good and well just what Eisav was all about. He wanted to help him. He intended to give him the tools to achieve a complete and total teshuva, the opportunity for spiritual redemption. Similarly, the four goluyos are intended to provide a forced and focused tikun to enable Klal Yisrael to reconnect to the Aibeshter after they err.

We can almost hear Yitzchok Avinu speaking to Eisav with all of his passion, as he implores him. Eisav you have sinned, but you can grow from your mistakes. You can trek from golus to geula if you but seek it as your objective. Stalk the prey of Torah, Tefilla (lasuach basadeh) and teshuva and you can connect to the Ribbon Shel Olam like your brother, Yaakov, the ish tam yoshev ohalim. Sah na keilecha, lift up, elevate and spiritualize your kochos hanfesh, for you have talents that are gifted to you alone. You, too, can be successful and inspire others to do the same. Eisav, this time, as you hunt, leave your special hunting jacket at home. Do not take the easy way out. Go forth through the golus, seek and pursue the emes, you will be rewarded with geula. It is Pesach eve. Is there a moment more ripe for redemption? My dear Eisav, remember, Hashem helps everyone who desires to escape Mitzrayim and their own “mietzarim,” the limitations that bind them to an olam hazehdikeh life. Go forth Eisav, and bring me matamim, the delicacies of a holy lifestyle, of gashmiyus infused and transformed to ruchniyus, ba’avur tivrechacha nafshi biterem amus so that I may bless you before it too late. Then I can proclaim and you will be worthy of v’iyitein Licha Elokim – Hashem should bless you with all of His, brachos in both Olam Hazeh and Olam Habah!

Rivka Imeinu overhears Yitzchok’s impassioned plea. She realizes that Yaakov, too, desperately needs such a bracha. Not for himself but for us. Sadly, she knows that there will be times when Klal Yisrael will r”l stray. They would need the gift of golus and geula, the power of teshuva to brighten their future. Without it all would be lost. With it, Klal Yisrael would be blessed for eternity.
Rivka readies Yaakov for his masquerade. Dressed up as Eisav, Yaakov quickly arrives with the delicacies prepared by his mother. Yitzchok grows suspicious almost immediately and says mah zeh miharta limtzo b’ni – Eisav my son, how did you accomplish your avodah so quickly?! Is teshuva so easy to achieve? His concern was rapidly allayed as Yaakov responds Ki hikrah Hashem Elokecha – I was gifted Siyata Dishmaya, Hashem Yisborach heard my cry. Indeed we know – pischu li pesach kichudo shel machat vani eftach lach pesach kipischo shel ulom! Yitzchok was satisfied. Indeed, the young man him before was accompanied by the aroma of Gan Eden. The gift of Teshuva, of growth through golus and geula, was now ready to be bestowed upon his son who needed it the most. But thanks to Rivka, it was not Eisav. Instead, it was Yaakov Avinu who in turn gifted to us that precious legacy so that we should be worthy of His blessings.

Yehi Ratzon that we be zocheh to grow from this long golus to the euphoria and clarity of geula. Let us vanquish Eisav and this golus through the koach Hateshuva. V’alu moshi’im b’har Tzion lishpot es har Eisav v’haysa Hashem hamlucha. bimahra biyameinu Amen.

Defining Greatness | A Guest Post

rabbifink — Fri, 29 Oct 2010 16:05:57 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Chayei Sara

“Vayigdol”

As Eliezer Eved Avraham introduces himself to Rivka’s father and brother, he speaks of his mission to find a wife for Yitzchok Avinu. He tells them, “Va’Hashem Beirach es Adonee Meod Vayigdol” – that Hashem had blessed Avraham with much and he has become great.” Indeed, Eliezer reports that Avraham Avinu has become wealthy and achieved much fame and fortune. However, the words of the Posuk seem slightly redundant. Wouldn’t it be enough to say that, “Va’Hashem Beirach es Adonee Meod”—Hashem has blessed Avraham with much.

What is the word “Vayigdol” coming to add to the lavish description of wealth and riches described in the Posuk? The answer given offers a powerful lesson.

It is true that Avraham had become quite wealthy. All of Hashem’s bountiful blessings had been bestowed upon him, but that was only part of the message Eliezer wanted to convey. The vital element of Avraham’s legacy is found in the “Vayigdal”—and he became and is still becoming greater. The message Eliezer was transmitting about his master to all of us was that Avraham Avinu never stopped growing! Even after the Akeida and his ten nisyonos, despite the passing of his beloved wife Sarah Imeinu, and after having amassed world-wide fame and fortune, Avraham Avinu sought and found new opportunities and venues to use the gifts presented to him by Hakadosh Baruch Hu to be Mikadesh Shem Shamayim.

This is the quintessential essence of our Jewishness—to emulate Avraham Avinu, to constantly grow spiritually. To continually climb the ladder of gedulah , one rung at a time. To recognize that all the gifts Hashem has bestowed upon us are merely tools for avodas Hashem and hisgalus HaShechina. When we live life with the mantra of “Vayigdol”- constant growth, we are worthy of our distinction as children of Avraham Avinu and can confidently call upon the Ribbono Shel Olam as the Magen Avraham, to give us His continued blessings.

Abraham As A Role Model For Making Choices | A Guest Post

rabbifink — Fri, 22 Oct 2010 07:37:19 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayera

Reaching Out and Growing Forth

Immediately following the destruction of Sdom and Lot’s escape to the mountain where he fathered Amon and Moav, the Torah tells us that Avraham Avinu moved to a new home. “Vayisa Misham Avraham Artza Hanegev Vayeishev Bein Kadesh Uvvein Shur… – He traveled to the Negev and pitched his tent between Kadesh and Shur.” The Mifarshim are intrigued by this seemingly unnecessary information. What is the lesson therein?

Rashi explains the motivation for Avraham’s move. We know that Avraham opened his home to all passersby. He introduced his guests to hakoras Hashem Yisborach through his outstanding hachnasas orchim. After the destruction of Sdom and the surrounding cities, tourism to the former great metropolis of Sdom ceased. Avraham’s house was no longer on a main thoroughfare. Not wanting to be passive, when the opportunity for Mitzvos slowed, Avraham changed location. If mitzvos were not coming his way he made sure to go their way! This is a vital message for us all. We should never become complacent. We must constantly strive to run after mitzvos, even if it may be difficult.

There is more. Rashi adds a davar acher, a second insight, even more powerful than the first. He explains that Avraham moved in order to distance himself from Lot, who had developed a notorious reputation for immorality. Avraham did not want to be known as a part of Lot’s circle. A mere association with him could negatively impact both Avraham’s personal and familial Ruchniyus as well as his ability to positively influence others. Therefore, despite the challenge, Avraham moved.

Rashi’s dual message has practical implications for each of us. When making choices regarding career, community, home and friendships we must constantly consider these two aspects of our life. How can we best perform and reach out spiritually? Are we running toward mitzvos? Are we set up to make a difference by being Mikadesh Shem Shamayim, being a Torah role model for others? At the same time, we must be vigilant in safeguarding our own ruchniyus and the spiritual mores of our children. Reaching out to others while growing and safeguarding ourselves is the formula for success in Avodas Hashem and emulating Avraham Avinu each and every day.

Lecha Lecha Divrei Torah From the Archives

rabbifink — Fri, 15 Oct 2010 09:08:46 +0000

First read the fresh post from my father: Self Improvement | A Guest Post

Check out last year’s dvar Torah for Lech Lecha from my father: Our Chance To Shine | A Guest Post

And my Drasha from last year published as an essay this year: You’ve Got To Leave It All Behind | Drasha Lech Lecha 2009

You’ve Got To Leave It All Behind | Drasha Lech Lecha 2009

rabbifink — Fri, 15 Oct 2010 06:43:41 +0000

Special thanks to community member Elizabeth Danziger, founder of Worktalk Communications Consulting, for assisting in transforming this sermon from 2009 into an essay for this year.

Avram’s Journey

Lech Lecha 2009

The Torah begins the story of our forefather Avraham in this week’s parsha. Thus begins the story of the Jewish people. The first Jew begins his journey in Lech Lecha and that journey defines us for all time. We still feel the effects of that journey. The better we can understand and appreciate that journey, the better we can understand and appreciate ourselves and our personal journey.

God commands Avram (not yet named Avraham) to go. “Lech Lecha” means to go. If we analyze the Torah’s words there is more than meets the eye. The Torah says that GD commands Avram: “Go from your land, from your birthplace and from your father’s home.” If all the Torah wanted us to know was that Hashem had commanded Avram to leave or to go, it would have been sufficient to say “lech” or “tzei” – go. Further, the entire section that mentions leaving his land, birthplace and home is superfluous. And it is in the wrong order! First one leaves one’s home, then one’s birthplace or city, and only then does one leave his land or country.

R’ Hirsch says that the word lech comes from the word halach. And that word is related to Chelek, divided and chalak which means smooth, a surface to which nothing adheres. So halach means to go but it connotes separation as well. Sometimes one can separate for the purpose of going to another place, but in this case, the separating was lecha – for Avram’s self.

