tag:blogger.com,1999:blog-30278179768510560942024-02-18T23:06:50.029-05:00Olive Seedlings - שתילי זיתיםThoughts related to Torah, Judaism, and Jewish history and culture.LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.comBlogger168125tag:blogger.com,1999:blog-3027817976851056094.post-8456870327631418042015-04-14T16:46:00.000-04:002016-04-14T13:56:28.614-04:00Shemini - Narnia and the Vilna Gaon: On Choosing Literature for our Children<div style="text-align: justify;"><p><div class="separator" style="clear: both; text-align: center;"><a href="https://www.flickr.com/photos/eliezera/15807075371" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;" title="Reading in the Park by Eliezer Abrahamson"><img alt="Reading in the Park" height="198" src="https://farm8.staticflickr.com/7568/15807075371_81def1baf4_c.jpg" width="320" /></a></div>My eleven year old daughter has recently been reading the classic Narnia series by C. S. Lewis. I asked her if she had finished the first book, <i>The Lion, the Witch, and the Wardrobe</i>, and, after confirming that she had, I went on to inform her that C. S. Lewis was a Christian theologian, and that the Narnia series is heavily based on Christianity. In particular, I told her that Aslan, the "Lion" of the title, is actually intended to represent Jesus, that his death on the Stone Table is intended to represent the crucifixion of Jesus, and that his return to life is intended to represent the resurrection of Jesus.</p><p>Unsurprisingly, my daughter was <i>not</i> pleased to learn these things. In fact, she was somewhat distraught, saying that she didn't want to read a Christian book. While I certainly understood why this bothered her, I told her that the Christian elements were there whether she knew it or nor, and that she was better off knowing they were there than not. In fact, as the conversation developed, I pointed out that all non-Jewish fiction includes problematic elements of non-Jewish thinking, even when they are not explicitly religious. (This is also true for a great deal of "Jewish" fiction, including many of the books published by Orthodox publishers.) On the contrary, the most problematic literature is precisely that literature where the problematic elements are subtle and inconspicuous. When you read a book with an obvious agenda, you instinctively raise your guard and you challenge the assumptions and assertions in the text that endorse that agenda. But when the agenda is not obvious to the casual reader (as in the Narnia series), and even more so when the book <i>truly has no agenda</i> (because the author takes these premises for granted), then our guard is lowered and we are much more likely to accept the ideological, moral, cultural, and religious premises of the author without even realizing that we are being influenced.</p><p>This idea is alluded to in a teaching of the Vilna Gaon (פנינים משלחן הגר"א) in connection to the signs of a kosher animal. In Leviticus 11, the Torah tells us that a kosher animal must have two signs, it must have split hooves and it must chew its cud. The Torah then identifies four species that have only one sign, and which are therefore not kosher:<br />
<blockquote>But, of the animals that chew their cud or that have split hooves, you shall not eat the following: the camel, because it chews its cud but does not have split hoves, is unclean to you. And the hyrax, because it chews its cud but does not have split hoves, is unclean to you. And the hare, because it chews its cud but does not have split hoves, is unclean to you. And the pig, because it has split hooves, and is cloven-footed, but does not chew its cud, is unclean to you. (Leviticus 11:4-7)</blockquote>Midrashically, these four species are identified with the four "exiles" of the Jewish people: Babylonia, Persia, Greece, and Rome. (ויקרא רבה יג:ה) The exile of Rome, which continues until today, is associated with the pig, which has the superficial sign of <i>kashrus</i> (split hooves) but lacks the inner sign (chewing the cud).</p><p>The Talmud (<i>Yoma</i> 9b) states:<br />
<blockquote dir="rtl" style="text-align: justify;">מקדש ראשון מפני מה חרב? מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים וכו' אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב? מפני שהיתה בו שנאת חנם, ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים וכו' </blockquote><blockquote dir="rtl" style="text-align: justify;">ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם, אחרונים שלא נתגלה עונם לא נתגלה קצם. אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים.</blockquote><blockquote>Why was the first Temple destroyed? Because of three sins that were in its time: Idolatry, sexual immorality, and bloodshed. ... But, in the time of the second Temple, when they were busy with Torah, <i>mitzvos</i>, and acts of benevolence, why was it destroyed? Because of the sin of unjustified hatred that existed at that time. This teaches that the sin of unjustified hatred is equal in severity to the three sins of idolatry, sexual immorality, and bloodshed.</blockquote><blockquote>Rabbi Yochanan and Rabbi Eliezer both said, "For the earlier people (i.e. the exiles of the first Temple), whose sins were revealed, the end (of their exile) was revealed. (The prophet told them that they would return after 70 years.) For the later people (i.e. the exiles of the second Temple), whose sins were not revealed, the end (of their exile) was not revealed." Rabbi Yochanan said, "The fingernail of the earlier ones was greater than the belly of the later ones."</blockquote></p><p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjL_ncZWuU3H9-7DR4VprK6jFFPA1CQATo46HPMm_jjDnjFZcBBwfEtK-TyI7YBVIn_VT3U4cNF21VXsb161aAknnQ1xdqDufEv8fLK5x2Wnh6Plg_4sv7Bq8OshOlmzIwITyilJO1LRjqR/s1600/vilna+gaon.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img alt="The Vilna Gaon" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjL_ncZWuU3H9-7DR4VprK6jFFPA1CQATo46HPMm_jjDnjFZcBBwfEtK-TyI7YBVIn_VT3U4cNF21VXsb161aAknnQ1xdqDufEv8fLK5x2Wnh6Plg_4sv7Bq8OshOlmzIwITyilJO1LRjqR/s1600/vilna+gaon.jpg" height="320" title="The Vilna Gaon" width="225" /></a></div>The Vilna Gaon sees in this final statement of Rabbi Yochanan, about the "fingernail" and "belly" of the two generations, an allusion to the two signs of a kosher animal. The early generations are compared to the animals lacking the external sign of <i>kashrus</i>, the split hooves, in that their sins were open and acknowledged, whereas the later generations are compared to the pig, which has the superficial sign of <i>kashrus</i>, but does not chew of its cud, an internal process that is largely hidden from view. Thus, the generation of the first Temple, whose sins were revealed and acknowledged, was punished less severely than the generation of the second Temple, which maintained the superficial appearance of righteousness, but was internally sinful.</p><p>The essential point of the Vilna Gaon was summed up by Rav Dovid Tevele of Lissa (in a famous <i>Shabbos HaGadol drasha</i> in 1782, in which he condemned the proposed educational reforms of Naphtali Herz Wessely):<br />
<blockquote dir="rtl">שהרשע המגלה רשעתו ירחיקו העם ממנו ולא ילמדו ממעשיו אבל הרשע אשר הרשעה טמונה בקרבו הוא לאבן נגף ולצור מכשול אשר יתלכדו העם אחריו והביטו אחר דבריו אשר במרמה ידבר.<br />
</blockquote><blockquote>The people know to distance themselves from an openly wicked person, and they do not learn from his actions, but a wicked person whose wickedness is hidden within is "a stone of stumbling and a rock of offence" who ensnares the people to follow him and to pay heed to his deceitful words.</blockquote></p><p>Often, the biggest dangers are the least obvious, precisely <i>because</i> they are not obvious, and they therefore fail to elicit the normal protective responses against a threat. This is true in every area of life, including, perhaps especially, in the education of our children. While we certainly need to carefully screen the literature and entertainment that we expose our children to, we have to bear in mind the the biggest threats to be found in these areas are not necessarily the obvious ones. While we obviously shouldn't expose our children to outright immorality, the real challenge is often in the apparently "innocent" and "harmless" materials that we often expose our children to without hesitation.</p><p>For many parents, including myself, the natural gut reaction to this is to insist that our children only be exposed to purely "kosher" materials. Unfortunately, while this might be the ideal, I do not believe this is a realistic option for our children. Whether we acknowledge it or not, all of our homes, even the most insular, are permeated with the influences of the non-Jewish world. In the world in which we live today, there is no truly effective way to completely shut out the values, mores, and ideas of the non-Jewish world surrounding us. (As I mentioned earlier, more often than not, even ostensibly Orthodox Jewish literature carries such baggage within it.) As such, a simple policy of restricting our children's exposure is not only futile, but ultimately dangerous, as it fails to effectively train our children to recognize these influences and deal with them. So, while a certain degree of screening is certainly necessary, our general approach has to be to teach our children how to read (and watch) critically, from a proper Torah perspective.</p><p>Of course, this requires, first and foremost, a very strong Torah education. As the Sages teach us in <i>Pirkei Avos</i>, "הוי שקוד ללמוד תורה, ודע מה שתשיב לאפיקורוס" - "Be diligent in studying Torah, and know what to answer the non-believer." The first priority must always be Torah study. Nevertheless, in our generation, I believe it is also necessary for our children to have some exposure to non-Jewish literature, carefully guided, so that the children learn to read and think critically about such material. I readily acknowledge that this is not necessarily an easy thing to do, and that it requires a great deal of effort on the part of parents and teachers. However, I believe that this is the only truly responsible and effective approach in our time and place.</p><br />
</div>LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-53411444914657419742014-11-02T15:30:00.000-05:002016-07-13T21:17:41.848-04:00Just Published: Zionism - A Brief Overview<div align="justify">My short ebook, <i>Zionism - A Brief Overview</i>, is now available as a <a href="https://drive.google.com/open?id=0BxyQ_blQWb9LRVdKbEdfUndEc1U" target="_blank">free download</a>. As a preview, I am including below the table of contents and the preface from the book.<br />
<hr /><b><span style="font-size: large;"> Table of Contents</span></b><br />
<b><br />
</b> <b>Preface</b><br />
<b><br />
</b> <b>Roots and Precursors</b><br />
<blockquote class="tr_bq"><i>The Roots of Zionism<br />
Precursors<br />
Rabbi Tzvi Hirsch Kalischer<br />
Moses Hess<br />
The Chovevei Tzion Movement<br />
Supporters of Colonization</i></blockquote><b>Political Zionism</b><br />
<b><br />
</b> <b>Notable Figures in the Early Zionist Movement</b><br />
<b><br />
</b> <b>The Zionist Organization</b><br />
<b><br />
</b> <b>Zionism in Action</b><br />
<blockquote class="tr_bq"><i>Chaim Weizmann & the Balfour Declaration<br />
The British Mandate<br />
Ben-Gurion & Independence</i></blockquote><b>The Government of the State of Israel</b><br />
<blockquote class="tr_bq"><i>The Political Parties</i></blockquote><b>Jewish Opposition to Zionism</b><br />
<b><br />
</b> <b>Religious Zionism</b><br />
<blockquote class="tr_bq"><i>Non-Messianic Religious Zionism</i> </blockquote><blockquote class="tr_bq"><i>Messianic</i><i> Religious Zionism</i></blockquote><b>Zionism Today</b><br />
<b><br />
</b> <br />
<hr /><span style="font-size: large;"><b>Preface</b></span><br />
<br />
<div align="justify">This booklet grew out of materials that I prepared for a class on Zionism given in a Modern Orthodox Jewish day school. The material was designed to be covered in five sessions, each covering one of the major sections, “Roots and Precursors”, “Political Zionism”, “Zionism in Action”, “The Israeli Government”, and “Religious Zionism.” <br />
<br />
</div><div class="MsoNormal">A number of important changes have been made in the material in preparation for publication. Among these was an attempt to raise the level of the material to one more appropriate for adult readers. Nevertheless, it must be confessed that the material still has much of the didactic tone of classroom curriculum materials. I hope that readers will not find this off-putting.<br />
<br />
</div><div align="justify">One of the difficulties I faced while compiling this material is that I am not myself a Zionist (in the political sense). In principle, of course, this should not be a problem. Facts are facts! Human nature being what it is, however, I had to be very careful not to let my personal ideological position improperly color my presentation of the subject.<br />
<br />
</div><div align="justify">In preparing this material for publication, I felt that it was necessary to include a section on traditional Jewish opposition to Zionism. Not only is this important and relevant information in its own right, it also provides essential context to the positions taken by religious Zionism.<br />
<br />
</div><div align="justify">I have ended my discussion of the history of the Zionist movement with the founding of the State of Israel. Although, of course, Zionism continues to exist to this day, the nature of the movement fundamentally changed with the founding of the state. It is critically important to understand that the meaning of the term “Zionism” has evolved, and today is often used to mean simply that one is concerned about the continued well-being and security of the State of Israel. In this booklet I use the term in its original sense, to refer to the movement to establish a secular Jewish homeland in the land of Israel.</div><br />
<div align="justify">It is my hope that this small booklet will provide, in an easily accessible manner, some of the essential context and background information that is often missing in many discussions of this topic in the press.</div></div>LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-50426387149039995352014-01-02T18:15:00.000-05:002016-07-13T21:20:26.313-04:00Book Review: "Daven Your Age" by Rabbi Yehoshua Grunstein<div style="text-align: justify;">In <i>Daven Your Age</i>, Rabbi Yehoshua Grunstein makes a sincere attempt to respond to a well-known dilemma; the fact that many adults have failed to grow up in their approach to prayer and still see it from the perspective of when they last studied it, in grade school. Rabbi Grunstein therefore attempts to reintroduce many aspects of this most basic element of Jewish spirituality in a way that is intended to appeal to adults and their concerns.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The book is divided into five sections. The first section is a general overview of basic ideas about prayer. The second section discusses the importance of communal prayer, and the next three sections discuss various aspects of the daily morning prayer service. Each chapter is followed by a brief summary of the topics covered, and these summaries are then collected as a final appendix to the entire book.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">One of the difficulties I had when reading this book is that it is fairly obvious that I am not part of Rabbi Grunstein's target audience. While I will readily admit that I am very far from where I ought to be with regard to my prayer, I found the topics that Rabbi Grunstein discussed to be very elementary and I often felt that he was glossing over many major issues, topics, and sources that I would have expected to be covered. This was especially true in the first section of the book. In my opinion, the final three sections, which deal with the details and language of the prayers are far stronger than the first two.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">I had similar issues with the style of presentation, which I often felt was excessively informal and "chatty".</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, ultimately these are a questions of taste and style, and it is difficult to judge whether Rabbi Grunstein made the right decision in these areas, especially as I am not really clear on the nature of his target audience.</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">While I have a number of criticisms of the content of the book, most of these criticisms are about minor details that aren't really worth detailing. The one exception is in the first chapter of the book, where Rabbi Grunstein incorrectly assumes that the Biblical concept of "service of the heart" refers exclusively to a spontaneous, emotional experience. Rabbi Grunstein then compounds this error by reading this idea into the words of two major Jewish authorities, Maimonides and Nachmanides, in their debate over the Biblical obligation to pray. While there is no question that spontaneous, informal prayer is a very important aspect of Jewish prayer, there is no question whatsoever that formal, structured prayer is also a fulfillment of the Biblical commandment of "service of the heart." The debate between Maimonides and Nachmanides is on the nature of the <i>obligation</i>, but all sides agree that all sincere prayer, whether spontaneous or formal, is a fulfillment of the commandment to serve God "with all your heart."</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">However, with the exception of this one error (which, unfortunately, is in the first chapter of the book), the book is reasonably well-done. The basic themes that Rabbi Grunstein focuses on are all valid and important (even if I would have presented them somewhat differently), and I am sure that there are many people who would benefit from reading his book.</div>LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-83870818031341329142013-12-18T10:38:00.002-05:002013-12-18T10:38:59.584-05:00Shemos - The Heroism of the God-Fearing Midwives<div style="text-align: justify;">
