Sep 11, 2017 | Torat Devorah
In this week’s portion, Hashem asks us to follow in His ways and assures us that “He will confirm you as his holy people – if you uphold His laws and go in His ways. “Then all the people of the earth will see that the name of Hashem is proclaimed over you and they will revere you” (Deuteronomy 28:4-5).
The Torah tells us that our association with Hashem’s name will improve our approval rating. Is it the fact that His blessing will make us successful and the success will bring reverence? Or is it simply stating that if one is righteous then his presence will inspire awe? Or perhaps the promise is greater. Hashem assures us that His guidance and His name, will stand behind our every action. And they will be touched with awe, reverence and immortality.
Rabbi Mordechai Kamenetsky relates the following: ‘In 1923, when Rabbi Meir Shapiro was but 37 years old, he had a revolutionary idea. If all Jews were to learn the same folio of the Talmud and follow a set calendar, not only would Jews complete the Talmud after seven years, but world Jewry would have one unifying thread to bind it together. Thus the concept of the Daf Yomi (the daily Talmud page) was formulated. Selling this idea was not easy. Many rabbinic leaders felt that a two-sided page a day was too quick a pace for complex Talmudic issues. It often took weeks to analyze even one side of a page! However, the idea was received warmly by the great sage and tzaddik, the Chafetz Chaim, who encouraged Rabbi Shapiro to present it at the first Knessiah (World Congress) of Agudath Israel held in Vienna, Austria in 1923. The Chafetz Chaim also understood that Rabbi Shapiro perhaps would be looked upon as too young to present such a revolutionary idea. He was worried that the relatively young iluy (genius) would not be able to garnish the respect from older, more conservative Rabbis, whose support was needed for his idea to be accepted. But the Chafetz Chaim had a plan. I’d like you to introduce your idea at the Knessiah,” he told him. “But walk in to the hall at least one hour late. I’d like you to arrive after the session is already in full swing.” abbi Meir did not understand what the Chafetz Chaim had in mind, but agreed to follow his directive. n the day of the main session, the room was packed. The Chafetz Chaim, as one of the elders of the generation and one of the most revered sages of the century, sat on the dais which faced the huge crowd. As planned, about an hour after the opening remarks, Rabbi Shapiro entered at the back of the hall. mmediately, the Chafetz Chaim noticed him and leaped to his feet. “Rabbi Shapiro has arrived!” he exclaimed as he rose from his chair in respect. Shocked at the Chafetz Chaim’s actions, the entire dais, too, arose. In a few moments, the entire assembly stood in honor of the man whom the Chafetz Chaim so honored. With an expression of disbelief, Rabbi Meir, his head bowed with humility and awe was led to the dais. The Chafetz Chaim turned to him in the presence of the entire assemblage and proclaimed. “Now the Rav will address us with a novel idea.” History tells us the rest of the story. More than seventy years later, on September 28th, 1997, more than 100,000 Jews, world over, attended the tenth siyum (completion) of the Daf Yomi. They filled Madison Square Garden, Nassau Coliseum, and assembly halls and convention centers across the globe. They celebrated the tremendous feat inspired by one man’s idea and the almost-divine encouragement of a great sage that stood up to the challenge.
The Torah tells us this week that every idea needs a divine handler. Hashem’s blessing assures that the world will appreciate that seemingly mortal ideas are actually His ideas – and they will become eternal. In addition to the blessing of wisdom, Hashem gives the blessing that wise words and advice will be heard and revered. It is not only what you know, but Who you know. And when that someone is G-d Almighty, then the blessing is assured. As the Torah tells us that “the people of the earth will see that the name of Hashem is proclaimed over you – and they shall revere you.” Because when G-d’s name speaks – people listen.
Aug 18, 2017 | Torat Devorah
The Israelites are warned against falling prey to “miracles” performed by false prophets. Says the Torah (Deut. 13:2-4)
“If there should rise up among you a prophet or dreamer of dreams and offer a sign or a miracle. And the (predicted) sign or miracle should then occur of which he has told you, and he says to you, ‘Let us go after other gods whom you do not know and worship them.’
Do not listen to the words of this prophet or dreamer of dreams because it is God who is testing you to know if you love the Lord your God with all your heart and with all your soul.”
Rabbi Yehudah Appel explains: The Torah is warning us: Despite the seeming evidence that a magician may offer, if they contradict the Torah, then their ministrations are to be ignored. One who is loyal and whole with God will not be swayed by demonstrations that are contrary to God’s commands.
See I put before you today a blessing and a curse” (Deut. 11:26). This is a poignant phrase from a densely evocative section of the Torah. What is a curse? What is a blessing? Why is so much of life an enigmatic mixture of the two?