Avram is separating from three things: Eretz / country, moledes / hometown, and bayis / home. R’ Hirsch says that these three things form the foundation for one’s personality and true essence. Eretz, the country or nationality with all its moral implications. Eretz is like eres – married. Eres also means cradle. In comparison to shamayim (heaven) which is sham (over there), the land, our country gives us our cradle in which we learn our morality. Our land gives us national characteristics and the tremendous power of participation in a nation.

Moledes, birthplace, gives us civic position and independence Even narrower is the bayis, the home where we find our individuality and we grow as unique people.

These Hebrew words make it clear that the Torah values the worth of one’s home and homeland. The Torah is not belittling these concepts by asking Avram to isolate from them. Rather, the Torah is telling us the value of these realms and the greatness of the isolation GD demanded from Avram.

In fact, these demands place Avram in direct conflict with the strongest ideals of his era. Centralism was the prevalent tendency of his age. The feared monarch Nimrod, from whom Avram was running, led the Tower of Babel campaign. That campaign was marked by the slogan of “naaseh lanu shem” – we can make ourselves a name. The tower was to represent the community in general for the glory of mankind. This tendency begot an erroneous conception of a majority which has sway in every direction and every case. And eventually, what is honored by the majority ipso facto becomes the thing that is honored by everybody.

It is certainly true that the majority opinion should be well represented in the community and it should represent that which is highest and holiest by everybody. And in Judaism we would expect the same. Still at the very start of the Jewish journey we are taught: Lech Lecha, go for yourself. Stand on your own, separated from the crowd. No one should limit him or herself to the majority. You cannot be only as honest as everybody else, or as moral as everybody else. We must rise above the majority.

Each person is responsible to GD for himself and if necessary to be alone with GD if he can find no partners with whom to worship. This is what GD demanded from Avram at the start of his journey and the start of our collective journey. The beautiful insights into Hebrew language show us how important eretz, molad and bayis are to us and lech lecha tells us that they are only trumped by the bond that attaches us to GD.

There are always those who say that Judaism should be current and up to date with modern ideals. There are some modern ideals that are consistent with Torah; perhaps social conventions caused them to be ignored until they became prevalent in a modern world. We should and must celebrate those ideals. But, Avram’s first stand was not in accordance with the ancient cultures with whom he lived. While the whole world sought every effort to establish themselves; as civilizations became more complex, Avram was giving up his citizenship and his homeland. He protested the idol worship of the other nations. He separated from it all.

Avram was appointed the first Jew, but he had to prove himself first. He had to prove that he could rise up above the fray and be separate. Avram showed us by example.

Our country, our city, our homes all represent inertia. When we revert to the comfort of habits, customs, and thoughts that we are accustomed to, we are relying too heavily on our cradle that we were raised in. We often fail to move forward because of fear or doubt. Hashem tells Avram, Lech Lecha, do what is right. Do what you know you must do to ensure that you will be separate, that you will be elevated and above the customs and traditions into which you were born.

The lesson of lech lecha is that we must act with conviction and that we must act with a trust and hope for future. Avram could have been reluctant to leave all that he left behind. After all one’s country, hometown and home cane be good values, our core values in fact. But sometimes we need to rise above our complacency and elevate ourselves to heights that can only come when we act with the conviction of lech lecha and we make a substantial break from our inertia and instead act in a way that will bond even more strongly with our families, our neighborhoods, our homelands and above all with GD

In our lives we are called upon to make that same choice so many times. What are my priorities? What is the deciding factor in my decisions?

Avram was also faced with tough choices. How did he respond? What was GD’s call to him? Choose GD, above all. Choose spirituality and Torah above all.

Lech Lecha tells us that our homeland, our city and our homes are all important. They all have tremendous value, but ultimately the choice that is right is the choice that will bind us closest to GD. The choice that brings us the greatest spiritual growth and opportunity to sanctify the name of GD is the right choice. That is the call of Lech Lecha.

Self Improvement | A Guest Post

rabbifink — Fri, 15 Oct 2010 01:07:43 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Lech Lecha

Self Improvement

Parshas Lech Lecha is filled with the lessons of the Jewish experience past, present and future. Each nuance of the parsha is emblazoned with yet another yesod of maassei avos siman labanim and the gift of netzach Yisrael. Moreover, the unique relationship and destiny Klal Yisrael has with Eretz Yisrael is entwined with almost every narrative of this week’s parsha as the first chapter in our legacy of a people is recorded for eternity. No less than four times does Hashem Yisborach promise, commit and reassure Avraham Avinu that Eretz Yisrael is to be his and his children’s forever. Ultimately, Bris Milah solidifies the covenant that the Eibeshter executes with Avraham Avinu and Am Yisrael – Eretz Yisrael is ours forever.

The relationship between the gift of Eretz Yisrael and the covenent of Bris Milah is curious. What is the quid pro quo? A fascinating Sifrei in Parshas Devarim provides an incredible insight.

The Sifrei explains that Hashem Yisborach gave Eretz Yisrael to Avraham (and to Yitzchok and Yaakov) in “as is” condition. The message – the land of Eretz Yisrael will be what you make of it. The Avos understood this and each of them made improvements to upgrade, embellish and enhance the holy land and our relationship to it. They not only improved the land, they made it personal -Avraham by planting an eishel, Yitzchok as he planted meah shearim and Yaakov when by purchasing Shechem. In so doing they validated the trust Hashem Yisborach placed in them. They not only took what Hashem Yisborach gifted to them, they made it better! This aspect of maasei avos siman labanim is vital for us all. Indeed life is given to us in an “as is” condition – it is up to us to make the necessary improvements through tikkun hamiddos, limud haTorah and maasim tovim.

This too is the essence of the mitzvah of Bris Mila. The Gemara recounts how the Roman general Turnus Rufus once taunted Rabbi Akiva and queried, “What is greater the accomplishments of man or of G-d?” Rabbi Akiva responded, “Man’s accomplishments are superior.” The emperor mocked Rabbi Akiva and pointed to the beauty of nature, the magnificent sky above the horizon, asking, “Can man do this?” Whereupon Rabbi Akiva responded with sheaves of wheat and delicious cakes alongside loaves of bread and retorted “who made the bread and the pastries – is it not the power of human creativity?” Such is the analogy to Bris Milah, to Eretz Yisrael and even to our everyday life.  Each of us is created in the image of Hashem. We arrive in an “as is” condition and it is up to each individual to perfect himself or herself. We are born with so much opportunity and unbelievable potential but it is up to us actualize it. We must develop ourselves to serve Hashem as He intends. With blood, sweat and tears we can do what it takes to make a difference, to serve as a light to all nations and reveal the hidden truths of Hashem Yisborach’s glory for all to see.

This lesson of self-improvement is part and parcel of the maasei avos siman labanim defined in our parsha. It sets the tone for defining Jewish destiny, and creating a home and family environment with which to rear children into adulthood. Let us make each day better than the last. It is a sacred mission we must live to the fullest.

(Ed. Note: See my podcast Circumcision and Perfection for more on this topic.)

Live Like A Rainbow | A Guest Post

rabbifink — Fri, 08 Oct 2010 15:57:08 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Noach

ROYGBIV

As the Ramban points out, the world was blessed during the seven days of creation with the phenomena of the rainbow, a magnificent display of color. We can even see “mini-rainbows” as we spray water in the air on a bright sunny day. Indeed, the beautiful spectrum of light is refracted through the prismatic effect of moisture in the sky. We must wonder: why was the rainbow selected by Hashem Yisborach as the symbol of His “bris” to never again destroy the entire world through a catastrophic flood? What is the middah kineged middah connection between the flood and the keshes and what unique qualities can we learn from this inter-relationship.

Our Chachamim point out that the ultimate flaw of the dor hamabul was their selfishness; their total disregard for their fellow man. Chamas, petty theft, was the straw that broke the camel’s back in a generation exhibiting every form of moral decay. Indeed, they looked at the world as a place with no limits or boundaries. An opportunity to do “what I want, when I want and with whom.” They no longer saw or respected the significance of the individual or the community. They had no sense of private property, personal or communal responsibility. They lost touch with their essence of having been created b’tzelem Elokim and no longer viewed their Creator as involved in daily events. They were hopelessly lost, except for Noach. The worst aspects of human nature had consumed them.

Enter the rainbow. The pure, unblemished sun’s white light which warms and sustains our entire world is a seemingly boundless and unlimited source of energy. However, as it is refracted through the misty lens of the clouds we can see that the gift of light from Hashem is not a lack of color but a combination of it all. Through the prism we see individual bands of red, orange, yellow, green, blue, indigo and violet maintaining their discipline in place. Yes, the rainbow carries a unique message. Each color of the keshes symbolizes to us the importance and discipline of the individual performing his unique role while working together with others to combine into one. As Jews we are especially conscious of the unique individual roles we play in creating the totality of Klal Yisrael. We are men, women and children, who play different roles in the klal as do our Kohanim, Levi’im and Yisraelim. Only by maintaining our roles and adhering to boundaries do we truly create a seemingly seamless light force. Mitzvos are the same. Each has its own unique spiritual hue and color. When combined by the totality of Am Yisrael, they form the spectacular luminance of the ohr haganuz which awaits us l’asid lavo.

The dor hamabul thought that they would enlighten their lives by modeling the sun and its apparently boundless state of matter. They too lived life without limits.

They were dreadfully wrong.