In the opening chapter of <i>Parshas </i><i>Shemos</i> we read about the beginnings of Jewish slavery in Egypt. One of Pharaoh's main objectives in enslaving the Jewish people was to end the rapid growth of the Jewish population. The Torah tells us, however, that despite his efforts, the exact opposite took place and the Jewish population began to grow at an even faster pace.</div>
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At this point, Pharaoh chose to take a more direct approach to his "Jewish problem" by recruiting the midwives that served the Jewish people in a plot to covertly murder their male children during birth. The Torah tells us the story in six verses (<i>Exodus</i> 1:15-21):</div>
<blockquote class="tr_bq" style="text-align: justify;">
And the king of Egypt spoke to the midwives of the Hebrews, of which the name of the one was Shifrah, and the name of the second was Puah. And he said, "When you deliver babies of the Hebrew women, and you see them on the birthstool, if it is a son, you shall kill him; but if it is a daughter, she shall live." But the midwives feared God, and did not do what the king of Egypt had told them, and they sustained the lives of the boys. And the king of Egypt called for the midwives, and he said to them, "Why have you done this thing, and sustained the lives of the boys?" And the midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women; for they are skilled [in childbirth], before the midwife comes to them, they have already given birth." And God was good to the midwives and the people multiplied, and became very strong. And it was that because the midwives feared God, He made them houses.</blockquote>
<div style="text-align: justify;">
Instead of obeying Pharaoh's orders, the midwives actively worked to sustain every Jewish child. This is truly one of greatest stories of moral courage in history. Indeed, the medieval commentator, R' Yosef Bechor Shor, writes that the Torah tells us the names of the midwives in order that they should be remembered for all time for their heroism.</div>
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However, this brings us to a difficulty. As Rashi tells us, the Sages (<i>Sotah</i> 11b) taught that Shifrah was actually Jochebed, the mother of Moses, and Puah was Miriam, Moses' older sister. This raises an obvious question. If Jochebed and Miriam were the actual heroes of the story, then why does the Torah hide their identity from us? </div>
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I believe that the basic answer to this question is that Jochebed and Miriam are two of the greatest figures in Jewish history, and if the Torah had explicitly identified them as the midwives it would be all too easy for us to write off their heroism as simply "par-for-the-course" for such outstanding individuals. The Torah wants us to recognize that the heroism of Shifrah and Puah was rooted simply in the fact that, like any pious Jew, they "feared God." Such heroism is something that we can and should expect from every Jew.</div>
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This answer gains additional strength in light of the fact that Shifrah and Puah could not possibly have been the only midwives for the entire Jewish population. Rather, as many commentaries (e.g. <i>ibn Ezra</i>, <i>Chizkuni</i>) explain, Shifrah and Puah were the chief midwives, and under them were many hundreds of midwives, all of whom risked their lives to save the lives of the Jewish boys. While Jochebed and Miriam were the leaders of the midwives, the Torah specifically omits identifying them so as not to detract from the heroism of the hundreds of "ordinary" women who also "feared God" and refused to obey Pharaoh's wicked command.</div>
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However, some significant difficulties still remain. A survey of the major commentaries finds a surprisingly strong debate on whether, according to the <i>peshat</i> (simple) reading of these verses, the heroic midwives were even Jewish! While most commentaries (e.g. Rashbam, R' Yosef Bechor Shor) reject the possibility that the verses are referring to non-Jewish midwives, there are also major authorities (e.g. the <i>Rokeach</i>, <i>Abarbanel</i>, and <i>Malbim</i>) who see this as the simple reading of the verses.</div>
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This would seem to brings us back to square one. Not only did the Torah hide the true identities of Shifrah and Puah, it was even ambiguous about their Jewish identity! There is even a <i>midrash</i> (<i>Medrash Tadshe</i> cited in <i>Yalkut Shimoni, Yehoshua</i> 9) that includes Shifrah and Puah in a list of righteous female converts! This would certainly seem to directly contradict the identification of Shifrah and Puah with Jochebed and Miriam. Is this <i>midrash</i> simply arguing on the tradition cited by Rashi?</div>
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Perhaps we can answer this by expanding on what we discussed previously. If Jochebed and Miriam were merely the heads of a large group of many hundreds of midwives, then it is quite possible that at least some of those midwives were not Jewish. This would explain why the Torah is ambiguous about their national identity, because the midwives were actually a mixture of Jews and non-Jews.</div>
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If this is correct, then we have to ask ourselves what ultimately happened to the families of these non-Jewish God-fearing women, who risked their lives for the sake of the Jewish people. Is it possible that their children and grandchildren suffered the same fate as the other Egyptians during the Ten Plagues? Was that the ultimate destiny of the "houses" with which God rewarded these heroic midwives?</div>
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Perhaps the answer is that these God-fearing midwives, having come face to face with the utter moral depravity of Egyptian society, chose to join the Jewish people in their slavery. (Thus, they would not even have been counted among the <i>erev rav</i>, which only joined the Jewish people when they left Egypt.) I believe this may be the underlying intent of the <i>midrash</i> that identifies Shifrah and Puah as righteous converts. In that <i>midrash</i>, Shifrah and Puah represent the God-fearing non-Jewish midwives who, having risked their lives for the sake of the Jewish people, chose to throw their lot in with them entirely.</div>
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There is obviously a great deal that we can learn from this story. Based upon what we've just said, perhaps the most basic lesson is the central importance of fear of God for all mankind. As Abraham responded when Abimelech asked him why he hadn't revealed that Sarah was his wife, "Because I said, 'The only thing lacking in this place is fear of God, and they will kill me for my wife.'" (<i>Genesis</i> 20:11) No matter how materially or even ethically refined a society or individual may appear, without fear of God there is no limit to the moral depths to which they can sink. But, Jew or Gentile, all those who truly fear God will ultimately merit to enter beneath the wings of the Divine Presence.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com1tag:blogger.com,1999:blog-3027817976851056094.post-18353479662743592922013-12-03T10:34:00.000-05:002013-12-03T10:35:15.463-05:00The Rise of Heresy - The Hellenistic Jews and the Sadducees<blockquote style="text-align: justify;">
The following material, which was originally written for a Jewish history class in a yeshiva high school, is basically a direct continuation of my post on <a href="http://shesileizeisim.blogspot.com/2013/07/shimon-hatzadik.html">Shimon HaTzadik</a>.</blockquote>
<hr />
<br />
<h2>
The Influence of the Greeks</h2>
<div style="text-align: justify;">
The period that began
after the death of Shimon HaTzadik was one of great turmoil for the Jewish
people. The Greek presence in <i>Eretz Yisrael</i> increased, especially
through the various Greek towns that were founded surrounding the Jewish
population. One of the standard Greek strategies, begun by Alexander the
Great, for solidifying their rule was the founding of cities that were
settled by Greeks and by non-Greeks who had adopted Greek ways. In <i>Eretz
Yisrael</i>, many such cities were founded, in most cases by changing an
existing town into a Greek style government and society. Among the most
important of these cities were Gaza, Ashkelon, Acco (Ptolemais), Jaffa,
and Dor.</div>
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<div style="text-align: justify;">
The establishment of these Greek colonies required large amounts of
construction and generated tremendous profits for those who were connected to
it. Thus, those Jews who had connections with the Greeks were able to use those
connections to become wealthy. The increase in wealth and economic activity
caused many people to admire the Greek society.<span style="font-size: xx-small;"><sup>[1]</sup></span>
Personal contact between Greeks and Jews, especially Jews from the wealthier
and politically powerful segments of society, became more common. Over time,
the Jewish people were increasingly influenced by the materialism and
secularism of the Greeks and some even began to see the Greek way of life as
superior. The word for this belief is Hellenism, and those who followed it are
called Hellenists, or, in Hebrew <i>Misyavnim</i>.</div>
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The following material will discuss how the <i>Misyavnim</i> – the
Hellenistic Jews – began and grew into a powerful political party that
eventually succeeded in turning the Greek government against the Jewish people
and led to the Greek oppression that eventually brought about the successful
uprising of the <i>Chashmonaim</i> (Hasmoneans) which we commemorate on Chanukah.<br />
<br /></div>
<h2 style="text-align: justify;">
The Generation of Antigonos Ish Socho</h2>
<div style="text-align: justify;">
Antigonos Ish Socho, the disciple of Shimon HaTzadik who
succeeded him as the head of the Sanhedrin, did his best to counter the harmful
influence of the Greeks, and to teach the people to serve God without
materialistic motives. As the Mishna (<i>Avos</i> 1:3) states:</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
אנטיגנוס איש סוכו קבל משמעון הצדיק. הוא
היה אומר, אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס, אלא הוו כעבדים המשמשין
את הרב שלא על מנת לקבל פרס, ויהי מורא שמים עליכם. (אבות א:ג)</blockquote>
<blockquote style="text-align: justify;">
Antigonos Ish Socho received from Shimon HaTzadik. He
used to say, do not be like slaves who serve the master in order to receive a
reward, but be as slaves who serve the master without expecting to receive a
reward, and the fear of Heaven should be upon you.</blockquote>
<div style="text-align: justify;">
This was a call to the Jewish people to abandon a mentality of
materialism in their service of God. Rav
Shlomo Brevda explains:<span style="font-size: xx-small;"><sup>[2]</sup></span></div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
...
לאחר תקופת שמעון הצדיק הצליחו היוונים להתחיל להשפיע על אחינו בני ישראל מיסודות
חכמת הטבע. וידוע, כי איש הטבע דואג תמיד על קיומו ופרנסתו בעולם הזה. ועל כן
מעשיו בדרך כלל נעשים על מנת לקבל פרס. כי תורה ועבודה, כולה לשם שמים, אין נמצאים
אלא באלו השתולים על מימי התורה והיראה על טהרת הקודש. וזה פשוט. על כן בא
אנטיגנוס איש סוכו בדורו להחזיק את העם בדבריו – אל תהיו כעבדים המשמשין את הרב על
מנת לקבל פרס וכו'. ... אמנם חכמת הטבע השפיע על בני עמנו, לאחר תקופת שמעון
הצדיק, לעשות חשבונות טבעיים במעשיהם בגדר על מנת לקבל פרס. ולכן במקדש נשתנה מצבם
ממצב למעלה מהטבע למצב טבעי, פעמים דולק פעמים אינו דולק וכו'</blockquote>
<blockquote style="text-align: justify;">
After the time of Shimon HaTzadik the Greeks began to
successfully influence our brethren, the children of Israel, with the wisdom of nature
(secular materialism). It is clear that a materialist is always worried about
his survival and livelihood in this world, and therefore, as a general rule,
his actions [even his ‘spiritual’ activities] are all done with expectation of
benefit. For Torah and service [of God] done purely for the sake of Heaven
is only found among those who are “planted by the waters” of Torah and fear [of
Heaven] in holy purity. This is clear. Therefore Antigonos Ish Socho came forth
in his generation to strengthen the people with his words, “Do not be like
slaves who serve the master in order to receive a reward…”</blockquote>
<blockquote style="text-align: justify;">
Nevertheless, after the time of Shimon HaTzadik, the
wisdom of science influenced the people of our nation to make materialistic
calculations in their actions, in the category of “in order to receive a
reward.” Therefore, in the Temple
their circumstances changed from one that was above nature to one that was
natural, “sometimes it would remain lit and sometimes it would go out.”<span style="font-size: xx-small;"><sup>[3]</sup></span></blockquote>
<div class="MsoNormal" style="text-align: justify;">
Nevertheless, although the Greek attitudes did influence the
Jews, in most cases this influence was limited to subtle changes in attitude, such
as the attitude towards serving God for ulterior motives. Although this
influence was certainly harmful, it did not mean that the general Jewish population
was turning away from their basic belief in God and His Torah. Unfortunately, however, there was a small but powerful element in the Jewish nation that was influenced to a much
greater degree.<br />
<br /></div>
<h2 style="text-align: justify;">
The Beginnings of Heresy</h2>
<div style="text-align: justify;">
<i>Chazal</i> tell us that around the time of Antigonos Ish
Socho another development occurred which contributed to the rise of the <i>Misyavnim</i>:</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
אנטיגנוס איש סוכו היו לו שני תלמידים שהיו
שונין בדבריו והיו שונין לתלמידים ותלמידים לתלמידיהם, עמדו ודקדקו אחריהן ואמרו
מה ראו רבותינו לומר דבר זה, אפשר שיעשה פועל מלאכה כל היום ולא יטול שכרו ערבית?
אלא אילו היו יודעין רבותינו שיש עולם אחר ויש תחיית המתים לא היו אומרים כך. עמדו
ופרשו מן התורה ונפרצו מהם שתי פרצות צדוקים וביתוסים, צדוקים על שום צדוק ביתוסים
על שום ביתוס. והיו משתמשין בכלי כסף וכלי
זהב כל ימיהם שהיתה דעתן גסה עליהן. היו צדוקים אומרים מסורת היא ביד פרושים שהן
מצערין עצמן בעוה"ז ובעוה"ב אין להם כלום. (אבות דרבי נתן ה:ב ע"פ נוסחת הגר"א)</blockquote>
<blockquote style="text-align: justify;">
Antigonos Ish Socho had two disciples [named Tzadok and
Baisos] who studied his words (quoted above, "Be as slaves who serve the master without expecting to receive a reward.") and taught them to their students and the students taught them to their students.
They rose up and examined these words closely and said, “What caused our
teachers to say this thing? Is it possible that a laborer can perform his work
for the entire day and not receive his payment in the evening? Rather, if our
teachers had known that there was a world after this and a resurrection they
would not have said this!” They rose up and separated from the Torah <span style="font-size: xx-small;"><sup>[4]</sup></span>
and two sects separated from them, the <i>Tzedukim</i> (Sadducees) and the <i>Baisusim</i>. The <i>Tzedukim</i> were named after Tzadok, and the <i>Baisusim</i>
were named after Baisos. <span style="font-size: xx-small;"><sup>[5]</sup></span> They used golden and silver vessels all
their days for they were gluttonous. The <i>Tzedukim</i> said, “It is a
tradition amongst the <i>Prushim</i> (Pharisees) <span style="font-size: xx-small;"><sup>[6]</sup></span> to
afflict themselves in this world, and in the world to come they have nothing.”