Rabbi Max Weiman shares the following insight: “When you have a pain in your elbow, you are in discomfort and want the pain to go away. But the pain is your body’s way of telling you there is a problem. Maybe there’s an inflammation, a cyst, or something worse. If you don’t experience any pain, you would not go to the doctor to find out what is wrong, and the problem could escalate or be fatal. So the next time you feel a pain, say “Thank God I feel pain!” Because if you didn’t feel the pain, you’d be in for a worse problem. Life has many situations that seem bad on the surface, but a deeper look reveals a true benefit. We can’t be short-sighted or superficial. We need to always be on the lookout for a benefit hidden within a problem. That’s part of being wise – looking past the surface. In some ways, the nature of the universe forces an illusion of God’s non-existence. He is hidden, though He permeates everything. This is the way He designed it. We don’t automatically recognize Him. However by looking for Him, we gain merit. By working out intellectually how there has to be an Infinite Creator, we develop a more personal and more powerful understanding of God than if it were given to us without any work.” Prepared by Devorah Abenhaim
Aug 4, 2017 | Torat Devorah
I beseeched G-d at that time (3:23)
Moses prayed 515 prayers—the numerical value (gematria) of va’etchanan, “and I beseeched”—to be allowed to enter the Land. The Yalkut Shemini explains: When Moses saw that the decree had been sealed against him, he went and drew a circle and sat inside it, and said: I am not moving from here until You nullify the decree! . . . He then wrapped himself in sackcloth and covered himself with ashes, and stood in prayer and supplication before G-d until the heaven and the earth and the very laws of creation began to tremble, and said: Perhaps the time has come for G-d to destroy the world? . . . What did G-d do at that moment? He announced at every gate of every heaven and at every gate of every court that Moses’ prayer should not be admitted . . . for the voice of Moses’ prayer was like a sword that slices and rips, and which nothing can stop . . . Said Moses to G-d: If You will not allow me to enter the Land, allow me to [enter] as a beast of the field, which grazes on the grass and drinks water and sees the world that way—let my soul be as one of those!
Said G-d: “Enough!” Said Moses to G-d: If You will not allow me to enter the Land, allow me to [enter] as a bird that flies in the air to all four corners of the earth to collect its feed, and in the evening returns to its nest—let my soul be as one of those! Said G-d: “Enough!”
There is none else beside Him (4:35)
Rabbi Binyamin Kletzker, a chassid of Rabbi Schneur Zalman of Liadi, was a lumber merchant. One year, while he was adding up the annual accounts, he inadvertently filled in under a column of figures: “TOTAL: Ein od milvado (‘There is none else beside Him’).” A fellow chassid admonished him for his absentmindedness. “Don’t you know, Reb Binyamin, that everything has its time and place?” he admonished. “There’s a time for chassidic philosophizing, and a time to engage in worldly matters. A person’s business dealings are also an important part of his service of the Almighty, and must be properly attended to.” Said Rabbi Binyamin: “We consider it perfectly natural if, during prayer, one’s mind wanders off to the fair in Leipzig. So what’s so terrible if, when involved in business, an ‘alien thought’ regarding the oneness of G-d infiltrates the mind?”
You shall love the L-rd your G-d . . . (6:5) The Maggid of Mezeritch expounded on this verse, and asked: how can there be a commandment to love? Love is a feeling of the heart; one who has the feeling, loves. What can a person do if, G-d forbid, love is not embedded in his heart? How can the Torah instruct “you shall love” as if it were a matter of choice? But the commandment actually lies in the previous verse, “Hear O Israel . . .” Rabbi Yosef Yitzchak of Lubavitch explains: The Hebrew word shema (“hear”) also means “comprehend.” The Torah is commanding a person to study, comprehend and reflect upon the oneness of G-d. Because it is the nature of the mind to rule the heart, such contemplation will inevitably lead to a love of G-d. If one contemplates deeply and yet is still not excited with a love of G-d, this is only because he has not sufficiently refined and purified himself of the things which stifle his capacity to sense and relate to the divine. Aside from this, such contemplation by the mind will always result in a feeling of love.
Prepared by Devorah Abenhaim
Jul 28, 2017 | Torat Devorah
Moshe gives reproof to the Jewish people in the book of Devarim, including the following:
“And you complained in your tents, and you said, because the Almighty hated us He took us out of Egypt to hand us over to Amorites to destroy us.”
Is it truly possible that the Israelites thought that the Almighty hated them?
Rashi, the great commentator, elucidates this verse and gives us a profound insight into human nature. Says Rashi, that the Almighty really loved the Israelites, but because they felt hatred towards Him, they mistakenly felt that He hated them. As people say, “What you feel about someone else, you assume he feels about you.”