Hashem teaches us through the rainbow that just the opposite is true. Torah demands structure and discipline. It is only within the limits and boundaries of Halacha that our defined mission is actualized. Through our personal and communal avoda we create the essence of Klal Yisrael as an ohr la’amim, a spectacular light to all nations. And in so doing, we can generate that most brilliant light which Hashem Yisborach has stored away for our future. May we be zocheh to bask in its rays bimharah biyameinu.

Building a City | A Guest Post

rabbifink — Tue, 28 Sep 2010 03:08:38 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bereishis

The Chinuch Environment

The tragic story of Kayin and Hevel is familiar to us all. The Torah recounts that Kayin went about rebuilding his life after murdering his brother. We are told that the first step in this self-renewal was his starting a family. Soon thereafter, Kayin had a son. He named him “Chanoch,” reaffirming his dedication to chinuch, educating his child. Then, we are told, Kayin took another step. He built a city, “vayikrah shem ha’ir k’shem b’no Chanoch — and he named the entire city for his son, Chanoch.” Why? What is the lesson we are to learn from this?

Chazal teach us that we are all descendants of Kayin born of Noach’s wife, Naama, who was Kayin’s (grand)daughter. When Kayin was born, Chava proclaimed “kanisi ish es Hashem — I have acquired a god.” Cute baby Kayin. His mother treated him as a little deity and assumed his perfection. She did not rear her son with limits and values. Indeed, her first born may have been somewhat spoiled. Lacking boundaries and priorities, he grew into a murderer. However, the adult Kayin, given the opportunity for teshuva, recognized that indeed, children need nurturing. Each child is a delicate flower which must be personally tended to. Yes, Kayin understood all too well, that a laissez faire attitude toward child rearing produced a horrific result. He therefore, focused his passion on chinuch habonim, educating his child with ethics and standards. But he knew (as do we) that to actualize a singular commitment to education requires more than a good home; it demanded that an entire community be developed that reinforced his ideals. Only then could he be sure that his son would be equipped with the morals necessary to make the right choices in his future. So Kayin built a city and created the environment for his offspring to thrive.

This message is insightful in rearing our children. We need to set standards and priorities for them as we nurture them at home and inculcate them with values in school and in the community. Their circle of friends, their exposure to media and their leisure activities need to be in consonance with our long term goals for their spiritual growth and development. Our activities as well, must reflect the realities we wish for our children. A consistent message of ahavas Hashem, yiras Shamayim and devotion to personifying b’chol drachecha da’eihu in each of our own undertakings will ensure the life long vitality of our children’s growth into the bnei and bnos Torah that we daven for them to be.

Personal Responsibility | A Guest Post

rabbifink — Fri, 11 Jun 2010 19:29:22 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Korach

Personal Responsibility

Parshas Korach is famous for its tale of strife, conflict and ambition as the leadership of Klal Yisrael is called into question by Korach and his minions. Corrupted by jealousy they fatally err in questioning the authority of Moshe and Aharon. They are forever known as baalei machlokes – dangerous fomenters of dissent whose ego and pride literally removed them from this world and the next! Ultimately they find themselves swallowed alive to declare forever Moshe emes v’Toraso emes.

Though the machlokes and downfall of Korach is the primary feature of the parsha there are many other iyunim to be studied. One interesting issue to explore is found in the details of pidyon haben reviewed again as a part of the parsha’s summary of the matnos Kehuna unto which Aharon and the Kohanim are entitled.

The Torah reminds that (18:16) pidyon haben is accomplished through the transfer of five shekalim to the Kohein. This somewhat rare mitzvah is always a delight to behold. Interestingly there is a machlokes Rishonim whether or not one can fulfill the mitzvah of pidyon haben with a shaliach. L’chora it is not a mitzvas haguf. So why, then, are there Rishonim who exclude using an agent for mitzvas pidyon haben. After-all one can even marry using a shaliach. Why is using an agent not a viable option for pidyon haben?

Naturally, there is much “reid” on the subject. However there is a mehalach based on aggadah which is worthwhile exploring and taking a lesson from.

The Medrash Hagadol states that one of the taamim for the mitzvah of Pidyan Haben is that it is to provide a tikkun and a kapporah to Klal Yisrael for mechiras Yosef by his brothers. As such the answer to our quandary is simple. Since forgiveness and atonement are involved, one’s personal engagement is necessary. kaporrah cannot be accomplished by someone else. When one hurts another (even if he thinks he is right as was the case with the brothers) it is he who has to say he is sorry, an emissary is not enough. Moreover, the responsibility for that tikkun is personal.

This vital message is sometime lost in the day to day rigors of life. We tend to treat people as commodities or objects. We can even forget that others have feelings too! This aspect of pidyon haben reminds us to stop and take our actions, responsibilities and other people seriously. It admonishes us to watch what we say and do and be concerned with its long-term impact.

When it comes to our bein adam lachaveiro we must be responsible, sensitive and caring. That responsibility cannot be doled out to a representative it must be personal.  It is so worth our time!

Korach D'var Torah: Whatever It Takes

rabbifink — Fri, 11 Jun 2010 17:43:38 +0000

This week we read the story of Korach and his rebellion. The rebels were unhappy with the distribution of power in the Israelite camp and made their voices heard.

Technically, Korach and his followers were mored b’malchus, they rebelled against the defacto king of the Jewish people in the desert, Moshe. They attempted to undermine Moshe and the system of Kohanim and Leviim as it was implemented in the Mishkan and religious life of the Jewish people.

The roots of their sins are many and the opinions run the gamut of social and religious ills.

God tells Moshe to test the veracity of the rebels by offering incense. A fire comes and consumes the rebels against the Kohen and Levi system. Just before the fire comes, God instructs Moshe and Ahron to separate themselves from the midst of the rebels. It appears that in order for God to succesfully smite the rebels, Moshe and Ahron need to get out of the way.

The Ramban is troubled by this detail. God can certainly save Moshe and Ahron from death even if they are right in the middle of the rebels! Why must they separate.

Reb Tzadok from Lublin writes that even when one sees that they have Divine assistance in their actions it does not mean that God has “signed off” on their actions. One could see or even experience God’s help and yet be doing the wrong thing. This is because God responds to mesiras nefesh, behavior that indicates one’s willingness to sacrifice their time, personal pleasure and even their life, for a cause. Remarkably, God’s response is not limited to causes that are “right”.

Korach had an altruistic motive. According to Reb Tzadok, Korach was ahead of his time. He was living in a world where each person’s kedusha was limited. But he wanted to be living in a future time, where everyone would have equal kedusha. He wanted it so badly, he knew he was going to die for his cause. He was willing to do whatever it takes. That was mesiras nefesh. His cause was flawed, but he still had mesiras nefesh.

God tells Moshe and Ahron to separate from Korach’s rebellion because Korach’s mesiras nefesh was recognized by God and could have cause the demise of Moshe and Ahron had they stayed intermingled with Korach and his rebels.

I find this to be a profound message in two ways. First, sometime it seems to us like the “universe” is helping us along, or God is giving us direct assistance, and we think that we must be on the right track. “Not so fast”, says Reb Tzadok. God gives assistance to those who are moser nefesh. Not necessarily those who are right. Second, the importance of mesiras nefesh in our avodas Hashem. It is worth noting that a Jewish life is going to be different than a secular life. When we do whatever it takes and we sacrifice time, status, money, pleasure all in deference to Judaism we are tapping into the great power of mesiras nefesh and hopefully it will bring us Divine assistance in our lives.

To Serve With Song | A Guest Post

rabbifink — Fri, 28 May 2010 18:54:51 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Beha’aloscha

Nisunim Nisunim

For three weeks we have been learning of the uniqueness, responsibility and leadership expected from the tribe of Yaakov and Leah’s third son, shevet Levi. The Rambam explains their role in his famous words which conclude hilchos shmitta v’yoveil and teaches us that shevet Levi is huvdal la’avod es Hashem l’sharso . . . as cheil Hashem. Moreover, the Rambam continues not only is shevet Levi so designated but any Yid, who wishes to devote his life to the total service of the Ribbono Shel Olam, is considered an honorary member of shevet Levi as well.

While parshiyos Bamidbar and Naso introduced us to the Levites role and their special tasks of the nosei haMishkan, Bahaaloscha defines their ascent to distinction. Though a Levi is accorded the rights to maaser and the second aliya by virtue of his birth it is only as a result of the ceremony described at the beginning of this week’s parsha that their role is defined for eternity. It is a ritual worth studying. First they were purified. Indeed the prerequisite quality of leadership is tahara. Corruption has no place at the helm and must be eradicated from the start. Next is a korban. Personal sacrifice and selflessness for the Ribbono Shel Olam and for the klal is the mantra of every Levite’s life. Ultimately the final act of consecration is hanafah – the waving of each Levi as if he were the arbah minim. This protocol directs the Levi to focus his spiritual energies on each and every one of the six sides – north, east, west, south, top and bottom of our three dimensional world. Finally, he is ready for the task ahead. This entire ceremony leads up to shevet Levi’s Torah ordained role. Not just to be the distinctive spiritual shevet of Klal Yisrael but to be nisunim nisunim mitoch Bnei Yisrael.