(<i>Avos D’Rebi Noson</i> 5:2) <span style="font-size: xx-small;"><sup>[7]</sup></span></blockquote>
<div class="MsoNormal" style="text-align: justify;">
Thus, through the misinterpretation of the teachings of
Antigonos Ish Socho, a heretical movement began which, because it denied the
belief in reward in the afterlife and the resurrection of the dead, denied the
Torah. There is some question, however, as to what degree they abandoned the
Torah. Rav Yakov Emden, in his notes on <i>Avos D’Rebi Noson</i> states:</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
עמדו ופירשו מן התורה. נ"ב לפי הטעם
משמע סתמו כפירושו שמכללות התורה פרשו, אבל בכ"מ בתלמוד נראה שהיו מחזיקים
בתורה שבכתב, א"כ לא פירשו אלא מתורה שבע"פ. אפ"ה קרי לה תורה סתם
שהרי הוא כפורש מכולה שא"א לקיימה אם לא ע"פ מסורת חכמים.</blockquote>
<blockquote style="text-align: justify;">
“They rose up and separated from the Torah” – This
implies that they separated from the entire Torah, but throughout the Talmud we
see that they adhered to the Written Torah, and they only separated themselves
from the Oral Torah. Nevertheless, this is referred to simply as Torah for
abandoning the Oral Torah is considered as abandoning the entire Torah because
the Torah can only be fulfilled according to the tradition of the Sages.</blockquote>
<div style="text-align: justify;">
Rav Yakov Emden was apparently of the opinion that the Sadducees truly believed in the authority of the Written Torah, and "only" rejected the
teachings of the Sages. This also appears to be the position of the Rashbam (<i>Bava
Basra</i> 115b):</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
צדוק ובייתוס תלמידי אנטיגנוס איש סוכו היו
והיו שונין לתלמידיהן מה שקבלו מאנטיגנוס אל תהיו כעבדים המשמשין כו' וטעו
התלמידים בכך שהיו סבורים דהכי קאמר עבדו
למקום ואל תקבלו שכר ואמרו כמו שאין בו ממש בדבר זה כן כל דברי חכמים וטעו ופקרו
בדברי חכמים ונקראו צדוקים על שם צדוק ובייתוסין על שם בייתוס באבות דרבי נתן:</blockquote>
<blockquote style="text-align: justify;">
Tzadok and Baisos were disciples of Antigonos Ish Socho,
and they taught their students what they had received from Antigonos, “Do not
be servants who serve etc.” The students erred in this and thought that he was
saying, “Serve God and do not receive a reward.” They said, “Just as this makes
no sense, so too all the words of the Sages.” They erred and they abandoned all
the words of the Sages and they were called Sadducees after Tzadok and <i>Baisusim</i>
after Baisus – [as is stated] in <i>Avos D’Rebi Noson</i>.</blockquote>
<div style="text-align: justify;">
Thus, according to the Rashbam as well, it seems that the Sadducees only abandoned the Oral Torah (because they rejected the teachings of the
Sages), but they genuinely maintained their belief in the Written Torah. <span style="font-size: xx-small;"><sup>[8]</sup></span><br />
<br /></div>
<div style="text-align: justify;">
Maimonides, however, maintains that the founders of the Sadducees actually abandoned the Torah entirely, but they recognized that the general
Jewish community would never accept such teachings, and they therefore claimed
to believe in the Written Torah and only openly denied the Oral Torah. Maimonides explains (commentary on <i>Avos</i> 1:3):</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
והיו לזה החכם שני תלמידים: שם האחד צדוק
ושם השני ביתוס. וכאשר שמעו שאמר זה המאמר יצאו מלפניו ואמר האחד לרעהו, הנה הרב
אמר בבאור שאין לאדם לא גמול ולא עונש ואין תקוה כלל! כי לא הבינו כונתו. וסמך
האחד מהם ידי חבירו ויצאו מן הכלל והניחו התורה. התחברה לאחד כת אחת ולחברו כת אחרת וקראום החכמים
צדוקים וביתוסים. וכאשר לא היו יכולים לקבץ הקהילות לפי מה שהגיע להם מן האמונה,
שזאת האמונה הרעה תפריד הנקבצים כל שכן שלא תקבץ הנפרדים, נטו להאמין הדבר שלא
יכלו לכזבו אצל ההמון שאלו היו מוציאים אותו מפיהם היו הורגים אותם, רצוני לומר,
דברי תורה. ואמר כל אחד לסיעתו שהוא מאמין בתורה וחולק על הקבלה שאינה אמיתית. וזה
לפטור עצמם מן המצוות המקבלות והגזרות והתקנות אחר שלא יכלו לדחות הכל – הכתוב
והמקובל. ועוד, שהתרחב להם הדרך לפרוש. כי אחר ששב הפרוש בבחירתם היה יכול להקל
במה שירצה ולהכביד במה שירצה כפי כונתו אחר שאינו מאמין בעקר כלו. ואמנם בקשו
דברים המקבלים אצל קצת בני אדם לבד. ומאז יצאו אלו הכתות הרעות ויקראו באלו
הארצות, ר"ל מצרים, קראים ושמותם אצל החכמים צדוקים וביתוסים. והם אשר התחילו
להשיב על הקבלה ולפרש הפסוקים כפי מה שיראה להם מבלתי שישמעו לחכם כלל, הפך אמרו
יתברך, "על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה לא תסור מן הדבר
אשר יגידו לך ימין ושמאל" (דברים יז:יא)</blockquote>
<blockquote style="text-align: justify;">
[Antigonos
Ish Socho] had two disciples, the name of one was Tzadok and the name of the
second was Baisos. When they heard him make this statement [that one should not serve God for the sake of reward], they went out from
before him and one said to his fellow, “Behold, the teacher has clearly said
that a person has no reward and no punishment, and there is nothing to look
forward [in the afterlife] to at all!” For they did not understand his intent. And one lent
support to the other and they left the community and abandoned the Torah. A
sect gathered around one, and another around his fellow, and the Sages called
them Sadducees and <i>Baisusim</i>. As they were unable to gather
communities based on what they actually believed – for this wicked belief
separates the gathered, it certainly cannot gather the separated – they
pretended to believe in that which they could not deny before the populace,
namely, the [written] words of the Torah – for if they had expressed [their disbelief in
the Torah, the populace] would have killed them. Each one said to his followers
that he believes in the Torah but he disputes the [rabbinic] tradition for it is not
authentic. They said this to exempt themselves from the traditional laws,
decrees, and ordinances, as they could not [openly] reject everything – both Written and
Received. Furthermore, [rejecting the rabbinic tradition] broadened the path of interpretation, for now that
they were free to interpret as they wished, one could be lenient where he wished
to be lenient and strict where he wished to be strict, according to his own purposes, since he did
not actually believe at all. However, they only sought changes that appealed to
at least some people.<span style="font-size: xx-small;"><sup>[9]</sup></span> This was the beginning of these evil sects, who are called Karaites <span style="font-size: xx-small;"><sup>[10]</sup></span>
in these lands, i.e. Egypt, and who were known to the Sages as Sadducees and <i>Baisusim</i>. They were
the first to challenge tradition and to interpret the verses in any manner
they saw fit without listening to a sage at all. This is the opposite of what
He Who is to be Blessed (i.e. God) said, “According to the teaching which they will teach
you and the judgment they will tell you, so shall you do, you shall not veer
from the thing they say to you right or left.” <span style="font-size: xx-small;"><sup>[11]</sup></span> (<i>Deuteronomy</i> 17:11)</blockquote>
<div style="text-align: justify;">
According to Maimonides, the leaders of the Sadducees were completely irreligious, and their claims to religious belief were only intended to
attract ordinary Jews to their false teachings. The <i>Sefer HaKabala of the Raavad</i> adds
that Tzadok and Baisos actually became leaders amongst the <i>Kussim</i> (Samaritans) at Mount Gerizim.<br />
<br /></div>
<div style="text-align: justify;">
Like many aspects of ancient history, it is probably impossible to know the precise nature of the relationship between the Hellenistic Jews and the Sadducees. However, it is clear that both movements appealed to the same basic population of wealthy and politically Jews with minimal commitment to traditional Judaism. In political terms, both movements served the same basic function of undermining the authority of tradition and of the Sages. The popularity of each movement seems to have risen and fallen depending on the political conditions of the time. When the Jews were under Greek rule, Hellenism was dominant. When the Jews were independent, Hellenism fell out of favor and the Sadducee movement rose in its place.</div>
<br />
<div style="text-align: justify;">
Thus, the group that was known as the Sadducees did not
actually rise up as a significant sect until after the Greeks had been defeated by the
Hasmoneans and an independent Jewish commonwealth had been established. Rav
Yitzchak Isaac HaLevi explains (<i>Doros HaRishonim </i>Vol. 1, p.170):</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
בתחילה בשעה שמלכו היוונים בארץ פרצו כל גדר
וגבול ויהיו לפושעים ומורדים ביד רמה והולכים בכל דרכי היוונים. ואחר זה, כאשר
נצחו החשמונאים הגבורים ויגרשו היוונים מן הארץ ויעמידו את הדת על תילה, שבו גם
אלו בהכרח מהיות עוד פושעים ומורדים בעמם והולכים בדרכי היוונים ויהיו רק למקילים
בדברי סופרים.</blockquote>
<blockquote style="text-align: justify;">
In the beginning, when the Greeks were ruling the land,
the heretics violated every boundary and they sinned and rebelled [against the
Torah] publicly, and they followed the ways of the Greeks entirely. Afterwards,
when the mighty <i>Chashmonaim</i> were victorious and they drove the Greeks out
of the land and properly reestablished the religion, the heretics were also
forced to cease their open sinfulness and rebellion and their mimicking of the
Greeks, and they resorted to just being “lenient” in the words of the Scribes.</blockquote>
<div style="text-align: justify;">
<br /></div>
<div>
<hr size="1" style="text-align: left;" width="33%" />
<br />
<div style="text-align: justify;">
<b>[1]</b> Based on
<i>M’Nechemia Ad Atah</i>, ch. 26, by R' Chaim Dov Rabinowitz.</div>
<div style="text-align: justify;">
<b>[2]</b> In his <i>Kuntres
L’Hodos U’l’Hallel b’inyanei Chanuka</i>, p. 17.
</div>
<div style="text-align: justify;">
<b>[3]</b> A
reference to the <i>Ner HaMaaravi</i> and other miraculous aspects of the <st1:city w:st="on">Temple</st1:city> service which lost
some of their supernatural qualities after the death of Shimon HaTzadik.
</div>
<div style="text-align: justify;">
<b>[4]</b> Some
authorities maintain that Tzadok<i> </i>and Baisos themselves became heretics.
Others believe that it was their disciples who eventually abandoned the Torah
because Tzadok and Baisos failed to properly convey the teachings of their <i>rebbe</i>,
Antigonos Ish Socho.</div>
<div style="text-align: justify;">
<b>[5]</b> Although
originally there were two groups, they were so similar that they were generally
seen as one. It would seem that the <i>Baisusim</i> were eventually absorbed into
the general group of <i>Tzedukim</i> and they are not mentioned in other sources (such as Josephus and Philo).</div>
<div style="text-align: justify;">
<b>[6]</b> "Pharisees" (<i>Perushim</i>) is a term
used to refer to the Sages. The term comes from the word “<i>Parush</i>” – separated. Maimonides explains (<i>Pirush HaMishnayos</i>, Sotah 3:4):</div>
<blockquote dir="RTL" style="direction: rtl; text-align: justify;">
זה שהחכמים
קוראין עצמן פרושין להיותם מופרשין מבני אדם שיש להם חסרונות והמדות הפחותיות
והרדיפה אחר תאות העולם והם מיחלים לשכר העולם הבא ולמדות המעלות</blockquote>
<blockquote style="text-align: justify;">
The Sages called
themselves <i>Perushim</i> because they are separated from people with
deficient character and lowly traits who pursue the desires of this world, whereas they [the <i>Perushim</i>] look forward to the reward of the world to come and
to virtuous traits.</blockquote>
<div style="text-align: justify;">
<b>[7]</b> It
should be noted that this statement in <i>Avos D’Rebi Noson</i> is the only
reference in ancient literature to the origin of the Sadducees. The theories
promulgated by secular historians have no basis in anything except their
imaginations and ideological biases.</div>
<div style="text-align: justify;">
<b>[8]</b> One
difficulty with the position of the Rashbam is that he implies that the Sadducees
continued to believe in the afterlife and the resurrection. Yet, both the
Talmud and Josephus indicate that the Sadducees denied this principle.</div>
<div style="text-align: justify;">
<b>[9]</b> The
interpretation of this phrase is somewhat difficult. I have understood it to
mean that the Sadducees did not make such radical changes that would have
offended the entire population. Rather, they only made changes that had at
least some popular appeal.</div>
</div>
<div style="text-align: justify;">
<b>[10]</b> The
Karaites were a heretical movement that began in the 8<sup>th</sup> century, whereas the <i>Tzedukim </i>seem to have disappeared after the destruction
of the Second Temple, in the 1<sup>st</sup> century.
However, Maimonides (together with Rav Saadia Gaon and a number of other authorities)
apparently believed that the Karaite movement was a resurgence of a remnant of
the original Sadducees. Some of the early Karaites also appear to have
held this opinion to some degree.</div>
<div style="text-align: justify;">
<b>[11]</b> This
verse is speaking of the Sanhedrin and its decrees and the great Torah scholars
of every generation.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com1tag:blogger.com,1999:blog-3027817976851056094.post-81636247375741381932013-11-21T16:56:00.000-05:002013-11-21T16:56:34.495-05:00Vayeishev - Joseph's Struggle, and Ours<div style="text-align: justify;">
The bulk of <i>Parshas Vayeishev</i>, and the remainder of the book of Genesis,<i> </i>is devoted to the story of Joseph in Egypt. After Joseph was sold into slavery and brought to Egypt, he was purchased by Potiphar, a courtier of Pharaoh. Within a a relatively short time, Joseph rose to become his master's most trusted servant and he was appointed over the entire household.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
However, at this point Joseph began to face an extraordinarily difficult challenge. His master's wife developed a powerful desire for him. The Torah tells us that she spoke to him "day after day," seeking to seduce him. The Sages tell us that she used every weapon in her arsenal: seduction, bribery, and threats. Yet, despite all her efforts, Joseph never succumbed. Finally, one day, Potiphar's wife managed to get Joseph alone, and she literally grabbed onto him by his garments. Joseph fled, leaving his coat in her hand. Potiphar's wife then accused him of doing exactly what she had been trying to force him to do, and Joseph ended up being put in prison.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The story of Joseph's resistance to sin is seen as one of the great examples of righteousness in history. This story is the main reason why Joseph is traditionally known as "Yosef HaTzadik" - "Joseph the Righteous". The Sages (<i>Sotah</i> 36b) describe Joseph's actions as "sanctifying the Name of Heaven in private" and they tell us (<i>Yoma</i> 35b) that Joseph "obligates the wicked", meaning that his successful struggle against sin demonstrates that a person can never legitimately claim that his temptations were too overwhelming. If Joseph, a teenage boy cut off from his family and enslaved in a foreign country, could resist such an overwhelming temptation, then who can honestly claim that they have faced a more difficult challenge?</div>
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Indeed, the story is so exceptional that there have been those who have argued that it couldn't be true. The <i>medrash</i> (<i>Breishis Raba</i> 87) tells us that a Roman matron once challenged Rav Yosi on this topic, saying, "Is it possible that a seventeen year old boy really had such strength?" Rav Yosi responded by pointing to two other incidents that the Torah records in the previous chapters, the incident of Reuben (who, according to a literal reading of the verses, slept with Bilhah, his father's wife) and the incident of Judah and Tamar. In both of those cases, the Torah makes no effort to cover up the shameful nature of their actions, despite the fact that these were adults and were still under the influence and guidance of their father. Why then, would the Torah cover up for the sin of a young boy who had no one to turn to? Could any one really blame Joseph if, in his circumstances, he <i>had </i>succumbed to temptation? Thus, if the Torah tells us that Joseph did not sin, we can be certain that this is what happened.</div>
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<tr><td class="tr-caption" style="text-align: center;">Rashi<br />
<span style="font-size: xx-small;">Traditional Depiction</span></td></tr>
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Yet, if we study the commentaries, we find that the story is more complex. Of that final, fateful day when Potiphar's wife tried to seduce Joseph the verse (39:11) tells us, "And it was, on that day, that he (Joseph) came to the house to do his work...." On the words, "to do his work," Rashi comments (based on <i>Sotah</i> 36b), "This is a dispute between the Sages, Rav and Shmuel. One says it means to actually do his work. And one says it means to 'fulfill his needs' with her (i.e. to sin with her), but he didn't actually do so because the image of his father appeared before him." (In the Talmud, it states that the image of his father came and appeared to Joseph in the window.)</div>
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There are a few obvious questions to ask here. Perhaps the most basic is why would any of the Sages choose to say this about Joseph? Joseph is one of our great ancestors, why would the Sages chose to sully his reputation?</div>
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In the 16th century, this question was posed to the chief rabbi of Jerusalem, R' Levi ibn Chaviv (d.1545). In his response (<i>Teshuvos Maharlbach</i>, 126), after briefly discussing the textual reasons that caused the Sages to put forth this interpretation, he turns to the question of the moral justification for this interpretation, which would appear to dishonor the memory of Joseph. To this he responds that such an interpretation does not detract from Joseph's righteousness in any way. Given the fact that, in the end, he did not commit the sin, the mere fact that he had, at some point, intended to sin does not make him any less righteous. On the contrary, the fact that he had reached that point and nevertheless ultimately turned away from sin actually increases his stature!</div>
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This point is also made by the medieval commentary, <i>Minchas Yehuda</i> (by R' Yehuda ben Eliezer), which states that, "כיון שכבש יצרו אין זה כי אם שבח" - "Since he conquered his <i>yetzer</i> (his nature), this is nothing but praise."</div>
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However, while this would seem to avoid the problem of dishonoring the memory of Joseph, we are still left with a difficulty. As we mentioned previously, the Sages say that Joseph's example puts the lie to anyone who claims that he should not be held responsible for his sinful behavior because he faced overwhelming temptation. After all, Joseph faced far greater temptation, yet he did not succumb. Yet, according to the Sages, in the final moment, what saved Joseph from sin was a vision of his father! If the only thing that saved Joseph from sin was a supernatural vision, how can we then claim that his example obligates others?</div>
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There are some who argue that, in fact, Joseph's vision of his father was not supernatural at all (or, at least, was not a supernatural gift restricted to Joseph). Basing himself on the precise language of the Talmudic passage, R' Yosef Shaul Nathanson (d.1875), in his work, <i>Divrei Shaul</i> (a commentary on the aggadic passages of the Talmud), on <i>Sotah</i> 36b, writes that, at the final moment, Joseph deliberately brought before his mind the image of his father, and thereby saved himself from sin.</div>
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This is also the conclusion of Rabbi Mordechai Miller (d.2000), in his <i>Sabbath Shiurim</i> (p.59). Like many other commentators, R' Miller sees Joseph's temptation by the wife of Potiphar as symbolic of the various temptations that the Jewish people have, and continue to, undergo throughout history. He concludes:</div>
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Jacob represents the ideal combination of... two aspects: in him, justice and mercy were mingled in exact proportion, finely suited to each situation. His characteristic was Truth..., and it was this that enabled him to conquer both the temptations of love and of hatred, of the friendship and the persecution of the nations. ... This unwavering light of Truth in him, penetrating beyond all appearances, has been an heirloom to all his descendants. This was the quality latent in Joseph, that light that flared out suddenly in his temptation by Potiphar's wife. ... And this 'image of Jacob' is hidden in every one of Jacob's descendants, this touch-stone of truth, that guides us in all the trials of life.</blockquote>
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That is why 'Joseph is an accusation for the wicked': the 'image' is not the special prerogative of Joseph; it is in the power of everyone to summon it at will, to call to his aid in moments of confusion and distress the unerring vision of truth that penetrates all the disguises in which evil masquerades.</blockquote>
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Thus, every Jew has the ability to bring the "image of Jacob" before himself as a protection against sin. Whether in the simplest sense of bringing before ourselves the image of our own father (or mother, or spouse, or any other person before whom we would be ashamed to sin) at the moment of temptation, to a deeper contemplation of the reality of our circumstances in this world, and recognizing the fundamentally false and deceptive nature of sin and its apparent pleasures and benefits.</div>
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However, while this is certainly a valid and important approach, it seems that most commentaries do see Joseph's vision of his father as having been of a supernatural nature, a kind of prophetic vision. According to this understanding, we are once again left with the difficulty we have been discussing. How can Joseph be credited for his self-restraint, and even seen as a model for our own behavior, if the only reason he refrained from sin was due to a supernatural intervention?</div>
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This question is addressed by the Dubno Maggid, R' Yakov Kranz (d.1804), in his commentary on <i>parshas Vayeishev</i> (<i>Ohel Yaakov</i>, also see his <i>Kochav L'Yakov</i> on the <i>haftara</i> of <i>Lech Lecha</i>). (We have discussed this commentary of the Dubno Maggid <a href="http://shesileizeisim.blogspot.com/2013/01/vaeira-hardening-of-pharaohs-heart.html">previously</a>.) The Dubno Maggid explains that, even though Joseph was on the verge of succumbing to sin, this was not because he had actually succumbed to his desires, but because he reached the limits of his ability to resist the immense pressure that he was being subjected to by Potiphar's wife. While Joseph had truly fought with all his strength, in the end she had overpowered and broken his will to resist.</div>
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However, at this point God intervened. He intervened, not be taking control of Joseph's actions (which would remove any virtue from them) but simply by giving Joseph renewed strength to continue the fight. This was the vision of his father, which inspired Joseph with a renewed will to once again turn away from sin.</div>
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And this is the reason why Joseph remains an accusation against the wicked. For this miraculous intervention is available to anyone who truly struggles, to the limits of his ability, to resist sin. We can never truly claim that we succumbed to sin because temptation overpowered us, for if we had truly fought to the limits of our ability, then God would have granted us the capacity to continue fighting even beyond our natural capacity. This helps us understand the almost supernatural strength of will that we see in great Torah sages, for each time they reach the limit of their will, God grants them additional strength to go further.</div>
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In the final analysis, the story of Joseph's temptation, and his ultimate success in resisting sin, is one from which we can all learn. We learn, firstly, that one should not imagine that simply being tempted - even to the verge of sin - is equivalent to actual sin. Even if we, for a moment, wanted to sin, what really matters is whether, in the end, we actually did it.</div>
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Secondly, we learn that, even at the very last moment, we can still work to save ourselves from sin if we pause, for just a moment, to think about the the true nature of our actions. One of the most effective ways to do this is to imagine how someone that we love and respect would react if they saw what we were about to do.</div>
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And finally, we learn that, even when we feel that we are ultimately doomed to failure, because we know that we will eventually reach the limit of our will to resist, we should never give up the struggle, and in the end God will grant us the ability to go far beyond what we thought we were capable of achieving.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com1tag:blogger.com,1999:blog-3027817976851056094.post-87265046693039670082013-10-25T09:58:00.001-04:002013-11-19T22:24:40.562-05:00Chayei Sarah - The Test of Rebecca<div style="text-align: justify;">
The bulk of <i>Parshas Chayei Sarah</i> deals with the famous story of Eliezer's mission to find a wife for Isaac. The Torah tells us that Abraham sent his trusted
servant, Eliezer, to Mesopatamia find a wife for Isaac.