Rabbi Kalman Packouz explains: “There is a strong tendency for people to project their own feelings towards others. If you constantly think that other people should not be trusted, it could show that you feel that others should not really trust you. If you always think that others disapprove of you, it indicates that you don’t approve of others – or perhaps yourself. To use this positively, if you feel love and compassion for others, you will assume others feel that way towards you. Not only that, but your behavior and feelings will beget the same from the people you interact with. Try smiling at another person. You’ll feel better towards him and he’ll be more positive towards you.”
In recalling the story of the spies, the Torah states, “And they said, ‘The land which the Lord, our G-d, is giving us is good.” Rashi understands these to be the words of Joshua and Caleb, the good spies; the Chasam Sofer says that these could also be the words of the other spies who were against going up into the land. The other spies could have meant that since the land is so good, the inhabitants will fight for it and not let us win.
Our lesson, according to Rabbi Zelig Pliskin: ‘When one praises you, do not assume anything negative; when you praise others, be careful that your words cannot be taken negatively. It is important to communicate clearly and unequivocally.
The Torah states:
“And I commanded your judges at that time saying, ‘Listen among your brothers.’ “What does this mean and what lesson for life can we learn from it?
Rabbi Zalman Sorotzkin writes that some judges may see themselves as elevated people and the litigants who come to them as wicked. Therefore, the Torah states, “Listen among your brothers.” That is, consider anyone who comes to you as a brother and treat him accordingly. This concept applies to anyone in a position of authority. It is very easy to treat people as objects. However, our attitude towards others should be, “How would I feel, act and talk if this person were my brother?” This is especially important for anyone who is in a position where people in financial need or emotional pain come to him or her for assistance. The person you are talking with is suffering and often might feel embarrassed that he needs to come to someone for help. Be extremely sensitive to his feelings. If you are able to make him feel that you feel towards him as a close relative, it is a great kindness.
Prepared by Devorah Abenhaim
Jul 21, 2017 | Torat Devorah
In commemoration of the 7th yahrzeit of our father and Zaidie, Cecil A. Labow- Zisse Alexander ben Yisrael Meir HaLevi Z”L on the 3rd of Av
Prepared by Martin S. Labow and Devorah Bat-Sheva Abenhaim
When one walks in to The Jewish Hospital of Hope Pavilion of the Jewish Eldercare Centre in Montreal, they will notice a plaque. This plaque plays tribute to the individuals who were instrumental in the relocation of the hospital from 7745 Sherbrooke St. East, an area far removed from the Jewish Community, to its present location on Victoria. Under the names of these specific individuals it states:
“Rabbi Gamliel Said: Let all who work for the community do so from a spiritual motive, for then the merit of their fathers will sustain them, and their righteousness will endure forever”. “I credit you with great reward (G-d says) as if you accomplished it all”.
This week, it is customary to read the fifth Chapter in פרקי אבות, “Ethics of our Fathers”. The second Mishnah is the source of the above quote. The question here is “Why does Rabbi Gamliel single out those who do communal affairs, whereas in the 12th Mishnah of this chapter, Rabbi Yossi says “…let all your deeds be for the sake of Heaven”? In order to understand this, we would have to go back to the beginning of the second Mishnah, where it says that “it is good to combine the study of Torah with an occupation, for the effort required by them both keeps sin out of mind, while Torah study that is not combined with work will ultimately cease and leads to sin”. This is specifically directed to the Torah scholar. It stresses the importance of not being a burden to the community, because if he the scholar has an occupation, he will be able to both support himself and learn Torah. This is exemplified by the “Hesder Yeshiva”, which combines Torah learning, with training towards a profession. We now get to the message/reward directed to those who work for the community. It is stressed that they should also have an occupation as a source of income, or have sufficient resources that they should not be under suspicion of doing the work for ulterior motives. The work that they are doing should be “for the sake of Heaven….” לשם שמים”, “ and not for the sake of income. Rabbi Moshe Bogolmilsky, in his commentary on פרקי אבות, says that “when one works for community, and receives monetary compensation, he is opening himself up to suspicion and disrespect”. The ideal communal workers should be those who can sincerely dedicate their time and efforts to the cause without any thought of monetary compensation. We are proud to say that our father/zaide, whose name adorns the plaque as President, measured up to this ideal.