Rashi quotes Chazal and explains that the phrase nisunim nisunim means nisunim l’masah nisunmin lashir, selected for burdens and selected for song. What defines a Levi? It is his ability to carry the spiritual load of Am Yisrael and to do it with song. To manage responsibility with joy! This defines the quintessential role of the Levi and is a model for us all. Ivdu es Hashem b’simcha is not just a catch phrase. It is to be a way of life.

The Netziv notes that the hanafah portion of the ceremony is done twice. Once before and once after the korban, Why? The first hanafah was to wave their hearts towards the darchei Hashem the second was to focus their mind to Yedias Hashem. These two ingredients heart and mind, feelings and intellect are critical for the Levi to achieve his mission. One cannot reach the madreiga of nisunuin nisunim without them. First is a feeling heart corresponding to nisunim limasah. Indeed, it is the nisinas halev, the love we have for the Ribbono Shel Olam that helps one tolerate the ol mitzvos. Nevertheless, with all the heart in the world, it will remain a burden, which risks being cast aside, unless there is also an intellectual understanding of the important job being done. One needs limud, and yideas haTorah to enable the song of simcha to burst forth. True joy is not found in emotion alone. It must be combined with deep and penetrating knowledge. This is a valuable message to heed. In many ways we all carry the distinct banner of “shevet Levi” as His beacons of Torah living. We must strive to be nisunim nisunim – responsible and happy in the great role we have been gifted.

Beha'aloscha Dvar Torah: Three Is A Magic Number

rabbifink — Fri, 28 May 2010 18:16:46 +0000

Cross-posted to Frumsatire.net

This week we read Parshas Beha’aloshca. Aside from being the most difficult parsha to transliterate a bit of trivia is present. The famous verse “Vayihi b’nsoa ha’aron” is found in the parsha and in the sefer Torah (and most Chumashim) it is surrounded by an upside down letter nun. One upside down nun before the verse and one upside down nun is after the verse. This strange phenomena needs some explanation.

Here is what it looks like in a Sefer Torah:

The Talmud in Shabbos (116a) explains that the verse does not belong here. It is out of place. It really belongs when the Israelite camps made their first journey in parshas Bamidbar however it is in our parsha instead. The reason it is found here is to separate between two negative stories.

The rishonim are all bothered by this reasoning. There is nothing negative that directly precedes the upside down nuns! What does the gemara mean?

The negative story that follows the upside down nun is fairly obvious. In fact there are two negative stories taht occur back to back following the upside down nun. First there were the misoninim who were consumed in a heavenly fire and then the next set of complainers were not happy with the steady diet mon, they wanted a variety of food. The Ramban quotes the gemara that says that the negative story that precedes the upside nun is the verse that says “vayisu mehar sinai” (and they left Mt. Sinai). The Ramban explains that byb saying they “left” it connotes the feeling a child has when school is over. They slam their books closed pack up their backpacks and run out the door before they can get a new assignment. Similarly, Klal Yisrael did not want any more mitzvos so they “got out of Dodge” as quickly as they could. Clearly, this reflects a very negative attitude among the Jewish people. Therefore, the chumash interrupts the narrative to break up the fleeing of Mt. Sinai and the negative stories of the misoninim and the mon complainers.

But why? Who cares if there are 3 consecutive negative stories?

The Ramban says that we break up the narrative so that there is no chazaka or status quo of negativity. In Torah law there is a concept of muchzakos. Applied here, when one acts a certain way 3 consecutive times, that type of behavior becomes the default. We don’t want the default to be negative behavior. Therefore the Torah interrupts the negative behavior with vayihi b’nsoah.

I think that this is important. Behaviors can become second nature. My great great grandfather, Reb Elya Lopian taught that sometimes second nature is harder to change than our real nature. Once we “learn” a behavior it becomes so natural that it is more difficult to break away from that behavior than it is to change our natural behavior. Habit can be a toxic thing. The Torah reminds us here that negative behavior is bound to occur. We just cannot make a habit out of negative behavior.

There is also a great comfort in knowing that just as our negative behavior can become second nature, our positive behavior can as well. When we string together 3 consecutive acts of good behavior, those good behaviors can also become habits. Those are really good habits. It can be hard to try to adopt a new behavior or characteristic into our lives, but if we can pull it off just 3 times in a row, we can make it a habit and it will become second nature to be great.

The People Of The Book | A Guest Post

rabbifink — Fri, 30 Apr 2010 05:55:03 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Emor

U’shmartem V’asissem

In parshas Emor (22:32), we are warned, v’lo sichalalu es shem kadshi, not to create a chilul Hashem. Furthermore, the passuk challenges us, v’nikdashi bisoch yisrael, to create a kiddush Hashem in all our endeavors. A simple passuk, but seemingly a tall order, to live lives al kiddush Hashem. While we are aware of the spiritual adrenaline that gave strength to those who gave up their lives al kiddsuh Hashem, we know that it is equally as important, and much more difficult, to live our lives b’kedushas Hashem each and every day. Fortunately, the limud of smichos haparshiyos, or in this case smichos hapassukim, shows us how.

In the passuk preceding the commandment to be mikadesh shem shamayim we are told “u’shmartem mitzvosai v’asissem osam,” watch the mitzvos and perform them. Interestingly, Chazal do not interpret this passuk as a warning, u’shmartem, to behave, rather Toras kohanim explains u’shamartem zu mishna, v’asissem zu ha’maaseh, melamed she kol sheayno bmishna ano b’maaseh. In other words, the only way to be shomer Torah u’mitzvos properly is to learn, for those who don’t know, can’t do. Moreover, those who don’t live al pi Torah in any aspect of their character, reflect the notion that they have not learned properly to begin with. Indeed, there is no way to be mekadesh shem shamayim if one does not know how to act in the manner prescribed by Torah in every given situation.

In this context, it is clear that learning is the most important ingredient in our growing into being the ohr la’amim we are intended to be. This creates a quandary, for this adage that learning is everything seems to conflict with the mishna in Avos that tells us ain hamedresh haikar ela ha’maaseh, that our performance is everything and our learning is secondary.

Of course, this question is really the result of a superficial understanding of the ratzon Hashem. After all, another mishna in Avos tells us, ain am haaretz chasid. What we are being taught is that there is supposed to be a constant interplay between our learning and our actions. V’talmud Torah keneged kulam and derech ertz kadma l’Torah are not meant to be conflicting values, rather limud haTorah is not only to be the driving force in our intellectual knowledge but in the outgrowth of the behavior that it demands from the very begining. Learning well and behaving poorly can never go hand in hand, rather as the passukim in the parsha teach us when we fulfill the dictum of u’shmartem mitzvosai v’asissem osam, we will be zoche to not be of those who are mechalel shem kadsho, but rather we will mekadash His name besoch shaar Yisrael.

This is a vital yesod in anticipation of our appreciating the impending arrival of Lag B’Omer and our personal preparation for the Yom Tov of Shavous. Rabbi Akiva’s talmidim surely fulfilled the essence of u’shmartem but Chazal are maeid that there was a lacking in their va’asisem, and 24,000 perished. To live a life of v’nikdashi, it is vital that we focus our commitment to u’shmartem v’asissem – to learn and to perform His will in our every action. Committing ourselves to this concept gives the ultimate meaning to our kabolas haTorah and assures that we can function as a mamleches kohanim v’goy kadosh for all to emulate.

Behavior Modification (With Love) | A Guest Post

rabbifink — Fri, 23 Apr 2010 16:17:32 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Achrei Mos – Kedoshim

V’lo Sissa Alav Cheit

Parshios Achrei Mos and Kedoshim are chock full of mitzvos bein adam l’chaveiro and bein adam l’Makom. So many opportunities for making Hakadosh Baruch Hu proud leap off the pages of these parshiyos providing us the opportunity to earn Olmei Olamim. One of the most formidable opportunities to earn our eternal reweard is the mitzvah of tochacha. This command is often misunderstood, yet at the same time it is a vital responsibility of each and every member of Klal Yisrael. Let us explore it further.

The pasuk teaches hocheach tocheach es amisecha, that we are supposed to offer rebuke, or criticism, to our fellow Jew. The Rambam in Hilchos De’os 6:7 explains the mitzvah as follows, ha’roeh chaveiro sh’chatah o’sheholoch b’derech lo tova mitzvah l’hachzeiro l’mutav u’lhodeahu shu choteh al atzmo b’maasav haraim shenemar hocheach tocheach es amisehca. According to the Rambam, when one sees his friend err, or slide down a slippery slope of destructive behavior, the mitzvah is l’hachzerio l’mutav, to help him return to goodness. Interestingly, the mitzvah is not to shout and yell criticisms, angry words or loud arguments, rather, the mitzvah is to help the individual accomplish a turn-around. It is not the rebuke that is important it is the result! As such, sometimes it is better to keep quiet, as the Gemara in Yevamos teaches, “words that can be accepted should be said and words which will be rejected should be left unsaid.”

Reb Elya Lopian in Lev Eliyahu expands this further by explaining that before one can give tochacha he must fully love the person he is being mocheach. Without the sense of ahava for the one being criticized, the tochacha will not be effective. As such, being a mocheach is a high-stakes responsibility. To be effective, one must first rid their heart of any animus towards the individual whose behavior needs redirection. Moreover, the mocheach has to understand what is motivating the individual to err and what might motivate him to change. This way he can successfully explain to the wayward individual why he is hurting himself through the pursuit of the path he is taking.