Eliezer traveled with ten camels to the town of Nachor (Abraham's brother). He arrived at the town’s wellspring at the time when the women would
come out to draw water. Eliezer then prayed that God should guide him with a sign to
know which of the young women was the correct match for Isaac. Specifically, Eliezer prayed, that if, when he would ask her to let him drink some
water from her jug, she would not only agree to give him water, but she would also give water to his camels, then he
would know that she was the woman destined to marry Isaac.</div>
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Eliezer's prayer was successful. Before he had even finished
praying, Rebecca came to the well with her jug. After she filled her jug, Eliezer ran to her and asked
to drink some of her water. She agreed and gave him water to drink. When he
finished she offered to give his camels to drink as well until they were
finished. She poured the water into the trough and ran to refill the jug until
she had drawn enough for all of his camels. Seeing that the sign had been fulfilled, Eliezer knew that he had found the future wife of Isaac.</div>
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Many commentators ask how Eliezer was permitted to utilize such a sign, for such signs are usually
considered forbidden superstitious practices. (Thus, for example, it is forbidden for a Jew to change his path because a black cat crossed his path.) The Maharal (<span dir="RTL" lang="HE">גור אריה</span><span dir="LTR"></span><span dir="LTR"></span>) answers that
the prohibition against superstitious signs applies only when the sign has no real relevance to the issue being decided. In this case, however, the sign that Eliezer chose was highly relevant, as it demonstrated that she was a generous and intelligent person and worthy of marrying Isaac.</div>
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<tr><td class="tr-caption" style="text-align: center;">The <i>Beis HaLevi</i></td></tr>
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The <i>Beis HaLevi</i>
(Rav Yosef Dov HaLevi Soloveitchik, d.1892) explained how this sign showed her good
character and intelligence. She gave a stranger water to drink, demonstrating
her generosity. However, now that the stranger had drunk from the jug, she could not simply bring the remaining water home, for the water might be contaminated. At the same time,
if she would just pour out the remaining water and refill the jug, she would insult the stranger. Instead, she gave the
remaining water to the stranger’s camels, demonstrating both her intelligence
and her sensitivity to the feelings of others. (In fact, Rivka went even
further, refilling the jug several times to water the camels.)<o:p></o:p></div>
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Thus, the sign was not simply a "sign" from above, it was also a test, to see how she would respond to a stranger asking for a kindness. And Rebecca clearly passed with flying colors, showing herself to be a kind and generous person, with a quick wit and an understanding heart. She was clearly an exceptional young woman.</div>
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But was she exceptional enough? What about her relationship with God? Was she a God-fearing woman? Shouldn't that be at least as important as her character and intelligence? After all, the unique characteristic of the family of Abraham was their devotion to God, and the wife of Isaac would certainly need to be a deeply religious woman. Yet, not only is this not included in the sign that Eliezer prayed for, the whole issue isn't even mentioned at any point in the story!</div>
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<span style="font-size: small;">Rav Elya Lopian (d.1970) answered that this teaches us that if a person has truly good </span><i style="font-size: 12pt;">middos</i><span style="font-size: small;"> (character traits), then when he comes to the recognition of
the truth of God and His Torah, he will quickly attain fear of God. Thus, even though, due to her environment, Rebecca may not have been a properly God-fearing woman, since she had demonstrated that she had exceptionally good character, it was certain that, once she came to live in the home of Abraham and Isaac, she would quickly develop into a genuinely God-fearing person.</span></div>
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<span style="font-size: 12pt;">This teaches us a profoundly important lesson. Our </span><span style="font-size: 12pt;">Sages taught, "דרך ארץ קדמה לתורה" - "<i>Derech eretz</i> (i.e. civilized behavior; good character) is prior to Torah." Ultimately, it is impossible to truly be a good <i>Jew </i>unless one is also a good <i>person</i>. </span><span style="font-size: 12pt;">Good </span><i style="font-size: 12pt;">middos</i><span style="font-size: 12pt;"> (character traits) </span><span style="font-size: 12pt;">are the essential foundation for all other spiritual achievements.</span></div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-26433197187859517752013-08-28T10:38:00.000-04:002013-08-29T01:17:19.631-04:00Nitzavim - "Those Who Repent..."<div style="text-align: justify;">
<i>Parshas Nitzavim</i> is a direct continuation from the end of <i>Parshas Ki Savo</i>, which we read last week. The main theme of <i>Ki Savo</i> was the <i>Tochacha</i>, the Admonition, in which Moses describes, in very harsh and frightening terms, the terrible punishment that awaits the Jewish people, as a people and as individuals, when they fail to obey the commandments of the Torah. <i>Parshas Ki Savo</i> ended with Moses again assembling the Jewish people for another speech, the bulk of which is in Parshas Nitzavim.</div>
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In this speech, which is a follow-up to the <i>Tochacha</i>, Moses begins with a very brief review of their history so far (i.e. the Exodus from Egypt and the forty years in the desert) and then, in <i>Parshas Nitzavim</i>, he goes on to the discuss the eternal covenant between the Jewish people and God, and the critical concepts of <i>galus </i>(exile) and the ultimate <i>geula </i>(redemption). As understood by the commentaries, part of Moses' intent in this speech was to reassure the Jewish people that despite the apparent harshness of the <i>Tochacha</i>, the Jewish people would always survive and that, as long as the road may be, the inevitable end of history would be the return of the Jewish people to God and their ultimate redemption from exile.</div>
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The idea that this speech was intended partly as a reassurance to the Jewish people after the harsh words of the <i>Tochacha</i> is made explicitly in a <i>midrash</i> (cited by Rashi, 29:12). The <i>parsha</i> opens with Moses' declaration (<i>Deuteronomy </i>29:9), "You are all standing today before Hashem your God." The <i>midrash</i> states:</div>
<blockquote dir="rtl" style="text-align: justify;">
למה נסמכה פרשת "אתם נצבים" לקללות? לפי ששמעו ישראל מאה קללות חסר שתים, חוץ מארבעה ותשע שבת"כ, הוריקו פניהם ואמרו, "מי יוכל לעמוד באלו?" התחיל משה לפייסם, "אתם נצבים היום" - הרבה הכעסתם למקום ולא עשה אתכם כלייה, והרי אתם קיימים לפניה!</blockquote>
<blockquote class="tr_bq" style="text-align: justify;">
Why was the <i>parsha</i> [that begins with] "אתם נצבים" - "You are all standing [today before Hashem your God]" placed next to the curses (of <i>Parshas Ki Savo</i>)? </blockquote>
<blockquote class="tr_bq" style="text-align: justify;">
Because, when the Jewish people heard the ninety-eight curses (of the <i>Tochacha</i>), asides from the forty-nine curses in <i>Leviticus</i> (in an earlier <i>Tochacha</i> passage in <i>Parshas Bechukosai</i>), their faces turned pale and they said, "Who can survive these [curses]?" Moses began to reassure them, "You are standing here today!" - You have angered God many times and He has not destroyed you, and behold you are still standing before Him!</blockquote>
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Although this <i>midrash </i>clearly indicates that part of Moses' intent in this <i>parsha</i> was to reassure the Jewish people after the harsh words of the <i>Tochacha</i>, it itself requires explanation. At first glance, Moses seems to be saying that we don't really need to take the <i>Tochacha</i> that seriously, for, after all, God hasn't destroyed us yet, has He? However, it should be self-evident that this was not Moses' intent. If God tells us, repeatedly and emphatically, that our sins can lead to terrible punishment, then it would be utter folly to dismiss this as mere rhetoric. Indeed, as Jewish history has made clear all too many times, the curses of the <i>Tochacha</i> are very real.</div>
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<tr><td class="tr-caption" style="text-align: center;">Rabbi Eliyahu Lopian</td></tr>
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In addressing this question, the great <i>mussar </i>teacher, Rabbi Eliyahu Lopian (d.1970) explains that it is critical to understand that the purpose of punishment is never simply as "punishment" - i.e. simply to take vengeance against the sinner for his actions. Rather, the purpose of all punishment is for the benefit of the sinner, to break through the hardness of his heart and to motivate him to repent. He cites an analogy given by the Vilna Gaon (Rabbi Eliyahu of Vilna, d.1797) to planting a field. Before a field can be planted, the field must first be plowed over, so that the hard surface of the field is broken and the field is able to accept the seeds. Similarly, the Vilna Gaon explained, before a sinner can repent, the hardness of his heart needs to be "broken" so that the seeds of repentance can take root and grow. This is the meaning of the verse in <i>Psalms</i> (51:19), "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, you will not despise."</div>
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Thus, Rabbi Lopian explains, punishment is only necessary when our hearts are hardened to our sins. If our hearts are already softened, if we already acknowledge our sins and genuinely regret them, then there is no need for actual punishment. Thus, he explains, when Moses saw that the Jewish people took the message of the <i>Tochacha</i> to heart, to the point that their faces turned pale, he told them that that itself was sufficient to spare them from the destruction of the <i>Tochacha</i>. Moses' point was that, ultimately, the punishments of the <i>Tochacha</i> will only befall those who fail to take it seriously. Indeed, Moses makes this point explicitly a little later in the <i>parsha</i> when he says (29:17-19):</div>
<blockquote class="tr_bq" style="text-align: justify;">
Perhaps there is among you a man or woman, or a family or tribe, whose heart turns away today from Hashem our God... and when he hears the words of this curse, he blesses himself in his heart, saying: 'I shall have peace, though I walk in the stubbornness of my heart"... God will not be willing to forgive him, and then God's anger and jealousy shall be kindled against that man, and all the curse that is written in this book shall lie upon him, and God shall erase his name from under heaven.</blockquote>
<div style="text-align: justify;">
Ultimately, the curses of the <i>Tochacha</i> will only befall those who have no fear of the <i>Tochacha</i>. However, those who take the message of the <i>Tochacha</i> to heart, who recognize that they have sinned and that they need to repent, have already, through that very recognition, achieved the intended purpose of the <i>Tochacha</i> and have no need for the actual punishments.</div>
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This principle is actually alluded to in the text of the <i>Tochacha</i> itself (in last week's <i>parsha</i>), where we read (28:47) that the suffering of the <i>Tochacha</i> will befall the Jewish people "because you did not serve Hashem your God with joy and a good heart." Many commentaries struggle with the meaning of this verse, which seems to imply that the reason for their punishment was that, even though they served God, they failed to do so with sufficient happiness. This raises a number of difficulties in that, not only does it seem to contradict other verses, but it also seems to be a disproportionate response. (For further discussion of this topic, see: <a href="http://shesileizeisim.blogspot.com/2012/09/ki-savo-tochacha-and-serving-god-with.html">Ki Savo - The Tochacha and Serving God with Joy</a>.)</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
However, some commentaries understand the intent of the verse quite differently, as saying that the punishment of the <i>Tochacha</i> will befall the Jewish people when they are in a state of "joy and good heart" even while not serving God and obeying His commandments. Thus, the <i>Beis Yitzchak</i> explains:</div>
<blockquote class="tr_bq" style="text-align: justify;">
Even if a person is wicked and fails to serve God at all, but he is troubled and pained by this, such a person is not fully wicked, for there is hope for him that he will repent and return to God. However, one who is so wicked that he feels no concern at all about his wickedness, but is perfectly happy with his sinful behavior, there is no hope that such a person will come to repent [on his own initiative].</blockquote>
<div style="text-align: justify;">
The punishments of the <i>Tochacha</i> are intended as a wake-up call for those who are so immersed in sin that they no longer even feel bad about it. On the contrary, they are perfectly happy with their behavior and see no reason to change. It is for such people that the punishments of the <i>Tochacha </i>are necessary to soften their hardened hearts and awaken them to <i>teshuva</i> (repentance).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
This principle is used by Rabbi Yisrael Salanter (d.1883) to explain an enigmatic Talmudic passage (<i>Nidda </i>70b) which discusses an apparent contradiction between two Biblical verses. In chapter 18 of the book of <i>Ezekiel</i>, the prophet describes the great power of repentance and concludes (18:32), "For I do not desire the death of he that [should] die [for his sins], says the Lord, Hashem; [rather] repent and live!" This verse clearly states that God does not desire the death of the sinner. </div>
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<div style="text-align: justify;">
Yet, in the book of <i>I Samuel</i> (2:25) we find, in the case of the sinful sons of Eli, that the verse states, "that God desired to kill them." So we find that, at least in some cases, God does desire the death of the sinner!</div>
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The Talmud resolves the apparent conflict with the brief statement, "Here [in <i>Ezekiel</i>] it speaks of those who repent and here [in <i>Samuel</i>] it speaks of those who do not repent." The problem, of course, is that the verse in <i>Ezekiel</i> is explicitly speaking of a person who has not repented!</div>
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<br /></div>
<div style="text-align: justify;">
Rabbi Yisrael Salanter (אור ישראל ל', וראה גם ספר חכמה ומוסר ב:רמד) explains that in this context, "those who repent" does not refer to those who engage in full fledged repentance for their sins, but merely to those who are troubled and pained by their sins, for such a person is already on the path of repentance. In regard to such a sinner, even if he has not yet repented, God says that He does not desire his death. However, with regard to a sinner who is entirely untroubled by his sins, and of whom there can be no expectation of repentance, of such a sinner we are taught that God desires his death.</div>