Moshe Rabeinu, could not understand why his cousins, and fellow-Levites, Datan and Abiram aspired to the Priesthood, and accused Moses’s of being the seeker of glory and riches (as they certainly were), when in fact, he says to G-d in Bamidbar 16:15, “אַל־תֵּ֖פֶן אֶל־מִנְחָתָ֑ם לֹ֠א חֲמ֨וֹר אֶחָ֤ד מֵהֶם֙ נָשָׂ֔אתִי וְלֹ֥א הֲרֵעֹ֖תִי אֶת־אַחַ֥ד מֵהֶֽם” “Do not accept their offering. I have not taken so much as a donkey from them, nor have I wronged any of them.” Why does Moshe mention this? When Moshe left Midian with his wife after Hashem told him to return to Egypt, it says in Shemot 4:20, “וַיִּקַּ֨ח מֹשֶׁ֜ה אֶת־אִשְׁתּ֣וֹ וְאֶת־בָּנָ֗יו וַיַּרְכִּבֵם֙ עַֽל־הַֽחֲמֹ֔ר” that he used his own donkey to transport himself and family. He did not claim this expense from B’nai Yisrael. Moses, as Israel’s leader, says Rabbi Johnathan Sacks, had always prayed on behalf of his people, even for his sister Miriam when she was struck with leprosy for speaking “lashon hara” (badly) about him. Everything that he did, he did was “לשם שמים”, “for the Sake of Heaven” Moshe was THE ideal community worker.
Jul 7, 2017 | Torat Devorah
What is the true message of an entire Torah portion of Balak dedicated to the hiring of a Gentile soothsayer to curse the Israelite nation – but whom instead becomes inspired to bless Israel and portray the ultimate messianic destiny of Israel in the most exalted and majestic of poetic metaphors? Are there indeed individuals with true power to foretell future? And if indeed Balak is a superior human being with profound prophetic insights emanating from a Divine source, why does the Torah triumphantly record the fact that “Balaam Ben Beor the magician” was killed by Israel with the sword together with the corpses of our Midianite enemies during the conquest of Israel (Joshua 13:22)? And why does our Biblical text juxtapose the sublime poetry of Balaam with the seemingly ridiculous tale of the talking donkey?
Rabbi Shlomo Riskin explains: I believe that the entire portion of Balaam is a study in contrast between the legitimately earned prophecy of Moses and the venally inspired sorcery of Balaam. The Torah understands that there exist individuals who seem to have been born with special powers: superior physical strength, a phenomenal photographic memory, sharp vision which can penetrate the thickest of partitions, intense concentration that can cause physical objects to explode, and can perhaps even bring messages from the dead. There is even a difference of opinion amongst our Sages as to whether such phenomena reflect actual occurrences or are merely slight-of-hand trickery.
In a later generation, the arch-rationalist Maimonides calls all pronouncements emanating from supernatural communications and insights – including the writing and wearing of mystical amulets (kameyot)- “false and vain”, bordering on idolatry (Maimonides, Mishneh Torah, Laws of Idolatry 1, 16 and Guide, Part 1, Chapter 61); on this basis, Rav Yosef Karo similarly dismisses all magical incantations as “not availing in the least,” but merely exercising positive psychological influence upon individuals in distress (Shulhan Aruch, Yoreh Deah, 179, 6). The Vilna Gaon, on the other hand, suggests that Maimonides’ philosophical study “misled or corrupted him,” insisting that there are amulets and incantations, perhaps and perhaps even communications from the beyond, which are rooted in the sacred and the divine. Perhaps the most important and representative view on the issue is presented by Rav Shlomo Ben Aderet (Rashba, Responsa 548), when he had to judge the credibility of a Reb Nissim who claimed to have received the messages from an angel; the great Talmudic scholar Rashba insists that divine communication akin to Prophesy can only rest on one who is truly wise and pious, strong and courageous, and sufficiently wealthy as to not be in need of monetary contributions from those seeking his advice. Claims, and even what seems to be empirical facts, of supernatural abilities by individuals who are not outstanding in Torah scholarship and piety dare not be taken seriously – at the risk of flirting with idolatrous and even demonic blandishments.
The truth is that the Bible is indubitably clear when it warns us against seeking after any manner of magic or sorcery and exhorts us to be whole-hearted and pure in our service of the Divine (Deuteronomy 18:9-14). Our prophets did not major in futuristic prophecies but rather in chastising towards more ethical and genuine behavior; they certainly did not take remuneration for their words. And individual devoid of the proper – difficult to acquire – intellectual and spiritual prophetic attainments who makes pronouncements which even may appear to be vindicated by future discoveries is no better than the “talking donkey” in our Torah portion; a prophet of G-d must first and foremost be a model of Torah scholarship and piety.
Moses was a prophet of G-d; Balaam was a soothsayer. Moses sought Divine truth while Balaam yearned for gold and silver. The conclusion of our Torah portion is most succinct and specific: ”There is no sorcery for Jacob or magic for Israel.”