With such a requirements for love, understanding and motivation inherent in the mitzvah of tochacha, being a mocheach requires much thought and advance planning. One must consider which approach will work what words to use and what not to say. The serious mochiach must consider which actions will enable the object of his tochacha to be machzir l’mutav. As such tochacha is not just a mitzvah, it is an art form. Just like the painter draws lines and lays foundations of color in the initial stages of his drawing, so too, to create a masterpiece on the canvas of tochacha requires patience, time and a plan.

Mifarshei hamikrah point out that the mitzvah of tochacha is followed be the phrase v’lo sisa eilav cheit. Most mepharshim explain this to mean that we should not judge or embarrass a person who has sinned. However, master mochechim understand the pasuk differently. There is a command for us to give tochacha and to do it in the right way. V’lo sisa eilav cheit is to remind us to do our homework to love, understand and prepare a proper tochacha. A rebuke given wrongly will only reinforce the sin and make it that much harder to undo. Thus we are admonished to give tochacha, with the double lashon of hocheach-tocheach telling us to do it properly, v’lo sisa eilav cheit – and you will not foster further sin, for by offering improper tochacha we risk reinforcing the aveira even further!

Yes, getting it right requires a plan and patience and being machzir a chotei limutav is worth of all of that effort.

Learning to be Human | A Guest Post

rabbifink — Fri, 16 Apr 2010 04:24:02 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Tazriah-Metzorah

Toras HaAdam

The study of smichas haparshiyos always reveals fascinating insights into the inner meanings of Torah. Text and context are so vital in shaping the values and mores that are to shape our outlook as well. One significant message is presented by Chazal as we traverse the yesodos of parshas Shimini, read last week, and begin the study of parshas Metzorah this Shabbos. It is a bridge which reminds us of the proper context of our avodas Hashem still today.

Chazal note that parshas Shmini concludes by summing up the laws of kashrus using the phrase, “zos Toras habihayma.” Our parsha begins with the renewal of human existence and the birth of children entering the world and the words “zos Toras hayoledes.” The commentaries wonder why the Toras habihama precedes the Toras haadam. Surely, it is people who are the focus of creation. Shouldn’t we study the creation of man and then follow it with the Toras habihama? What is to be understood from the sequence of these psukim?

To answer this question, the Midrash introduces the parsha with the posuk from Tehillim (139:4) Achor vakedem tzartani — “backwards and forwards You shaped me.” Says R’ Yishmael bar Tanchum “Achor l’chal hamaasim v’kodem l’chol ha’onshim…— you are last with regards to your actions (you are the pinnacle of creation), yet you are the first for all of consequences (if you abuse life).” The Midrash continues—if you are worthy then all of creation was prepared for you. However if r”l one is unworthy then even the gnat has preceded you in ma’aseh breishis.

The message of this lesson is powerful. Of all the creatures of the world only human kind needs guidance and training to be successful. Beavers need not attend engineering school. Fish do not take swimming lessons and bees are exempt from food chemistry courses. It is only people that need education and coaching to master their destiny and fulfill their role in this world. Our performance is in our own hands. Chazal are reminding us that the sequence of Toras habihayma preceding Toras haadam is to deliver context and meaning to our spiritual destiny. If we learn, study and continually grow, then the Toras habihayma and indeed, the entire world is the gift which greets us to enjoy a beautiful world filled with all of His bounty. By providing us a world ready with all that we need, Hakadosh Baruch Hu has given each of us all of the tools we could possibly desire to achieve our spiritual destiny. We can rise to the apex of piety and the spiritual nirvana toward which we aspire to soar.

But, if the gift of life and the opportunity to do mitzvos are not taken advantage of, and His bountiful blessings are wasted through our apathy, indifference and self-centered laziness, resulting in sin, then we are truly no different than the insignificant gnat created early on in the six days of creation. In fact we are worse. They, after all, are fulfilling their prescribed role but we, who have free choice, are not doing ours. What a waste.

As we progress through the “count-up” to Shavuos this lesson is a vital reminder of our personal and national mission as an ohr l’amim. We can only illuminate the world if we are willing to use His gifts to bring kavod and glory to His name through our actions. That is the true purpose of life, to take the Toras habihayma and all of the olam hagashmi it symbolizes and sanctify it through the spiritual potential of Toras haadam.

The yetzer hara is a constant companion. When confronted with the challenge of living a life of Toras habihayma or Toras haadam, what will our choice be? Applying this maxim of Chazal, the answer should be easy!

Lessons in Leadership | A Guest Post

rabbifink — Fri, 26 Mar 2010 01:44:54 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Tzav

Ears, Thumbs and Toes

The Parsha details the process of the consecration and training of Aharon Hakohein and his sons to serve in their capacity as Kohanim in the newly erected Mishkan. Moshe Rabbeinu guides them through all necessary procedures. They don the priestly vestments and are anointed with the shemen hamishcha. Finally, a variety of Korbanos are brought, and a sacrificial rite completes their transformation. Upon closer examination it is interesting to note that sacrificial blood from the eil hamiluim was specifically placed on the ear, thumb and big toe of Aharon and his sons. Why? What appears at first glance to be a bizarre ritual, actually offers a lesson in leadership of the highest degree.

The ears represent ones ability to listen. A true leader must be able to tune in and be sensitive to the needs of his constituency. He must “hear” both the spoken and unspoken words of those he is serving. Only when we really listen can we hope to meet another’s needs.

The bohen yado – -the Kohein’s thumb- symbolizes the koach haydayim, “the power of one’s hands”. Effective leaders must have the capacity to focus their handiwork, creativity and productivity on the needs of the Klal. Leadership is a hands–on activity. In addition, an integral part of leadership lies in the ability to empowers others. This accomplished by lending a hand, giving others the tools to succeed rather than doing it for them.

The bohen raglo- – the big toe upon which the blood of the Korban was sprinkled-is a call to action. The foot represents one’s driving force of movement. The direction of leadership, too, needs to be guided and energized with the blood of spiritual sacrifice. Devotion to a calling requires us to put our “best foot forward” as we drive ourselves toward the Torah goals we need to achieve. The standards for personal and communal Avodah are clear. We must strive and step toward them at home, at work or at play.

At Har Sinai all of Klal Yisrael was referred to as a mamleches Kohanim. As His ambassadors, there are priestly tasks for us all to master. Sensitivity, productivity and direction are all critical components of the “Kohanic” role each Jew is to play. Applied properly, these maxims can help us reach that spiritual potential of our daily Avados Hashem. In so doing, we can make our Mikdash Me’at a true repository for Gilui Shechina each and every day and merit the eil hamilum even sooner.

Our Symbiotic Existence | A Guest Post

rabbifink — Fri, 12 Mar 2010 01:41:24 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayakheil Pikudei

Mirror Worlds

As we conclude sefer Shmos we are provided with a full accounting of the donations to the Mishkan. Moshe Rabbeinu answers the call of his critics who wondered whether or not he was truly an honest leader. A full accounting is provided. It is interesting to note that Moshe Rabbeinu’s din v’cheshbon vis-a-vis the funds contributed to the Mishkan provide the backdrop of the actual hakomas hamishkan for the very first time. We are being taught that in order for the Mishkan to be a repository for the Shechina, we must be willing to accept accountability. Chazal, however, draw another wonderful yesod from this context.

The Posuk (40:18) declares, “vayakem Moshe es hamishkan,” Moshe Rabbeinu erected the Mishkan. The Baal Haturim wonders why the word HaMishkan is presented with the hey hayideah? He quotes the psikta which teaches that the letter hey of Hamishkan is coming to include the Mikdash shel Ma’alah. We are being taught that at that same moment that Moshe Rabbeinu erected the Mishkan in this world, Hashem Yisborach commanded the malachim to build the Mishkan Shel Ma’alah. Our efforts in this world are rewarded middah kineged middah in the olam ha’emes. What we build down below is established in a mirror universe on high.

Indeed, the Mishkan Shel Ma’alah is a reflection of our efforts on this world. Klal Yisrael’s collective efforts, devotion and commitment are rewarded not just for us to enjoy in olam hazah, rather they create a reality in the Olam haElyon, as well. This is not only true of the construction of the Mishkan; it relates to the mitzios for each and every mitzvah we perform. And there is more. The Psikta a few verses earlier (39:33) expounds on the words vayavi’ooh es hamishkan, they delivered the Mishkan. It states that the hey hayideah in that verse has an additional ribui. According to the Psikta it is to include brias shamayim vaaretz! The powerful message is clear. What we do on this world creates the reality we enjoy on Heaven and earth. Do well and mitzvah goreres mitzvah – we are rewarded with opportunities for more mitzvos with which to earn the schar of Olam Habah as we spread ruchniyus in this world. Of course, r”l, the opposite is also true. Vayaveuh es Hamishkan: our personal olam habah is the reflection of the spiritual accomplishments we deliver to the Kisay haKavod following our sojourn in this ephemeral world. We define our world then as well as now.