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<br /></div>
<div style="text-align: justify;">
This principle is particularly important at this time of year, as we approach the Day of Judgment on Rosh Hashana and we turn to God and ask Him to grant us a new year of life and happiness. As we stand before God in judgment for our sins, we recognize that, when all is said and done, we are very far from being able to genuinely repent from all of our sinful behaviors. How then can we stand before God and ask Him to forgive us, if we know that we will continue to do many of the same sins next year as well?</div>
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<br /></div>
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Of course, part of the answer is that <a href="http://shesileizeisim.blogspot.com/2012/09/using-opportunity-of-rosh-hashana.html">we have to find some area - even if very small - in which we really do improve ourselves</a>. But what about everything else? Is God simply going to ignore it all?</div>
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<br /></div>
<div style="text-align: justify;">
From what we have just learned, however, we can see that if we truly feel bad about our sins, even if we are not yet capable of changing for the better, then God will, to some degree, temporarily overlook those sins and give us time to grow and eventually reach the point where we will be able to truly repent.</div>
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It follows from this that one of our main tasks at this time of year, from the beginning of the month of Elul until the closing prayer of Yom Kippur, is to work on an honest assessment of our weaknesses, to acknowledge that we need to improve, and to genuinely desire to do so. If we accomplish this, even if it only manifests itself in what, superficially, seems to be only a minor improvement, then we can truly turn to God with confidence that He will grant us a good and sweet new year.</div>
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May we all merit to have a<i> kesiva v'chasima tova!</i></div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-82320129390515223312013-08-16T16:38:00.000-04:002015-04-20T21:12:03.829-04:00Bar Mitzvah – The Celebration of Obligation<div style="text-align: justify;">
An adult Jew is obligated to obey
the <i>mitzvos</i>—the commandments—and is held responsible for his or her
actions. A child is not. At what point does a child become an adult? According
to Jewish law, the age of majority—when a minor ceases to be a minor—is twelve
for a girl and thirteen for a boy. At this point the child becomes a <i>bar </i>or
<i>bas mitzvah</i>—“one who is commanded”—a person who is bound by the laws of
the Torah.</div>
<div>
<br /></div>
<div style="text-align: justify;">
The law that a Jew becomes an
adult at the ages of twelve or thirteen is not to be found in the actual text
of the Torah. Nevertheless, it is a Torah law with equal stature to all the
laws of the Torah. The technical term for such a law is a <i>halacha l’Moshe
m’Sinai</i>—a law from Moses at Sinai—a product of the authoritative Oral Torah
which God gave to Moses at Sinai together with the Written Torah. It is this
Oral Torah—which is largely recorded in the Talmud and related works—that distinguishes Judaism from the various man-made religions that are loosely
based upon Scripture. It is significant that the very
essence of one’s status as a Jew—a person who is bound by the laws of the
Torah—is dependent upon a law derived from the Oral Torah. When we celebrate a <i>bar</i>
or <i>bas mitzvah</i>, we are also confirming our faith in the Oral Torah.</div>
<div>
<br /></div>
<div style="text-align: justify;">
Technically, no celebration is
necessary for a child to become a <i>bar mitzvah</i>. There is no actual ritual
of <i>bar</i> or <i>bas mitzvah</i>; one does not become “bar mitzvahed”. In
this respect, the <i>bar</i> or <i>bas mitzvah</i> is significantly different from
the various other life-cycle celebrations of Judaism, such as the <i>bris milah</i>
(circumcision), <i>pidyon haben </i>(redemption of the first-born son), and
marriage. Despite this, the practice of celebrating the arrival of a Jewish child
into adulthood—becoming a <i>bar mitzvah</i>—is a very ancient custom.</div>
<div>
<br /></div>
<div style="text-align: justify;">
The commentaries tell us that the
joy of the <i>bar mitzvah</i> celebration is based on the important Talmudic
principle, “Greater is he who does what he is commanded to do, than he who does
what he is not commanded to do.” The Talmud tells us that there is greater
virtue in performing a <i>mitzvah</i> that one is obligated to perform, than
one which one is exempt from. Thus, although a Jewish child may be fulfilling
many <i>mitzvos</i>, it is only as an adult, when he or she becomes obligated
to obey the <i>mitzvos</i> of the Torah<i>, </i>that the true virtue of the <i>mitzvos</i>
can take effect. It is this change in status that we celebrate.</div>
<div>
<br /></div>
<div style="text-align: justify;">
This somewhat counter-intuitive
principle, that the obligatory performance of a <i>mitzvah</i> is of greater
virtue than a voluntary act, points us to an important concept in Judaism. The
essential virtue of the <i>mitzvos</i> is precisely that they are
commandments—laws that we are <i>obligated</i> to obey. Although most of the <i>mitzvos</i>
are subject to human understanding, in that we can provide some explanation for
why God has commanded us to perform these given acts, such an understanding is
secondary to the essence of the <i>mitzvah</i>. Our primary goal in obeying the
<i>mitzvos</i> is simply to obey the will of God.</div>
<div>
<br /></div>
<div style="text-align: justify;">
One of the classic difficulties
in religious philosophy is understanding how it is possible for a human being—a
finite, limited, physical being—to achieve a true connection and unity with a
God Who is infinite and incomprehensible. In Judaism, this connection is called
<i>devekus</i> and is described as the essential goal of all the <i>mitzvos</i>.
The <i>mitzvos</i> are a gift to us from God that enable us to achieve this
otherwise impossible union. When God commands us to perform a given act, even
one as corporeal as eating a festive meal on the Sabbath, He has invested that act
with His Will. Thus, when we perform that physical act, we achieve a connection
with the Will of God.</div>
<div>
<br /></div>
<div style="text-align: justify;">
We say in the <i>Shema,</i> <i>“Hashem
Echad”—</i>“God is one.” This basic principle of Judaism, the absolute unity of
God, tells us that God has no parts; He and His Will are one. When we achieve a
connection with the Will of God, we are connecting to God Himself. This is only
possible because God has connected the given act with His Will. This is the
essence of the <i>mitzvah</i> concept. An act that is not commanded by God, as
positive as it may be, is ultimately a finite act that cannot, in of itself,
achieve <i>devekus</i>—true union with God. Thus, many commentaries connect the
word <i>mitzvah</i> with the Aramaic term <i>“tzavsa”</i> – “binding” – because
the <i>mitzvah</i> binds us to God.</div>
<div>
<br /></div>
<div style="text-align: justify;">
When a Jewish child enters adulthood and becomes obligated to obey the <i>mitzvos</i>, it becomes
possible for him or her to truly connect to God. It is this which is the source
of our joy when we celebrate a <i>bar</i> or <i>bas mitzvah</i>. It is
therefore important that the tenor of our celebration reflect this.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-70218567035596999972013-08-14T19:40:00.000-04:002013-08-14T19:40:08.650-04:00Ki Seitzei - The Prohibition of Cross-Dressing<div style="text-align: justify;">
In <i>Parshas Ki Seitzei</i> we read of the prohibition of cross-dressing (<i>Deuteronomy</i> 22:5):</div>
<blockquote style="text-align: justify;">
The vessels of a man shall not be on a woman, and a man shall not don a woman's garment; for whoever does these things is an abomination to Hashem your God.</blockquote>
<div style="text-align: justify;">
In practical terms, this means that we may not wear garments associated with the opposite gender. Moreover, as understood by the Sages, the prohibition also forbids men from specific behaviors - such as shaving body hair or dyeing their hair - that are commonly associated with women, and the same rule applies to women.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Most sources explain that the reason for this prohibition is that it can lead to immoral behavior and also that such cross-dressing was associated with idolatry. However, many commentaries see a more fundamental issue here, as R' Avraham Ibn Ezra (d.1164) concludes his commentary on this verse:</div>
<blockquote dir="rtl" style="text-align: justify;">
... ה' יתעב מי שישנה מעשה ה'.</blockquote>
<blockquote style="text-align: justify;">
God abominates he who changes God's deeds.</blockquote>
Similarly, the <i>Rekanti</i> (kabbalistic commentary on the Torah by R' Menachem Rekanti, d.1305) writes:<br />
<div style="text-align: justify;">
<blockquote dir="rtl">
פשטו ידוע, אמנם על דרך הקבלה יש לך לדעת כי הרמז הוא שלא ישנה סדרי בראשית וכו'</blockquote>
<blockquote>
The simple meaning [of the prohibition] is well know, however, kabbalistically, you should know that the symbolism [of the prohibition] is that one should not change the structure of Creation....</blockquote>
The <i>Toldos Yakov Yosef</i> (R' Yakov Yosef of Polnoye, d.1794) explains that the basic idea underlying this prohibition is that every person must accept the role, i.e. the unique task that God has given him, and not attempt to challenge or change that role.<br />
<br />
Every human being has unique spiritual capabilities which no other person can duplicate. Thus, every human being has a unique role to play in bring the world to its ultimate state of perfection. As the Sages teach us (Talmud, <i>Sanhedrin </i>37a):<br />
<blockquote dir="rtl">
כל אחד ואחד חייב לומר בשבילי נברא העולם.</blockquote>
<blockquote>
Every person is obligated to say, "The world was created for my sake!"</blockquote>
Every individual plays an essential role in the world, and we are <i>obligated</i> to recognize this. As each of us has a unique role in this world, there is no way to compare the circumstances of different individuals. Just as responsible parents need to work with each child as an individual, in order to enable that particular child to fully develop his own unique potential, as we are taught in <i>Proverbs</i> (22:6), "חנך לנער על פי דרכו" - "Educate the child according to his way," so too God directs the circumstances of our lives in order to provide us with the ideal circumstances in which to develop our own unique spiritual potential. Thus, each of us experiences different challenges in life, different spiritual affinities, different temptations to sin, and so on, for each of us has a different task to achieve.<br />
<br />
As God's children, our role is to trust Him and to accept the role that He has given us and by doing so we relate to Him as children to a father. This is particularly important at this time of year, as we prepare for the day of judgment on Rosh Hashana. Our relationship with God has two basic levels, that of Father and child and that of King and servant. While both are always present, in many places in our prayers we express the hope that, when we come before God in judgement, the Father-son relationship should be dominant.<br />
<br />
As many sources make clear, the primary factor that determines how God relates to us is how we view our relationship with Him. If we see God as a powerful king who imposes decrees on us which we have no choice but to obey, then we relate to Him as a servant to a King. But if we relate to God as a wise and loving father whose rules and demands are always purely for our benefit, then we relate to Him as a child to a Father.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-70051821693033679072013-07-24T02:53:00.000-04:002015-12-28T22:40:23.700-05:00Eikev - "If you listen"<div style="text-align: justify;">
<i>Parshas Eikev</i> opens and closes with two famous passages in which the Torah teaches us that the Jewish people's entire fortune depends purely on whether or not they will "listen" to God's commandments. The <i>parsha </i>begins (<i>Deuteronomy</i> 7:12), "And it shall be that if you listen to these laws, and keep them and do them, that Hashem your God will keep with you the covenant and the mercy that He swore to your fathers," and then goes on to describe in details the many blessings that we will enjoy if we obey the commandments. However, Moses concludes with a warning that we must take care not to forget Hashem, and that if we fail to observe the commandments we shall suffer grave punishment, "because you did not listen to the voice of Hashem your God" (8:20)</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Similarly, at the end of the <i>parsha </i>(11:13-21) we read one of the most familiar passages in the Torah, best known to us as the second paragraph of the <i>Shema</i>, in which God again tells us, "And it will be that if you listen to My commandments... then I shall provide rain... and you will eat and be satisfied." However, if we fail to obey the commandments, "Then the wrath of God shall burn against you..."</div>
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<br /></div>
<div style="text-align: justify;">
Of course, the general principle, that the fate and fortune of the Jewish people depends entirely upon their obedience to God's commandments, is a major theme throughout the Torah, especially in the book of <i>Deuteronomy</i>. However, there is also a more subtle theme in these verses, and that is the emphasis on "listening." In many critical passages of the Torah, we find a great emphasis placed on "listening" or "hearing." Of course, the most famous is the opening verse of the <i>Shema</i> (which we read in last week's Torah portion), "Hear O Israel, Hashem is your God, Hashem is One."</div>
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<div style="text-align: justify;">
As the commentaries point out, when the Torah instructs us to listen, it is not simply telling us to hear the sounds with our ears, but that we should think about we hear, that we should be aware of their significance, and that it should make some kind of real difference in our behavior. Thus, we mustn't just listen to the words of the Torah with our ears, but we must listen with our hearts and minds, so that we are no longer the same people after we have listened as we were before.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The first convert to Judaism was Jethro, the father-in-law of Moses. The Torah describes what caused Jethro to join the Jewish nation in one sentence, "And Jethro, the priest of Midian, the father-in-law of Moses, heard all that God had done for Moses, and for His people Israel, that God had brought Israel out of Egypt." Jethro heard about the miraculous exodus of the Jewish people from Egypt, and he came to convert. Jethro was certainly not the only one who heard this news, yet he was the only one who really "listened" to the news, with a mind that was fully conscious and aware. So, while everyone else heard the same news, only Jethro truly "heard" what the news actually meant.</div>