When Kesher is Not a Knot | A Guest Post

rabbifink — Fri, 05 Mar 2010 20:34:26 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Ki Seesa

A Kesher Shel Kayama

We find in Parshas Ki Seesa the catastrophic sin of the eigel hazahav, which tragically placed Klal Yisrael at the precipice of destruction. Moshe Rabbeinu beseeches Hakadosh Baruch Hu on our behalf. He successfully assuages Hashem Yisborach’s anger and by doing so insured our survival to this very day. Realizing that He was privileged to experiencing an obvious eis ratzon, Moshe is emboldened to ask for a keener understanding of Hashem Yisborach. He implores Hakadosh Baruch Hu, “Hareini nah es Kvodecha”- to reveal Himself, to offer His eved a more comprehensive understanding. Hashem Yisborach responds by saying “v’raisa es acharei upanei lo yeru” – no human can see the full, frontal glory of Hashem. You, Moshe, therefore cannot see My “front,” but I will reveal to you My “back.”

Hakadosh Baruch Hu’s enigmatic response to Moshe’s request is hard to understand. We attribute no real anthropomorphisms to Hashem Yisborach. Moreover, how does this address Moshe Rabbeinu’s request to understand Hakadosh Baruch Hu? Seemingly, Moshe is asking to understand the depth of Hashem’s compassion for klal Yisrael who He has just spared from annihilation. Rashi, too, is concerned with understanding the posuk and quotes the Chazal that declares that showing His back to Moshe meant that Her’ahu kesher shel Tfillin – Hashem Yisborach showed Moshe the knot of His tefillen shel rosh. This only seems to confound us further. How does this answer Moshe’s request? And what are we to learn from this episode today?

The Gemara in maseches B’rachos teaches that Hashem Yisborach indeed wears Tfillin. Unlike our tfillin which contain the parsha of Shma Yisrael, our affirmation of kabbolos ol malchus Shamayim, Hashem’s Tfillin contain the posuk Mi k’amcha Yisrael – who is like My people Israel. Amazingly, Hashem Yisborach’s T’fillin reflect His love and relationship with us, His chosen people. Perhaps this explains our query.

Moshe Rabbeinu successfully defended klal Yisrael from their terrible sin of the golden calf. He invoked the yud-gimmel middos and recalled the zechuyos of our avos, Avraham, Yitzchok and Yaakov. But what, k’vyachol, was the source of Hashem’s forgiveness? It was the simple fact that, despite our iniquities, He loves us. Moshe Rabbeinu wondered if there was more. Says Hakadosh Baruch Hu, the depth of My ahava cannot be understood by the living. However, My relationship with you can be. He communicated that by showing Moshe the kesher shel Tfillin. In this case, “kesher” does not refer to a knot being shown to Moshe. Rather, it’s the Kesher – the relationship of Mi k’amcha Yisrael, represented by the tefillin of Hashem Yisborach. Moshe then came to appreciate the essential ideal that our kabbalos ol malchus shamayim and relationship with Hashem Yisborach is a two way connection. We are not only expected to love Hakadosh Baruch Hu but we are gifted with Him loving us back!

It was this relationship that saved us and it is this relationship that ought to inspire us each day. As we proclaim, Shema Yisrael Hashem Elokeinu Hashem Echad thrice daily, we must always remember that Hashem Yisborach proclaims Mi k’amcha Yisrael. We have but to be worthy of His heart to stay in touch with our own.

Happiness is a Preservative | A Guest Post

rabbifink — Fri, 19 Feb 2010 00:12:59 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Teruamah

Keeping it Fresh

Parshas Terumah is filled with the beauty and grandeur of the mishkan v’keilav. The home for the Shechina was to be built of the finest materials in a precise manner outlined by the prasha. The detail of its construction is not simply a description of early Israelite architecture. It is not even just a model of how a house of prayer should be designed. It is much, much more. Chazal find overt and subtle messages from each and every nuance of the design. The various materials, ingots of gold, silver, bronze, brass and copper, the fine fabrics, linens wools and multi-filament threads and collection of precious stones used in the construction, all tell a story. Each guides us to reach ever higher in our avodas Hashem. Brought together as the Mishkan, they served as the focal point of our avoda then and now. Each are worthy of intense study. One timeless message Chazal teach us from the Shulchan is worth visiting.

We are taught that the Shulchan. adorned with it’s zeir zahav, is representative of the keser malchus. Klal Yisrael’s Royal Table was filled with the 12 loaves of the lechem hapanim prominently featured opposite the menorah. The sefarim explain that all of our physical sustenance emanates from on High to us through the Shulchan. We are taught that its presence in the Kodesh is to remind us that we are to sanctify the olam hagashmi gifted to us by Hakaodsh Baruch Hu by transforming it into davar ruchani. We do so by making brachos and devoting our earthly pursuits to spiritual quests. Doing so enables us to achieve the supernatural represented by those very breads which never staled even after being displayed for a week, despite the lack of preservatives! We too, are taught to follow the model of the Shulchan and keep our avodas Hashem fresh and vibrant week in and week out. Indeed our service of the Ribbono Shel Olam show never become stale!

But there is more.

The Zohar when discussng the Shulchan and its parallel place in our universe explains that the table which finds favor in the eyes of the Ribbono Shel Olam is the table which is set with Simcha! It is through our simcha that Hashem Yisborach showers His bountiful blessings on us all. How much blessing we receive, is reflective of how much simcha we have in our kiyum hamitzvos and limud haTorah. Amazingly, simcha is the magical ingredient that kept our Avodah and the lechem hapanim fresh 24/7. This yesod is codified by the Rambam at the end of Hilchos Teshuva (9:1) as he explains that schar mitzvah bhai almha lekah. Nevertheless, as a reflection of the simcha we have in doing the ratzon Hashem we are gifted all of His bountiful blessings of prosperity, shalom, shalvah and inner peace to be enabled to do even more of His will. Thus the physical rewards we earn are but further opportunities we have to earn even more schar through greater, easier and joyful kiyum hamitzvos. And the cycle continues.

This fundamental lesson must be ever present. The message of the Shulchan teaches us that even if times are challenging, simchas hachayim is not some half-baked contemporary notion. Rather its place is in the very heart of our mishkan and we should ensure that it fills our personal mikdash and our entire avoda keeping it fresh and inspired each and every day.

The Triple Threat | A Guest Post

rabbifink — Fri, 05 Feb 2010 18:42:43 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Yisro

Achdus, Emunah and Simcha

The raison-d’être of maaseh braisheis and the essential tachlis of Klal Yisrael is defined in parshas Yisro with the experience of Matan Torah. No other event in world history more profoundly impacted the world for eternity. For Klal Yisrael our role as banim laHashem, of being privileged to be designated as an ohr la’amim is nestled in the achdus we shared as we proclaimed na’aseh v’nishmah, K’ish echad b’lev echad. With this expression, the unity of Am Yisrael is linked forever to our acceptance of the responsibilities Hashem Yisborach was placing upon us.

The Midrash Tanchuma elaborates on this idea. He quotes Rebbi Hakadosh, who includes an additional ingredient in the paradigm of Matan Torah. It creates a chut Hamishulash and a message which is so vital it must be explored. “Rebbi omer, bsha’ah she’amdu Yisrael al Har Sinai hishvu kulan lev echad l’kabeil aleihem malchuchus shamayim . . . b’simcha.”

The Achdus of Klal Yisrael at Sinai was not limited to our unity of acceptance of mitzvos. Rather, it was expanded to include the attitude of Simcha. It is simcha which must permeate every aspect of our achdus and avodas Hashem. It is the prerequisite of Matan Torah . These three: simcha, achdus and kabbalas malchus Shamayim are the “chut hamishulash” of our avodas Hashem. The message is that without simcha true unity is impossible; without simcha, emunah is lacking. The declaration of na’asseh v’nishma is dependent on all three— achdus, emunah and simcha. Strengthening each of these aspects of our daily avodah can help reignite the inspiration of Sinai for us each and every day.

How Hard Was It To Split The Sea? | Drasha Beshalach 2009

rabbifink — Thu, 28 Jan 2010 21:11:40 +0000

Special thanks to community member Elizabeth Danziger, founder of Worktalk Communications Consulting, for assisting in transforming this sermon from 2009 into an essay for this year.

Splitting of the Sea and Doling Out Sustenance

Beshalach 2009

The most seminal event in world history occurs in this week’s parsha. The Jewish people leave the clutches of the evil Egyptian empire. After ten punishing plagues are rained down upon the Egyptians, the Jewish people are finally free. Their relief is short-lived, however, as they are caught between the proverbial rock and hard place. On one side they are met with the raging waters of the Yam Suf, which is known as the Red Sea. Even worse, rapidly approaching them is an angry Egyptian army. The Egyptians want revenge for the ten plagues as well as the return of the slaves whom they wish to un-emancipate.

Thus the stage is set for a monumental salvation from GD. GD commands Moshe to stretch his staff over the raging waters. Miraculously, the waters split, peeling back to reveal dry land upon which the Jews escape safely. As the Egyptians follow suit, the waters come crashing down upon them and they are killed in the Yam Suf – maybe that’s why it’s called the Red Sea.

While the Jews were walking through the Yam Suf the waters had formed a wall on either side of them. The Midrashim tell us the wonders that GD provided within these walls. If one was hungry one could just raise up one’s hand and grab a delicious fruit to eat!

To be sure, the crossing of the Red Sea, was some kind of display of GD’s power and control over his world. We base our emunah (faith) very much on this idea. When we analyze the event we understand that to us it seems incredible to split a sea but in truth it was no big deal for GD. GD can do anything.

Which leaves us to wonder and try and understand the following section from the Talmud. The Talmud in Pesachim 118A tells us: For GD, the splitting of the sea was as difficult as providing sustenance to mankind. What we see here are two noteworthy things. Firstly that somehow the splitting of the sea measured high on degree of difficulty and secondly that the splitting of the sea is just as difficult (whatever that means) as the apportionment of each person’s financial needs!

Rabbi Shimon Schwab talks about how the hand of GD is more manifested and clearer in water than it is on land. The weather changes more quickly and in general the rules of nature are more immediately manifest on the high seas. Thus the Talmud teaches us in Kiddushin that “seafarers are mostly righteous”. The idea is that someone who sees a more stunning display of GDliness cannot help but see the hand of GD.

Rabbi Schwab also brings the Midrashic source, the Mechilta in our parsha, that says that when Moshe raised his hand over the water, the angel of the seas did not wish to allow the seas to split. [Often an angel refers to the spiritual minister over a force, here it was the angel that ministered over the sea.] When he saw Moshe’s staff in his hand, the angel acquiesced. This is because the job of the angel of the seas is to ensure that GD’s hand is visible on the seas. If Moshe were to turn sea into land then the “seas would cease” and the hand of GD would be only as visible as it is on land – not very visible at all. The angel of the seas could not let this happen. So GD responded to the angel that it was worth a momentary lapse in divine revelation for the enduring divine revelation and fame of the splitting of the sea. The angel relented and the rest is history.

We have a balancing act between the commonly found divine revelation on the seas and the more intense divine revelation that occurred after the seas relented to the land.

This is something to which we can attach the word “Koshi” difficulty. Since there is an element of pulling back and a loss off the permanent fixed divine revelation in order to have a greater divine revelation we could call splitting the sea difficult.

This difficulty is the same as when we ask Hashem for parnassah – sustenance. While we are praying to GD there is a tremendous increase in Kavod Shamayim, Heavenly Honor. We are putting our trust in Him and we are showing a very high level of emunah (faith) in Hashem. When we put ourselves out there for Hashem to judge us and give us what we are asking for, we are placing our selves at a risk for a negative response. We say whatever GD wants for us good and just. This is a great sanctification of GD’s name, or Kiddush Hashem. We are creating honor for GD by praying properly. We recognize a profound dichotomy through prayer. In one breath we say Poseyach es Yadecha, “He opens His hand”, and in the other breath we say Tzadik Hashem b’chol dracahav, “righteous is GD in all His ways”. We ask for sustenance and we understand that it is in GD’s hands.

Therefore, for Hashem to provide for us and answer our prayers he is foregoing some of His honor, His Kavod Shamayim. As GD is forgoing that dichotomy which we recognize when we pray properly. In its stead it is our task to replace that Kavod Shamayim with the new and even greater Kavod Shamayim of serving GD with the sustenance He has provided us. Now that Hashem has provided you with wealth it is your job to use that wealth for more Kavod Shamayim. Therefore, Hashem is willing to forego the beauty of the one who is praying asking for sustenance and provide for him because ultimately, more of Hashem’s honor will fill the world. .

This is what is meant by comparing the difficulty of providing sustenance is like the difficulty of the splitting of the sea. There is more. The Gemara tells us that making a shidduch, a marriage match, is as difficult as the splitting of the sea. The Gemara in Sota teaches us that this refers to a second marriage. How is this to be explained?

According to what we are saying it makes a lot of sense. This fellow had experienced marriage and the beauty of a loving relationship. Now, he is missing all the beauty and intimacy of marriage in the hopes that Hashem will lead him to his true soul mate. He prays that GD will connect him with his true match. This prayer is a great Kiddush Hashem! It is “difficult” for Hashem to forgo this beautiful display of Kiddush Hashem. But Hashem does so to provide the opportunity for an even greater Kiddush Hashem when this fellow meets and marries his true love. The marriage will bring greater Kavod Shamayim than the prayers of a single person.

The lessons of this idea are many and profound in their own ways. Firstly we are reminded in these difficult financial times of the role that Hashem plays in our sustenance,.and that no matter the result we accept His will. When we are rewarded with wealth and sustenance we have the responsibility to at the least match our spirituality that we accomplished as we prayed for that very sustenance.

On a practical level we are also reminded that all our actions reflect GD’s glory. We need to bear this in mind and be conscious in our efforts to increase GD’s glory in this world.

We are blessed with this opportunity very often. The more we are able to expose our neighbors to the beauty of Hashem’s Torah the greater the Divine light will shine for them and for us.

Words Are Cheap (Without a Track Record) | Drasha Vaera 2009

rabbifink — Thu, 14 Jan 2010 19:53:06 +0000

Special thanks to community member Elizabeth Danziger, founder of Worktalk Communications Consulting, for assisting in transforming this sermon from 2009 into an essay for this year.

Words Are Cheap

Vaera 2009

This week’s Parsha is Vaera. The Parsha begins with a command from GD to Moshe. (Exodus 6:2) And God spoke unto Moses, and said unto him: ‘I am the LORD. And I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name YHWH I made Me not known to them. And I have also upheld My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned

GD has a number of names by which we call him. What does it mean for GD to have various names? The way we understand this is that there are so many ways that Hashem relates to us. The way he relates to us at a particular time determines the name that we identify Him by. So if He is merciful we call Him Adon-y, if He is judging us He is know as Elokim and the Name. The verse is telling us that to the Patriarchs (Abraham, Isaac, and Jacob) knew Hashem by His name of Sha-dai – and “my name of Hashem they did not know me by.”

Traditionally, this verse means that the Patriarchs did not know the merciful name of Hashem. However, the Jewish people’s salvation from Egypt required the mercy of GD. Thus, GD now informed Moshe that He would be adjusting His relationship with the Jewish people in order to bring them out of Egypt and into the land of Israel.

Rabbi Shimon Schwab attempts to explain our verse more simply. He is bothered by the word “V’Hakimosi” – “that I have upheld my commitment.” GD has not yet upheld any commitment other than delivering the Jewis into slavery! How can He say V’Hakimosi?

Rabbi Schwab says that this story is the same as another story. There was a very poor man who met a very benevolent fellow who wished to make his life easier. The rich fellow decided to give the poor fellow a million dollars. So what does he do? Does he give him 10,000 $100 bills? No he transfers the money to the poor fellow’s bank account. Now at this point we would say that the poor fellow is pretty wealthy now. But in truth has the money reached his hands? Has he actually touched or used his new money yet? No. But still we call him wealthy. Similarly when Hashem promised our forefathers that they would inherit the land of Canaan (eventually becomes the land of Israel) they considered it done! It was money in the bank. And even though they never saw the settling of the land themselves the promise was enough.

This is the idea of Sha-dai. For them it was dai, which means “enough.” It was enough to have the promise and they did not need to actions for them to feel as if it was done. Therefore to the Patriarchs–V’Hakimosi is truth! To them it had already happened. To them the words were enough – Sha-dai.

The statement alone was enough for the Patriarchs to be able to live a transcendent existence and be one with GD. But the Jewish people were a massive nation now, far from the lofty levels of the Patriarchs. They needed a more tangible relationship to GD. They needed to see the results. They needed to see the promises of Hashem come to fruition. And thus, in this Torah portion the process of the exodus began. The process of extricating the Jewish people from Egypt was now underway and the relationship with GD was more tangible to the Jewish people.

The Gemara in Avoda Zara (9a) says that the world is divided into three 2000-year periods. First there were 2000 years of darkness. This was until Abraham showed the world that there was a creator and taught the world about morality. The next 2000 years were the years of Torah. This was when we went to Egypt, were redeemed from Egypt and received the Torah. This was also the period of time that we lived the Torah to its fullest as the inhabitants of the land of Israel. The final 2000 years is the period of Mashiach. How can this be? The 2000 years is nearly complete and yet here we are with no Mashiach! That is not a very good result for a 2000 year period of Mashiach!

Rabbi Schwab uses the same principle as above to answer this as well. Out current exile mirrors the Egyptian exile. In Egypt the original relationship was a Sha-dai relationship with no action and just trust. That is how we are to relate to our situation as well. In our current exile we need to feel that trust. Eventually the redemption will come as a merciful act by GD and we will relate to that as the act of Hashem using his name of compassion. So these years of exile, of pain and suffering are still called the 2000 years of redemption. Since it was promised to us by Hashem, it is as good as done. We have a track record with GD. He has delivered us from salvation in Egypt and we trust that He will save us again. Because GD’s words carry weight, they come with a track record.

For many of us, talk is cheap. We are skeptical and cynical. Today there is much talk of “change” and “hope” and while these are welcome sentiments we tend to be skeptical. This is true for us as humans but we cannot get confused between the cheap talk of humans and the meaningful gifts and love that GD promises to us.

How can we as humans make our promises and ideas more meaningful? By attaching actions to our words we can make our words carry more weight. By doing more and saying less. Just as we expect GD to follow up his promises with action, we should follow up our own words with specific actions.