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<br /></div>
<div style="text-align: justify;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/en/7/72/Ravschwab1.png" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://upload.wikimedia.org/wikipedia/commons/7/72/Ravschwab1.png" width="128" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">R' Shimon Schwab</td></tr>
</tbody></table>
This may well be the most basic requirement that God demands from us. That we not go through life on auto-pilot and ignore the true meaning of everything we see and hear. Rav Shimon Schwab (d.1995) (<i><a href="http://www.amazon.com/gp/product/156062292X/ref=as_li_ss_tl?ie=UTF8&camp=1789&creative=390957&creativeASIN=156062292X&linkCode=as2&tag=oliveseedl-20">Selected Essays</a><img alt="" border="0" src="http://ir-na.amazon-adsystem.com/e/ir?t=oliveseedl-20&l=as2&o=1&a=156062292X" height="1" style="border: none !important; margin: 0px !important;" width="1" /> </i>pp.63-64) brings this point out with regard to a Talmudic debate with regard to the laws of the Sabbath. The Talmud states that one who violated the Sabbath because he "forgot the essence of the Sabbath" (השוכח עיקר שבת) is obligated to bring a sacrifice which atones for inadvertent sin. There is a debate in the Talmud as to the exact meaning of this category of "one who forgot the essence of the Sabbath." One opinion is that this refers to a Jewish child who was abducted and raised as a Gentile (תינוק שנשבה בין העכו"ם). Even though this Jew did not even know that he was Jewish, and had no awareness of the laws of the Sabbath, he is still obligated to bring an offering for his violation of the Sabbath because, even in such a circumstance, there is still some degree of guilt that requires atonement. The obvious question is how can a person in that situation be held responsible at all?</div>
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Rav Schwab gives an answer that he heard from R' Yerucham Levovitz, the famous <i>mashgiach</i> of the Mir yeshiva:</div>
<blockquote class="tr_bq" style="text-align: justify;">
Hashem is "חונן לאדם דעת." He has planted the power of thinking into the human brain. Even a Gentile is expected to ask himself one day, when his mind matures, "Who am I? What am I doing in this world? What's the purpose of my existence?" And he, too, will realize that life must have some meaning. In the course of such inquiries, even a <i>tinok shenishbah</i> (captured child) might find out who he really is. Eventually, he might discover that he is really Jewish and what it means to be Jewish. He might discover that there is a Torah, and there is a <i>Shabbos</i>. Therefore, as a human being with a mind, he is not entirely blameless for his failure to keep the Torah. In that case, at least one <i>korban chattas</i> (sin offering) is required to atone for his failure of realization.</blockquote>
<div style="text-align: justify;">
This is the obligation of "listening" - an obligation that, in many ways, is logically prior to all other obligations, one that is inherent in the simple fact that, as Rav Schwab put it, one is "<span style="text-align: justify;">a human being with a mind." Even if we didn't have the Torah, even if we never heard of Judaism, or even of God, as a human being with a functioning mind we have a moral obligation to pay honest attention to what the world is telling us. This is the model of our ancestor, Abraham, who, surrounded by paganism, came to the recognition of the one God through his own intellect. This is the lesson of Jethro, who truly "heard" the news, while everyone else around him was deaf to its true meaning.</span></div>
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<span style="text-align: justify;"><br />
</span></div>
<div style="text-align: justify;">
<span style="text-align: justify;">It is this that God demands from us even after we know the truth. We are to "listen" to His laws, not simply to go through the motions of obeying them, but paying attention to what what they mean. </span>When the Jewish people accepted the Torah, they declared, “נעשה ונשמע” – “We will do and we will hear.” (<i>Exodus</i> 24:7) As many commentators point out, placing “we will do” before “we will hear” demonstrates that the Jewish people were not referring to the listening necessary for basic compliance with the law. That level of listening is already implicit in “we will do”, as one cannot obey a law that one has not heard. When the Jewish people said, “we will hear”, they were saying that they would not simply obey the laws in a superficial and rote manner, but that they would “listen” to the lessons that the laws teach and that those lessons would change them into better people.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-73923771629927660282013-07-22T07:55:00.000-04:002013-07-22T07:55:54.773-04:00Shimon HaTzadik <blockquote style="text-align: justify;">
</blockquote>
<blockquote dir="rtl" style="text-align: justify;">
שמעון הצדיק היה משירי כנסת הגדולה, הוא היה
אומר, על שלשה דברים העולם עומד: על התורה ועל העבודה ועל גמילות חסדים.</blockquote>
<blockquote style="text-align: justify;">
Shimon the Tzadik was from the remnants of the Great
Assembly. He used to say; “The world stands on three things, on Torah [study],
on the service [of HaShem], and on bestowing kindnesses.”</blockquote>
<div style="text-align: justify;">
Unfortunately, despite the great stature of Shimon HaTzadik, our historical knowledge of him is very
poor. We know that he was the primary Torah leader of his time and that he was
the <i>kohen gadol</i> (high priest) for forty years. We also know that he was descended from
Yehoshua ben Yehotzedek HaKohen,<sup>[1]</sup> the first <i>kohen gadol</i> of the second Temple. Some authorities<sup>[2]</sup> say that he was the son of Yehoshua ben Yehotzedek and refer to Shimon HaTzadik as “Shimon ben Yehoshua ben Yehotzedek.”<sup>[3]</sup>
Most, however, say that Shimon was the seventh generation from Yehoshua ben
Yehotzedek, thus making Shimon HaTzadik, “Shimon ben Chonio ben Yadua ben
Yonasan ben Yo’yada ben Elyashiv ben Yo’yakim ben Yehoshua.”<sup>[4]</sup></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
There is also some disagreement on the meaning of the
Talmud’s statement that Shimon HaTzadik was “from the remnants of the Great
Assembly.” Some authorities<sup>[5]</sup> maintain that he was one of the one hundred and twenty original members of the <i>Anshei
Knesses HaGedolah</i>, but that he, as one of the youngest members, outlived
the rest of the group. Others<sup>[6]</sup>,
however, maintain that he was not an actual member of the <i>Anshei Knesses
HaGedolah</i> but that he received the <i>mesorah</i> (tradition) from them. Regardless of
his actual relationship with the <i>Anshei Knesses HaGedolah</i>, there is no
question regarding his immense importance in conveying the <i>mesorah</i> to
later generations. The Meiri (<i>Pesicha L’Mesechta Avos</i>) writes:</div>
<blockquote dir="rtl" style="text-align: justify;">
כאשר תמו הדורות ההם ונאסף עזרא הסופר אל
עמיו, הגענו לזמן אנשי חכמי התלמוד, וראשון שבהם היה שמעון הצדיק, שהיה אחרון
לאנשי כנה"ג וראשון לחכמים, כמו שכתבנו [לעיל, "והוא [שמעון הצדיק] היה
ממוצע בין זמן אנשי כנסת הגדולה לזמן חכמי התלמוד, דהיה אחרון לאנשי כנה"ג וראשון
לחכמים"].</blockquote>
<blockquote style="text-align: justify;">
When these generations [of the <i>Knesses HaGedolah</i>]
ended and Ezra HaSofer was “gathered unto his people”, we come to the period of
the Sages of the Talmud. The first of these was Shimon HaTzadik, who was the
last of the <i>Anshei Knesses HaGedolah</i> and the first of the Sages, as we
have written [earlier, “He [Shimon HaTzadik] is the intermediary between the
period of the <i>Anshei Knesses HaGedolah</i> and the Sages of the Talmud, for
he was the last of the <i>Anshei Knesses HaGedolah</i> and the first of the
Sages”].</blockquote>
<br />
<h3>
The
Meeting with Alexander</h3>
<div style="text-align: justify;">
Aside from the <i>mishna</i>
in <i>Pirkei Avos</i>, Shimon HaTzadik is probably best known for his famous
meeting with Alexander the Great. The story is recorded in numerous sources
with minor variations. The Talmud (<i>Yoma</i> 69a) tells us:</div>
<blockquote dir="rtl" style="text-align: justify;">
בחמשה ועשרים בטבת יום הר גריזים הוא דלא
למספד ביה יום שבקשו כותיים את בית אלקינו מאלכסנדרוס מוקדון להחריבו ונתן להם
רשות באו והודיעו לשמעון הצדיק מה עשה שמעון הצדיק לבש בגדי כהונה ונתעטף בבגדי
כהונה ומיקירי ירושלים עמו ואבוקות של אור בידיהם והיו מהלכין כל הלילה כולה הללו
מהלכין מצד זה והללו מהלכין מצד זה עד
שעלה עמוד השחר כיון שעלה עמוד השחר אמר להם מי הם הללו אמרו לו הללו יהודים שמרדו
בך כיון שהגיע לאנטיפרס זרחה חמה פגעו זה בזה כיון שראה את שמעון הצדיק ירד ממרכבתו
והשתחוה לו. אמרו לו מלך שכמותך משתחוה ליהודי הזה אמר להם דמות דיוקנו של זה היא
מנצחת לפני בבית מלחמתי. אמר להם למה באתם אמרו לו בית שאנו מתפללין עליך אעל
מלכותך שלא תחרב יתעוך כותיים הללו להחריבו ותתן להם רשות. אמר להם מי הם הללו.
אמרו לו הללו כותים שעומדים לפניך. אמר
להם הרי הם מסורין בידכם מיד נקבום בעקביהם ותלאום בזנבי סוסיהם והיו מגררים אותם
על הקוצים ועל הברקנים עד שהגיאו להר גריזים כיון שהגיאו להר גריזים חרשוהו
וזרעוהו כרשינין כדרך שבקשו לעשות את בית אלקינו ואותו היום עשאוהו יו"ט.</blockquote>
<blockquote style="text-align: justify;">
The
twenty-fifth day of Teves<sup>[7]</sup> is
<i>Yom Har Grizim</i><sup>[8]</sup>
on which you may not eulogize, [for it was] the day that the Samaritans sought
[permission] from Alexander the Macedonian to destroy the Temple of God
and he gave them permission.<sup>[9]</sup>
They came and made this known to Shimon HaTzadik.<sup>[10]</sup>
What did Shimon HaTzadik do? He donned the priestly garments and wrapped
himself in the priestly garments and went with the nobility of Jerusalem with lit torches in their hands and
they walked the entire night, some walking on one side and some walking on the
other side, until morning. When morning rose, [Alexander] said to [the
Samaritans], “Who are these?” They said to him, “These are the Jews who
rebelled against you.” When they reached Antipras the sun shone forth and the
groups met. When [Alexander] saw Shimon HaTzadik he got down from his chariot
and bowed before him. [The Samaritans or his servants] said to him, “A king
like you bows before this Jew?!” He said to them, “The image of this man is
victorious for me in battle.”<sup>[11]</sup> [Alexander] said to [the Jews], “Why have you come?” They said to him, “The
Temple where we pray for you and your kingdom that it should not be destroyed,
these <i>Kussim</i> (Samaritans) have deceived you to destroy it and you have given them
permission.” He said to them, “Who are these?”<sup>[12]</sup>
They said to him, “These <i>Kussim</i> standing before you.” He said to them,
“Behold, they are given into your hands.” Immediately they punctured their
ankles and hung them from the tails of their horses and they dragged them upon
thorns and thistles until they reached <i>Har Grizim</i>. When they came to <i>Har
Grizim</i>, they plowed it under and they planted <i>karshinim</i><sup>[13]</sup>,
as [the Samaritans] wanted to do to the Temple of God,
and that day they made into a <i>yom tov</i> (festival).<sup>[14]</sup></blockquote>
<div style="text-align: justify;">
This story raises a problem with the opinion that Shimon
was several generations after Yehoshua ben Yehotzedek because, according to <i>Chazal</i> (the Sages)
(<i>Avodah Zara</i> 9a, <i>Seder Olam Raba </i>30), Alexander came to <i>Eretz
Yisrael</i> only thirty-four years after the building of the Second Temple. At
first glance it would seem difficult to say that eight generations of <i>kohanim
gedolim</i> served during a period of only thirty-four years. However, if we
assume that each generation fathered the next at a young age, and that Yehoshua
ben Yehotzedek became <i>kohein gadol</i> at a very old age, it is indeed possible
that each generation served during this period. The Malbim (<i>Nechemiah </i>12:10)
explains:</div>
<blockquote dir="rtl" style="text-align: justify;">
הנה בפסוק זה לא מצאו כל אנשי חיל ידיהם,
אחר שאמרו חז"ל ל"ד שנה פשטה מלכות פרס בפני הבית – ר"ל, מבנין
הבית עד אלכסנדר מוקדון היו ל"ד שנה – והם אמרו כי שמעון הצדיק יצא לקראת
אלכסנדר בשובו ממלחמת דריוש, והיה א"כ שמעון הצדיק דור שני לעזרא ונחמיה,
כמ"ש הרמב"ם בהקדמתו לסדר זרעים וכן כתבו רבים וכן שלמים, ואיך בזמן
הקצר ששה דורות? בפרט לרש"י שכתב שכלם היו כהנים גדולים....</blockquote>
<blockquote dir="rtl" style="text-align: justify;">
בכ"ז לא ידעתי מה הרעש הזה. מי יאמר
להם שנולדו באותם ל"ד שנים? אם נאמר שיהושע בן יהוצדק ששב מגלות בבל ובנה
הבית היה אז בן ק"ה שנה, והוא ובניו הולידו כל אחד לט"ו שנה, א"כ
בעת שהיה יהושע בן יהוצדק בן תשעים שנה כבר נולד שמעון הצדיק ובעת שבנה הבית היה
שמעון הצדיק בן ט"ו שנה. ובעת אלכסנדר כבר היה בן מ"ה שנה וכו'
ע"ש.</blockquote>
<blockquote style="text-align: justify;">
Behold! Regarding this verse [Nechemiah 12:10-11, which
discusses the descendants of Yehoshua ben Yehotzedek] “none of the warriors can
find their hands!”<sup>[15]</sup> <i>Chazal</i>
state that “For thirty-four years the Persian Empire was spread before the Temple,” meaning that from the building of the [Second] Temple until Alexander
the Macedonian was thirty-four years. And [<i>Chazal </i>also] say that Shimon
HaTzadik went out to greet Alexander on his return from the war with Darius. If
this is so, then Shimon HaTzadik was the second generation from Ezra and
Nechemiah [i.e. Ezra and Nechemiah were one generation and Shimon was the
second], as the Rambam writes in his introduction to <i>Seder Zeraim</i> and is
also written by many great authorities. If so, how could there be six
generations in such a short time? Especially according to Rashi who writes that
all of them were <i>kohanim gedolim</i>.</blockquote>
<blockquote style="text-align: justify;">
Despite all this, I don’t know what all the noise is
about. Who says that they were all born within thirty-four years? If we say
that Yehoshua ben Yehotzedek was 105 years old when he returned from Bavel and
built the Temple, and that he and his sons all had children at the age of
fifteen, if so then when Yehoshua ben Yehotzedek was ninety years old, Shimon
HaTzadik was already born, and when the Temple was built he was fifteen years
old, and at the time of Alexander he was already forty-five years old….</blockquote>
<div style="text-align: justify;">
Moreover, as mentioned earlier (in a footnote), Rav
Yitzchak Isaac HaLevy writes in his <i>Doros HaRishonim</i> (Vol. 1, pp. 196-7)
that Shimon HaTzadik was not yet the <i>kohein gadol</i> when Alexander came to
<i>Eretz Yisrael</i>:</div>
<blockquote dir="rtl" style="text-align: justify;">
...
הכהן גדול המשמש בשם כהן גדול היה אז ידוע, אבל בהיות ידוע אז כבר זקן גדול,
ושמעון הצדיק נכדו כבר היה אז לאיש, וכדברי המשנה המפורשים עליו שהיה משירי כנסת
הגדולה. ובהיות שמעון הצדיק – לבד גדלו בתורה ובמעשים אשר בטחו בו הכהנים והעם
בעזר ה' על יראיו – הנה היה גם מראהו כמלאך ה' בהוד נורא... כי על כן נבחר הוא
ללכת במלאכות עמו בראש הכהנים והעם לקראת אלכסנדר.</blockquote>
<blockquote style="text-align: justify;">
The <i>kohein gadol</i> that served in the office of <i>kohein
gadol</i> at that time was Yadua. But Yadua was a very old man and his
grandson, Shimon HaTzadik, was already a [respected] man, as the clear words of
the Mishna say that he was “from the remnants of the Great Assembly.” And
because – in addition to his greatness in Torah and deeds, which the <i>kohanim
</i>and the nation trusted in for HaShem helps those who fear Him – Shimon
HaTzadik also had the appearance of an angel of HaShem with his awesome glory….