Not Done Yet | A Guest Post

rabbifink — Fri, 08 Jan 2010 00:43:20 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Looking Forward and Dreaming On

With parshas Shemos we begin to discover the many yesodos which define our destiny for eternity. Every posuk contains nuanced filled messages for us to model and learn from. One halacha derived from this week’s parsha is especially insightful on inspiring the vision each Yid is supposed to seek to build a successful future.

Following Moshe Rabbeinu’s encounter with the Ribbono Shel Olam at the sneh, he returns to Midyan to get Yisro’s permission to embark on the arduous mission of redeeming Klal Yisrael from Mitzrayim. (That sense of derech eretz for his father-in-law is a lesson in and of itself as Moshe Rabbeinu puts Hashem Yisborach on hold while he, with Hakadosh Baruch Hu’s consent, seeks the acquiescence of Yisro for his sacred mission.) B”H Yisro provides his consent. In so doing he tells Moshe Rabbeini, “leich l’Shalom.” And the rest is history.

Chazal explain that this expression, of lech l’shalom, is not some innocuous arbitrary phrase of goodbye offered to Moshe by the Kohein Midyan. In fact, the gemarah in maseches Brachos, (64a) teaches that when an individual is saying goodbye to his friend he should NOT say lech b’shalom rather lech l’Shalom. Why? For Yisro said Lech l’shalom to Moshe Rabbeinu and Moshe was as successful. Whereas, Dovid Hamelech said lech b’shalom to Avshalom and soon thereafter, Avshalom encountered his tragic demise.

How are we to understand this nuance. What is the actual difference between l’shlaom and b’Shalom. Why is one a good omen and the other portend death and suffering?

The Eitz Yosef in this week’s Medrash Tanchuma provides us the answer. He explains that b’Shalom indicates a sense of fulfillment and accomplishment which has reached its apex. It reflects mah shekvar kanah, what one has already achieved. There is no more room or, for that matter, a need to grow. All is done, the chapter is closed and the book complete. How poignant, when we only look back we have no future. We have arrived at the proverbial end. Without dreams and ambitions life is all but over. Thus we tell a niftar upon his interment lech b’Shalom as his life is complete.

However, says the Eitz Yosef, the individual who is vibrant and alive desires to grow and accomplish. He still has a destiny to seek. There is a mission to take on, goals to achieve. He is hungry to shteig and strive step by step l’shalom toward shelaimus, in a never ending pursuit of growth and advancement in avodas Hashem. Indeed, when one’s vision is set l’shalom, toward the future, toward making a difference, bright and successful prospects await him.

Interestingly, this vital yesod is presented to Klal Yisrael before our geula from Mitzrayim, even before Moshe Rabbeinu returns to Mitzrayim! Indeed, we are being taught that one requisite foundation in becoming the am Segula, a nation of destiny, is that we must be ready and willing to look forward and dream on. We must never be complacent. Rather we must seek spiritual ambitions to strive for and sacred goals to shteig towards. Climbing ever higher in pursuit of shelaimus, we must be prepared and eager to make a difference. Only then will we be zocheh that sheim shamyim will be misaheiv through us, giving our life meaning; then, now and in the future.

A Lesson From Our Matriarch Rachel About Unity | A Guest Post

rabbifink — Fri, 01 Jan 2010 03:52:18 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov in Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Kol Brama Nishma – Rachel’s Voice

As Yaakov Avinu prepares for his final farewell he tells Yosef Hatzaddik of the circumstances surrounding the death of his mother, Rachel Imeinu . He expresses regret for her not being buried in Ma’aras Hamachpeila like the rest of the imahos. He explains that he had to bury her on the way to Bais Lechem not simply due to an immediate need for rapid interment. But more importantly, as the Navi tells us, kol brama nishma. . . Rachel mivakah al baneha, to secure her voice and passionate cries for Klal Yisrael in times of crisis in the future. Indeed, we would need her tears to help break the harsh decree of golus.

This posuk (Yeshaya 31:15) describing the emotion of Rachel Imeinu’s wailing sob for her children is fascinating for it seems to have a grammatical anomaly. The Posuk tells us that Rachel is mivakah al baneha, Rachel is crying for her children. It continues me’anah lhinachem al baneha ki einenu she finds no solace or comfort for her children for they are gone. Looking closely, however, something is not right. Although Rachel is crying for baneha, her children, in the plural, the word describing their absence, einenu, is written in the singular. Read with grammatical accuracy the verse means Rachel Imeinu is crying for her children for he is gone. It should state the plural form of einam teaching us that they (her sons) are missing.

What is the Navi teaching us? My father a”h was fond of explaining this verse with a powerful and profound insight. Stated simply, he would say, that the Navi is teaching us that Rachel Imeinu cries for each one. Not all the Yidden, but each Yid! Mama Rachel cries for the yachid, the individual Jew, she is heartbroken for even one Yid lost. She finds no comfort in the masses of Yidden who are wholesome and frum, even one Jew lost is an inconsolable tragedy. Sadly we tend to get lost in the grouping of the tzibur and the klal, the totality of Am Yisrael. We must never forget that Bnei Yisrael is really comprised of individuals, each one a jewel. And so Rachel Imeinu cries for the one, that one yid left behind. We should too. Indeed we must!

Yehi ratzon that in that merit of our modeling mama Rochel with our t’fillos, concern and interest in each member of Am Yisrael, we will be zoche to the comforting words of the Navi. Vshavu banim ligvulam bimhara biyameinu amen.

Repost: Truth or Consequences – Drasha Vayigash (Sermon 2008)

rabbifink — Fri, 25 Dec 2009 21:45:42 +0000

Last year I spoke from the pulpit about the Israeli Military operation in Gaza, and the issue of partial truth and whole truth.

It was posted last year and you can read Truth or Consequences – Drasha Vayigash, by clicking here.

It is worth a read and I would love to hear your thoughts.

Repost: Yosef and the Light of [Economic] Wisdom and Kindness – Drasha Miketz (Sermon 2008)

rabbifink — Tue, 15 Dec 2009 06:49:57 +0000

Last year I spoke from the pulpit about the recent economic melt-down, its connection to Miketz and the coinciding holiday of Chanukah.

It was posted last year and you can read Yosef and the Light of (Economic) Wisdom and Kindness – Drasha Miketz, by clicking here.

It is worth a read and I would love to hear your thoughts.

My Chanukah Message To You: Light Knows No Friend or Foe

rabbifink — Sun, 13 Dec 2009 11:00:02 +0000

This was the main message of my sermon for the first Shabbos Chanukah. I hope to publish the sermon in its entirety in the coming days.

I would like to share with you an important message that strikes me as central to Chanukah and in particular to Chanukah in 2009.

In Friday’s NY Times, David Brooks writes about the Chanukah story. The article is interesting, a bit provocative and very thoughtful. I recommend reading the article in its entirety.

In his words:

“Mattathias’s five sons, led by Judah Maccabee, then led an insurgent revolt against the regime. The Jewish civil war raised questions: Who is a Jew? Who gets to define the right level of observance? It also created a spiritual crisis. This was not a battle between tribes. It was a battle between theologies… The lesson of Hanukkah is that even the struggles that saved a people are dappled with tragic irony, complexity and unattractive choices. And he is right and the struggle continues today.”

The Maccabees fought their own Jewish brothers and sisters in an effort to regain control over a Jewish people that were spiraling into assimilation. As Brooks says, in their victory there remains a tragic irony.

Chanukah is a festival that reminds us of the fragmentation within Judaism. Whether it is the ancient epic struggle of Yosef and his brothers or the more current struggles between Jews from along the spectrum of politics, different hometowns in Europe, different Rabbis, different neighborhoods and even between more observant and less observant Jews, unity eludes us.

Perhaps that is why the element of pirsumei nisa, of publicizing the grand events of Chanukah is so central to its mitzva. In no other mitzva is there so strong an element of publicizing that the observance of the mitzva depends upon it. How are we to publicize? Is it with bullhorns or billboards? TV ads or 2 page spreads in the NY Times?

No.

It is by lighting candles. It is with fire. It is with light. The light unites us. The light does not play favorites. The light knows no sides. Fire is fire. The way we celebrate the festival of Chanukah is by publicizing a message of light. A universal light. A light that knows no friend or foe. Where there is light, there is light for all. We proclaim the Chanukah story with light. We proclaim a dedication to unity.

This Chanukah let us reunite.

We can do it and we have the resources to do it. It is time to set aside differences and unite under the themes and ideals that we agree upon and not look to our differences for fuel towards animosity. Let us look for unity in one another.

If we can do that, it will be a modern day Chanukah miracle.

Part of my recent inspiration: (Matisyahu – One Day). Play the song and listen very carefully to the words.

Yes, this is the song I mentioned as the soundtrack on the NBC promo for the Vancouver Olympics.

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How Hard Was It To Split The Sea? | Drasha Beshalach 2009

Splitting of the Sea and Doling Out Sustenance

Beshalach 2009

Words Are Cheap (Without a Track Record) | Drasha Vaera 2009

Not Done Yet | A Guest Post

A Lesson From Our Matriarch Rachel About Unity | A Guest Post

Kol Brama Nishma – Rachel’s Voice

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