Therefore he was chosen to go on the mission for his nation at the head of the <i>kohanim</i>
and the people to greet Alexander.</blockquote>
<div style="text-align: justify;">
Several sources extend the story of the meeting with
Alexander further. <i>Yossipon</i> (ch. 5) states:</div>
<blockquote dir="rtl" style="text-align: justify;">
ויהי אחרי כן, ויבא הכהן ואלכסנדרוס המלך אל
ירושלים. ויביאהו הכהן אל מקדש אלקינו, ויראהו הכהן את היכל ה' ואת חצרות המקדש
ואת גנזיו ואולמיו. ויראהו את מקום קדשי הקדשים, ואת מקום המזבח ואת מקום העולה,
ויאמר המלך: "ברוך ה' אלקי ישראל אלקי הבית הזה! ואשריכם אתם עבדיו המשרתים
לפניו במקום הזה. ועתה אעשה לי זכר הנה ואתן זהב לרוב לאומנין ויבנו את צלמי
ויקימו אותו בין הבית ובין קדש הקדשים ויהי צלמי לזכרון לי בבית הזה, בית אלוק
הגדול." ויאמר הכהן אל המלך: "הזהב אשר נדבו שפתיך, תנהו למחית כהני ה'
ולמחית עמו הבאים להשתחות בבית הזה. ואני אעשה לך זכר פה, טוב מאשר שאלת
אתה." ויאמר המלך: "ומה יהיה הזכר ההוא?" ויען הכהן ויאמר:
"זכרך יהיה זה, כי כל ילדי הכהנים אשר יולדו בשנה הזאת בכל יהודה וירושלים,
יקראו על שמך אלכסנדרוס, ויהיה לך זה לזכרון, כאשר יבאו לעבוד את עבודת ה' בבית
הזה. כי אין לנו רשיון מאת אלקי הבית הזה, הוא ה' אלקינו, לקבל פסל וכל
תמונה." ויתמה המלך את דברי הכהן ויכשרו בעיניו ויעש כן. ויתן המלך זהב לרוב
לבדק הבית וישתחו לה' אלקינו ויצא.</blockquote>
<blockquote style="text-align: justify;">
And after this, the <i>kohein</i> and Alexander came to Jerusalem, and the <i>kohein</i> brought him to the Temple of God,
and the <i>kohein</i> showed him the <i>Heichal</i> of God and the
courtyards of the Temple
and its treasuries and halls. And he showed the place of the Holy of Holies and
the place of the altar and the place of the offering. And the king said,
“Blessed is HaShem, God of Israel, God of this House! Fortunate are you, His
servants, who serve before Him in this place. And now, I shall make a memorial
for myself here and I shall give abundant gold to the craftsmen and they will
construct [a statue of] my image and they will erect it between the Temple and
the Holy of Holies, and my image will be a memorial for me in this Temple, the
Temple of the Great God.” And the <i>kohein</i> said to the king, “The gold
which your lips have donated, give it for the sustenance of the <i>kohanim</i>
of God and for the sustenance of His people who come to bow [to God] in
this House, and I will make a memorial for you here that is better than what
you have asked for.” And the king said, “What will this memorial be?” The <i>kohein
</i>answered and said, “Your memorial will be this, that all the children of
the <i>kohanim</i> that are born this year in all Judea and Jerusalem will be called by your name,
Alexander. And this will be your memorial, when they come to serve God in
this House. For we do not have permission from the God of this House – He is
HaShem our God – to accept sculpture or any image.” The king wondered at the
words of the <i>kohein</i> and it was proper in his eyes and he did so. The
king gave abundant gold to the <i>bedek habayis</i> (fund for upkeep of the Temple), he bowed to HaShem our God, and he went out [of
the Temple].<sup>[16]</sup></blockquote>
<div style="text-align: justify;">
Several sources<sup>[17]</sup>
add that Shimon HaTzadik also offered to commemorate Alexander’s arrival by
having all documents dated from that period on. This was the system called <i>minyan
shtaros</i>, which was used in all Jewish legal documents until the late Geonic
period. However, not all sources agree that this was the reason for the
adoption of the <i>minyan shtaros</i> dating system.<sup>[18]</sup></div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Josephus and <i>Yossipon</i> also both record that
Alexander was shown the verses in the book of <i>Daniel</i> that predicted his
rise to power.<br />
<br /></div>
<h3>
Leader of the Jewish Nation</h3>
<div style="text-align: justify;">
Shimon HaTzadik served as <i>kohein gadol</i> for
forty years. During his tenure as <i>kohein gadol</i>, several special
blessings were granted to the Jewish people. The Talmud states (<i>Yoma</i>
39a):</div>
<blockquote dir="rtl" style="text-align: justify;">
תנו רבנן, מ' שנה ששימש שמעון הצדיק היה
גורל עולה בימין, מכאן ואילך פעמים עולה בימין פעמים עולה בשמאל, והיה לשון של
זהורית מלבין, מכאן ואילך פעמים מלבין פעמים אינו מלבין, והיה נר מערבי דולק, מכאן
ואילך פעמים דולק פעמים כבה, והיתה אש של מערכה מתגברת ולא היו כהנים צריכין להביא
עצים למערכה חוץ משני גזירי עצים כדי לקיים מצות עצים, מכאן ואילך תשש כחה של
מערכה, פעמים מתגברת פעמים אינה מתגברת ולא היו כהנים נמנעים להביא עצים למערכה כל
היום כולו, ונשתלחה ברכה בעומר ובשתי הלחם ובלחם הפנים וכל כהן מגיעו כזית יש אוכל
ושבע יש שבע ומותיר, מכאן ואילך נשתלחה מארה בעומר ובשתי הלחם ובלחם הפנים וכל כהן
מגיעו כפול מצרי הצנועין מושכין את ידיהם והגרגרנין נוטלין ואוכלין</blockquote>
<blockquote style="text-align: justify;">
The Rabbis taught, [during the] forty years that Shimon
HaTzadik served [as <i>kohein gadol</i>] the lot [cast for the Yom Kippur
sacrifice] always came up in the right hand, from then on it sometimes came in
the right and sometimes in the left; the tongue of scarlet wool [tied to the
head of the scapegoat] would turn white, from then on sometimes it would turn
white and sometimes it would not turn white; the western lamp [of the <i>menorah</i>]
would remain lit, from then on sometimes it would remain lit and sometimes it
would go out; the fire of the <i>ma’aracha</i> (the pile of wood on the altar)
would stay strong and the <i>kohanim</i> only needed to bring two pieces of
wood [a day] for the <i>ma’aracha</i> to fulfill the <i>mitzvah</i> of wood,
from then on the power of the <i>ma’aracha</i> was weakened, sometimes it would
stay strong and sometimes it would not stay strong and the <i>kohanim</i> did
not cease from bringing wood all day long; and a blessing was sent into the <i>omer</i>,
the two loaves [of <i>Shavuos</i>], and the <i>lechem hapanim</i>, and every <i>kohein</i>
received a <i>k’zayis</i> – some ate and were satisfied and some were satisfied
and [even] left over, from then on a curse was sent into the the <i>omer</i>,
the two loaves, and the <i>lechem hapanim</i>, and every <i>kohein</i> received
the amount of an Egyptian bean (i.e. a very small amount), the modest [<i>kohanim</i>]
withdrew their hands and the gluttons took and ate.</blockquote>
<div style="text-align: justify;">
Shimon HaTzadik was also unique in that he was both the <i>kohein
gadol</i> and the head of the Sanhedrin. The <i>Doros HaRishonim</i> (Vol. 1,
p. 197) points out:</div>
<blockquote dir="rtl" style="text-align: justify;">
והנה, היה בימי שמעון הצדיק דבר גדול ונפלא
מאד אשר לא היה בכל ימי הבית בשני כי הכהן הגדול הוא היה גם המופלא שבסנהדרין ראש
כל חכמי התורה.</blockquote>
<blockquote style="text-align: justify;">
In the days of Shimon HaTzadik there was a very great and
amazing thing that did not exist throughout the days of the Second Temple,
that the <i>kohein gadol</i> was also the <i>mufla</i> (primary authority,
instructor) of the Sanhedrin, the chief of all the Torah sages.</blockquote>
<div style="text-align: justify;">
The period of time of Shimon HaTzadik’s primary activity
as the leader of the Jewish people was after the death of Alexander, under the
rule of the Greek king of Egypt,
Ptolemy son of Lagos,
also known as Ptolemy Soter.<sup>[19]</sup>
Ptolemy Soter was one of Alexander’s generals and had been appointed by
Alexander as the governor of Egypt.
After the death of Alexander, Ptolemy had assumed power in Egypt. A
lengthy and violent series of struggles began among the various successors of
Alexander<sup>[20]</sup>, and the land of Israel passed in
and out of the hands of different rulers several times over the next several
decades. Ptolemy conquered the land of Israel four different times, and in at
least some of these conquests he inflicted great suffering on the Jewish
population. Josephus (<i>Antiquities</i> XII:1:1) tells us:</div>
<blockquote style="text-align: justify;">
While these princes ambitiously strove one against
another, every one for his own principality, it came to pass that there were
continual wars, and those lasting wars too; and the cities were sufferers, and
lost a great many of their inhabitants in these times of distress, insomuch
that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse
of that denomination of Savior (Soter), which he then had. He also seized upon
Jerusalem, and for that end made use of deceit and treachery; for as he came
into the city on a Sabbath day, as if he would offer sacrifices he, without any
trouble, gained the city, while the Jews did not oppose him, for they did not
suspect him to be their enemy; and he gained it thus, because they were free
from suspicion of him, and because on that day they were at rest and quietness;
and when he had gained it, he ruled over it in a cruel manner. Nay,
Agatharchides of Cnidus, who wrote the acts of Alexander’s successors,
reproaches us with superstition, as if we, by it, had lost our liberty; where
he says thus: “There is a nation called the nation of the Jews, who inhabit a
city strong and great, named Jerusalem.
These men took no care, but let it come into the hands of Ptolemy, as not
willing to take arms, and thereby they submitted to be under a hard master, by
reason of their unseasonable superstition.”<sup>[21]</sup>
This is what Agatharchides relates of our nation. But when Ptolemy had taken a
great many captives, both from the mountainous parts of Judea, and from the
places about Jerusalem and Samaria,
and the places near Mount Gerizzim, he led them all into Egypt, and
settled them there.<sup>[22]</sup> And as
he knew that the people of Jerusalem were most faithful in the observation of
oaths and covenants; and this from the answer they made to Alexander, when he
sent an embassage to them, after he had beaten Darius in battle; so he
distributed many of them into garrisons, and at Alexandria gave them equal
privileges of citizens with the Macedonians themselves; and required of them to
take their oaths, that they would keep their fidelity to the posterity of those
who committed these places to their care. Nay, there were not a few other Jews
who, of their own accord, went into Egypt, as invited by the goodness
of the soil, and by the liberality of Ptolemy. </blockquote>
<div style="text-align: justify;">
As we see from this account from Josephus, during the wars
Ptolemy inflicted severe sufferings upon the Jewish population of the land of Israel, especially on the Jews of Jerusalem, and many Jews were taken as
slaves to Egypt.
Although it appears that in peacetime he was not an excessively oppressive
ruler, this does not make up for the immense harm he inflicted on the Jewish
people during these wars.</div>
<div style="text-align: justify;">
Shimon HaTzadik was the leader of the Jewish people during
this extremely difficult period and he succeeded in rebuilding the land and
repairing the damage.<br />
<br /></div>
<div style="text-align: justify;">
In a famous passage, the ancient writer Yeishua (or
Yehoshua) ben Sira<sup>[23]</sup>
describes the greatness of Shimon HaTzadik (<i>Ben Sira</i><sup>[24]</sup>
50):<sup>[25]</sup></div>
<blockquote style="text-align: justify;">
Shimon the high priest, the son of Chonio<sup>[26]</sup>,
who in his life repaired the house again, and in his days fortified the temple:
And by him was built from the foundation the double height, the high fortress
of the wall about the temple: In his days the cistern to receive water, being
in compass as the sea, was covered with plates of brass: He took care of the
temple that it should not fall, and fortified the city against besieging: </blockquote>
<blockquote style="text-align: justify;">
How was he honored in the midst of the people in his
coming out of the sanctuary! He was as the morning star in the midst of a
cloud, and as the moon at the full: As the sun shining upon the temple of the
most High, and as the rainbow giving light in the bright clouds: And as the
flower of roses in the spring of the year, as lilies by the rivers of waters,
and as the branches of the frankincense tree in the time of summer: As fire and
incense in the censer, and as a vessel of beaten gold set with all manner of
precious stones: And as a fair olive tree budding forth fruit, and as a cypress
tree which grows up to the clouds. </blockquote>
<blockquote style="text-align: justify;">
When he put on the robe of honor, and was clothed with
the perfection of glory, when he went up to the holy altar, he made the garment
of holiness honorable. When he took the portions out of the priests' hands, he
himself stood by the hearth of the altar, compassed about, as a young cedar in <st1:country-region w:st="on">Lebanon</st1:country-region>; and as
palm trees compassed they him round about. </blockquote>
<blockquote style="text-align: justify;">
So were all the sons of Aaron in their glory, and the
fire offerings of HaShem in their hands, before all the congregation of <st1:country-region w:st="on">Israel</st1:country-region>. And
finishing the service at the altar, that he might adorn the offering of the
most high Almighty, He stretched out his hand to the cup, and poured of the
blood of the grape, he poured out at the foot of the altar a sweet smelling
savor unto the most high King of all. Then shouted the sons of Aaron, and
sounded the silver trumpets, and made a great noise to be heard, for a
remembrance before the most High. </blockquote>
<blockquote style="text-align: justify;">
Then all the people together hasted, and fell down to the
earth upon their faces. To prostrate themselves before the Most High, before
the Holy One of Israel. The singers also sang praises with their voices, with
great variety of sounds was there made sweet melody. And the people besought
HaShem, the most High, by prayer before him that is merciful, till the
solemnity of HaShem was ended, and they had finished his service. </blockquote>
<blockquote style="text-align: justify;">
Then he went down, and lifted up his hands over the whole
congregation of the children of <st1:country-region w:st="on">Israel</st1:country-region>,
to give the blessing of HaShem with his lips, and to rejoice in his name. And
they bowed themselves down to worship the second time, that they might receive
a blessing from the most High.</blockquote>
<div style="text-align: justify;">
Shimon has been remembered throughout history with the name
Shimon <i>HaTzadik</i> (the Righteous). Josephus explains that “He was called Simon the Just
because of both his piety towards God, and his kind disposition to those of his
own nation.<sup>[27]</sup></div>
<div style="text-align: justify;">
<br />
Shimon HaTzadik is best known for his statement, quoted in
the second <i>mishna</i> of <i>Pirkei Avos</i>, “The world stands on three
things, on Torah [study], on the service [of HaShem], and on bestowing
kindnesses.” As the Bartenura there tells us, this was something he always
repeated and stressed; it was his primary teaching to his generation. What was
the significance of this particular lesson? Rav Shlomo Brevda explains:<sup>[28]</sup></div>
<blockquote dir="rtl" style="text-align: justify;">
והנה מתחילת שלטונם בארצנו הקדושה, השתדלו
היוונים להשפיע עלינו מחכמתם, חכמת הטבע (ובסוף שלטונם גזרו גזירות להשכיח מאתנו
את התורה הקדושה ולהעבירנו מחוקי רצונו ית"ש). שמעון הצדיק שהיה גדול הדור
וגם כהן גדול בתחילת מלכות יון, השתדל בכל כחו לחזק את העם שישארו שלמים ונאמנים
אך ורק לתורתנו הקדושה, ושלא ישימו לב כלל וכלל לחכמי יון ודבריהם. על כן באו תמיד
דבריו הקדושים לעם סגולה שהעולם עומד על ג' דברים, עסק התורה, עבודת הקודש,
וגמילות חסדים. ודבריו הקדושים סותרים לגמרי את שיטת חכמי הטבע. כי תורה ועבודה
וגמילות חסדים לא יעניקו לאדם, על פי טבע, אפילו פת לחם, ואיך יתקיים האדם. אבל
אנחנו מקבלי התורה, מאמינים בני מאמינים, יודעים שמצבינו למעלה מהטבע, והקב"ה
זן ומפרנס ומכלכל העוסקים בתורה ובעבודה וגמ"ח. והצליח שמעון הצדיק בזמנו
להחזיק את העם בשלימות האמונה וקיום המצוות. ולכן זכו בדורו לסייעתא למעלה מדרך
הטבע. וראו חבתם לפניו ית"ש כי כל מצבם בבית המקדש, יום יום ובש"ק ובימים
טובים, הכל היה למעלה מהטבע.</blockquote>
<blockquote style="text-align: justify;">
From the beginning of their rule in our holy land, the
Greeks strove to influence us with their wisdom, the wisdom of nature [i.e.
science] (and towards the end of their rule they made decrees to make us forget
our holy Torah and to remove us from the decrees of His Will). Shimon HaTzadik,
who was the <i>gadol hador</i> and also the <i>kohein gadol</i> at the
beginning of the Greek dominion [over <i>Eretz Yisrael</i>], strove with all
his strength to strengthen the people that they should remain completely loyal
only and exclusively to our holy Torah, and they should not pay any attention
at all to the wise men of Greece and their words. Therefore he would always
repeat his words to the treasured people that the world stands on three things,
Torah study, the holy service, and bestowing kindnesses. His holy words
completely contradicted the philosophy of the wise men of nature [i.e.
scientists]. For, according to nature, Torah, service, and kindness do not
provide a person with anything, not even bread, so how will a person survive
[on these alone]?<sup>[29]</sup>
But we who have received the Torah, believers and children of believers, know that
our circumstances are above nature, and the Holy One, blessed be He, feeds,
supports, and provides those who involve themselves in Torah, service, and
kindnesses. Shimon HaTzadik was successful in his time in strengthening the
people in perfection of <i>emunah</i> (faith) and in fulfillment of the <i>mitzvos</i> (commandments).
Therefore, in his generation they merited to receive supernatural help, and
they saw how beloved they were before Him, for their entire situation in the Holy Temple, on ordinary days and on the Sabbath and festivals,
was supernatural.<sup>[30]</sup></blockquote>
<br />
<h3>
The Death of Shimon HaTzadik & the Fall
of the <i>Kehuna Gedolah</i></h3>
<div style="text-align: justify;">
The Talmud records the following information regarding the
death of Shimon HaTzadik:</div>
<blockquote dir="rtl" style="text-align: justify;">
דתניא אותה שנה שמת שמעון הצדיק אמר להן שנה
זו הוא מת. אמרו לו מנין אתה יודע? אמר להן כל יום הכפורים נזדמן לי זקן אחד לבוש
לבנים ונתעטף לבנים ונכנס עמי ויצא עמי שנה זו נזדמן לי זקן אחד לבוש שחורים
ונתעטף שחורים ונכנס עמי ולא יצא עמי. לאחר הרגל חלה שבעת ימים ומת ונמנעו אחיו
הכהנים מלברך בשם.</blockquote>
<blockquote style="text-align: justify;">
For it is taught, the year that Shimon HaTzadik died he
said to them that this year he would die. They said to him, from where do you
know this? He said to them, “Every Yom Kippur an old man dressed in white and
wrapped in white meets me and goes in with me [to the <i>Kodesh haKedoshim</i> (the Holy of Holies)]
and comes out with me. This year an old man dressed in black and wrapped in
black met me and went in with me but did not come out with me.” After the
festival he was sick for seven days and died. And his brothers, the <i>kohanim</i>,
refrained from blessing with the Name [of God in the <i>Birchas Kohanim</i> - the Priestly Blessing].<sup>[31]</sup></blockquote>
<div style="text-align: justify;">
Shimon HaTzadik passed away during the reign of Ptolemy
Philadelphus, the son and successor of Ptolemy Soter. After his death, the
status of the <i>kehuna gedola</i> (high priesthood) fell dramatically. As the Bartenura records
(<i>Yoma</i> 1:1 based on the <i>Gemora</i> 8b):</div>
<blockquote dir="rtl" style="text-align: justify;">
...הכהנים
הגדולים שהיו בבית שני אחר שמעון הצדיק היו נותנים ממון כדי לשמש בכהונה גדולה,
ומתוך שרשעים היו לא היו משלימין שנתן והיו מתחלפין כל שנים עשר חדש כפקידי המלך
שהמלך מחליפן כל שנה...</blockquote>
<blockquote style="text-align: justify;">
The <i>kohanim gedolim</i> of the Second Temple
after Shimon HaTzadik would give money [to the non-Jewish rulers] in order to
serve in the <i>kehuna gedolah</i>. Because they were wicked, they would not
survive the year, and they would switch every twelve months [to a new <i>kohein
gadol</i>], like the officers of a king which the king changes every year.<sup>[32]</sup></blockquote>
<div style="text-align: justify;">
In fact, this degradation of the <i>kehuna gedolah</i> did
not take place immediately, and there were some <i>kohanim gedolim</i> – even
in later periods – who were good men, although none of similar status to Shimon
HaTzadik. Nevertheless, the process did begin almost immediately after the
death of Shimon HaTzadik with the dispute that took place between Shimon’s sons
on the succession. The Talmud continues (Menachos 109b)<sup>[33]</sup>:</div>
<blockquote dir="rtl" style="text-align: justify;">
בשעת
פטירתו אמר להם חוניו בני ישמש תחתי. ... לא קיבל עליו חוניו שהיה שמעי אחיו גדול
ממנו שתי שנים ומחצה ואף על פי כן נתקנא בו חוניו בשמעי אחיו. אמר לו בא ואלמדך
סדר עבודה והלבישו באונקלי וחגרו בצילצול והעמידו אצל המזבח. אמר להם לאחיו הכהנים
ראו מה נדר זה וקיים לאהובתו אותו היום שאשתמש בכהונה גדולה אלבוש באונקלי שליכי
ואחגור בצילצול שליכי. בקשו אחיו הכהנים להרגו. סח להם כל המאורע בקשו להרוג את
חוניו. רץ מפניהם ורצו אחריו רץ לבית המלך ורצו אחריו. כל הרואה אותו אומר זה הוא
זה הוא. הלך לאלכסנדריא של מצרים ובנה שם מזבח והעלה עליו לשם שמים, שנאמר
"ביום ההוא יהיה מזבח לה' בתוך ארץ מצרים ומצבה אצל גבולה לה'" (ישעיה
יט:יט)</blockquote>
<blockquote style="text-align: justify;">
At the time of [Shimon HaTzadik’s]
death, he said to them, “Chonio my son shall serve in my place.”<sup>[34]</sup>
Chonio would not accept the office, for his brother Shimi was two and a half
years his elder. Even so, Chonio became jealous of his brother Shimi. He said
to him, “Come and I will teach you the procedure of the <i>avodah</i>.” He
dressed him in an <i>un’klie</i><sup>[35]</sup>
and girded him with a <i>tziltzul</i><sup>[36]</sup> and stood him by the altar. [Chonio] then said to his brothers, the <i>kohanim</i>,
“Look at what this one swore to and fulfilled for his beloved<sup>[37]</sup>,
‘the day when I shall serve in the <i>kehunah gedolah</i>, I will wear your <i>un’klie</i>
and I will gird myself with your <i>tziltzul</i>.’”<sup>[38]</sup>
His brothers, the <i>kohanim</i>, wanted to kill [Shimi] [for denigrating the <i>kehuna</i>].
[But Shimi] told them all that had happened, and they [the <i>kohanim</i>]
wanted to kill Chonio. [Chonio] fled away from them and they pursued after him. He
fled to the palace of the king and they pursued after him; all who saw him
said, “This is he! This is he!” He went to Alexandria of Egypt and erected
there an altar and offered upon it offerings for the sake of Heaven, as it says
(<i>Isaiah</i> 19:19), “On that day there will be an altar to God within the land of Egypt, and a monument to God by its
border.”<sup>[39]</sup></blockquote>
<div style="text-align: justify;">
This
incident resulted in a great fall in the prestige of the <i>kehuna gedolah</i>.
In the end, neither Chonio nor Shimi succeeded their father. Instead, Shimon
HaTzadik was succeeded by his brother, Elazar, in the position of <i>kohein
gadol</i>. In his position as head of the Sanhedrin, Shimon HaTzadik was
succeeded by his primary disciple, Antignos Ish Socho.<sup>[40]</sup></div>
<hr align="left" size="1" width="33%" />
<div style="text-align: justify;">
[1] Also
known as Yeishua ben Yehotzedek.<br />
<br /></div>
<div style="text-align: justify;">
[2] <i>Sefer
HaKabala, Sefer Yuchsin</i>, Abarbanel (<i>Nachalas Avos, hakdama</i> and 1:2).<br />
<br /></div>
<div style="text-align: justify;">
[3] The <i>Toldos
Am Olam</i> maintains that the <i>Sefer HaKabala </i>and <i>Yuchsin</i> do not
intend this literally, but only that he was descended from Yehoshua ben
Yehotzedek. He does not mention the
Abarbanel who does appear to hold this opinion to be literally true.<br />
<br /></div>
<div style="text-align: justify;">
[4] See <i>Seder
HaDoros</i> (<span dir="RTL" lang="HE">ג"א
תמ"ח</span>) for discussion.<br />
<br /></div>
<div style="text-align: justify;">
[5] Rambam, <i>Mishneh
Torah – Hakdama</i><br />
<br /></div>
<div style="text-align: justify;">
[6] Rashi, <i>Avos</i>
1:2, <i>Doros HaRishonim</i><br />
<br /></div>
<div style="text-align: justify;">
[7] <i>Megillas
Taanis</i> places this event on the twenty-first of Kislev.<br />
<br /></div>
<div style="text-align: justify;">
[8] <i>Har
Grizim</i> was the location of the main Samaritan city and later became the
location of their temple.<br />
<br /></div>
<div style="text-align: justify;">
[9] Josephus
tells us that when Alexander was besieging Tyre, an important city north of the
land of Israel, the Samaritans, who were—like the Jews—subjects of the Persian
Empire, approached Alexander and offered to join him and betray the Persians.
The Jews, however, remained loyal to the Persian emperor. This combination of
events caused Alexander to initially favor the Samaritans and to believe their
false accusations against the Jews.<br />
<br /></div>
<div style="text-align: justify;">
[10] In <i>Yossipon</i>
the <i>kohein</i> that meets Alexander is named Chananya. However, some
versions of <i>Yossipon</i> omit this and the name is probably erroneous.
Similarly, Josephus (<i>Antiquities</i> XI:8:4-5) writes that the <i>kohein</i>
was named – in Greek – “Iaddou”, which most translations understand as Yadua,
the name of Shimon HaTzadik’s grandfather. There are a number of possible
explanations for this discrepancy (asides from simple scribal error). Some
authorities, most notably the <i>Sefer HaKabala</i>, claim that Shimon was also
known by the name Iddo (<span dir="RTL" lang="HE">עדו</span>),
which may be a different reading of the Greek name used by Josephus. (The
Abarbanel, in <i>Nachalas Avos</i> 1:2, points out that the use of multiple
names was common throughout the Second Temple period.) Other
authorities, such as the <i>Doros HaRishonim</i> (Vol. 1, pp. 196-7), believe
that at this time Yadua was still the <i>kohen gadol</i> but he was too old to
go out to meet Alexander, so he sent his grandson Shimon in his place. Thus,
Josephus may have erroneously concluded that the entire story happened with
Yadua. Rabbi Avigdor Miller, however, believes that Josephus changed the story
deliberately (<i>Torah Nation</i> 206).<br />
<br /></div>
<div style="text-align: justify;">
[11] <i>Megillas Taanis</i> states slightly
differently, <span dir="RTL" lang="HE">דיוקנו של זה אני רואה כשאני יורד במלחמה
ונוצח</span> – “The image of this
person I see when I go down to war and am victorious.”<br />
<br /></div>
<div style="text-align: justify;">
[12] The
implication here is that Alexander was not aware of the actual plans of the
Samaritans. In fact, in the version told in <i>Megillas Taanis</i>, the
Samaritans did not actually inform Alexander of their intentions,
they simply “purchased” the location of the Temple from Alexander. Alternatively, the <i>Ben
Ish Chai </i>explains that Alexander certainly knew that the Samaritans were
guilty, but he wanted to know if any of his own officers were also included in
the plot. To this the Jews responded that only the Samaritans were guilty.<br />
<br /></div>
<div style="text-align: justify;">
[13] A kind
of inferior grain used primarily as animal feed.<br />
<br /></div>
<div style="text-align: justify;">
[14] This
story is also told in <i>Yossipon</i> and <i>Josephus</i>. However there are a
number of differences, some of which raise historical difficulties. According
to the both of these alternate accounts, after his conquest of Gaza,
Alexander marched on Jerusalem with intent to
destroy it and he met the Jews just outside the gates of Jerusalem. However, according to the
non-Jewish accounts of Alexander’s conquests, Alexander traveled from Gaza to Egypt
in just one week, making a visit to Jerusalem
(which is in the opposite direction) impossible. However, according to the
Talmudic account there is no reason to believe that Alexander planned on
traveling to Jerusalem
himself. The Talmud also does not specify at what point in his conquests he met
the Jews. Moreover, the location of the meeting, according to the Talmud, was a
town called Antipras. This almost certainly refers to the town Antipatris (<i>Kefar
Saba</i>), a town not far from the ocean shore along which Alexander traveled.
The relatively brief meeting described in the Talmud took place early in the
morning and would not have significantly affected the traveling time of
Alexander’s army, which may explain why it is unmentioned in non-Jewish
accounts. As for the accounts of Alexander’s visit to Jerusalem and the Temple,
which most authorities accept as reliable, this may have taken place later,
after Alexander’s conquest of Egypt, when he was traveling back towards
Babylon. Josephus and <i>Yossipon</i> may have combined two separate stories.<br />
<br /></div>
<div style="text-align: justify;">
[15] A
phrase from <i>Tehillim </i>76:6 poetically expressing the idea that the great
scholars appear to have lost their skills.<br />
<br /></div>
<div style="text-align: justify;">
[16] Josephus adds that Alexander summoned the Jews and “bid them ask what favors
they pleased of him; whereupon the high priest desired that they might enjoy
the laws of their forefathers, and might pay no tribute on the seventh year. He
granted all they desired. And when they entreated him that he would permit the
Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter
what they desired. And when he said to the multitude, that if any of them would
enlist themselves in his army, on this condition, that they should continue
under the laws of their forefathers, and live according to them, he was willing
to take them with him, many were ready to accompany him in his wars.” (<i>Antiquities</i>
XI:8:5)</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Unfortunately, it appears that Alexander was not always fully
consistent in fulfilling this promise. Josephus, in his <i>Contra Apion</i> (1:22), quotes
extensively from Hecateus of Abdera, a Greek historian who was also a
contemporary of Alexander, about the Jews in Alexander’s armies. He writes
that, “Alexander was once at Babylon, and had an
intention to rebuild the temple of Belus [an idol] that
was fallen to decay, and in order thereto, he commanded all his soldiers in
general to bring earth thither. But the Jews, and they only, would not comply
with that command; nay, they underwent stripes and great losses of what they
had on this account, till the king forgave them, and permitted them to live in
quiet.” <br />
<br /></div>
<div style="text-align: justify;">
[17] <i>Sefer
HaKabala</i>, <i>Yuchsin</i>, Abarbanel <i>Avos</i> 1:2, Gr”a on <i>Seder Olam
Raba </i>30, and others.<br />
<br /></div>
<div style="text-align: justify;">
[18] <i>Tzemach
Dovid</i><br />
<br /></div>
<div style="text-align: justify;">
[19] The
name “Soter” means “Savior” in Greek.<br />
<br /></div>
<div style="text-align: justify;">
[20] The
Macedonian generals who succeeded Alexander are referred to as the “<i>Diadochi</i>”,
the Greek word meaning “successors”. <br />
<br /></div>
<div style="text-align: justify;">
[21] This
supposed incident appears to be the source of the myth that the ancient Jews
would not wage war – even defensive war – on the Sabbath. In fact, as is clear
from the previous statements of Josephus, Ptolemy Soter took the city by
deceit, by pretending to come in peace.<br />
<br /></div>
<div style="text-align: justify;">
[22] The <i>Doros
HaRishonim</i> adds (presumably based on the <i>Ben Sira </i>passage quoted
below) that Ptolemy also destroyed the walls of Jerusalem to prevent it from being used as a
fortress against him. Victor Tcherikover, in his <i>Hellenistic Civilization
and the Jews</i> (p. 58), argues that the destruction of the walls was done
when Ptolemy, in the course of the war, was forced to evacuate from Jerusalem and he wished
to prevent its use as a fortress by his enemies.<br />
<br /></div>
<div style="text-align: justify;">
[23] The <i>Doros HaRishonim</i> (Vol. 1, p. 194)
writes about Ben Sira, <span dir="RTL" lang="HE">ובן סירא אשר הלך עם חכמים ויתחמם
לאור חכמי התורה וכו'</span> – “And
Ben Sira, who walked with the sages and warmed himself by the fire of the Torah
sages…” <br />
<br /></div>
<div style="text-align: justify;">
[24] The book of <i>Ben Sira</i> (also known as <i>Sirach</i>
or <i>Ecclesiasticus</i>) was originally written in Hebrew, but the original
Hebrew text was lost for a very long time, and the book only existed in its
Greek translation. In modern times scholars have found parts of what they
believe to be the original Hebrew version, but the full Hebrew original text is
still not found and much of what has been found is of uncertain reliability.
Thus there are no fully reliable editions of <i>Ben Sira</i> available. The
primary Hebrew edition in print is the edition published by Avraham Kahana in
his <i>Seforim Chitzonim</i>.<br />
<br /></div>
<div style="text-align: justify;">
[25] This
translation is taken, with some minor changes, from the KJV translation. It does not agree, in many details, with
the Kahana version, but the basic ideas are the same. (The Catholic Church
includes the book of <i>Ben Sira</i> in its version of the “Old Testament.”
Such books are called <i>Apocrypha</i>.)<br />
<br /></div>
<div style="text-align: justify;">
[26] In most
English translations the name used here is Onias, which is the English
equivalent of Chonio. Kahana’s Hebrew edition, and some translations, use the
name Yochanan. (The name Chonio may be a diminutive for Yochanan.) The <i>Doros
HaRishonim</i> (Vol. 1, p. 194), in quoting this passage, uses the name Chonio.<br />
<br /></div>
<div style="text-align: justify;">
[27] <i>Antiquities</i>
12:2:5. The <i>Doros HaRishonim</i> (Vol. 1, p.194-195) points out that the
description, “HaTzadik”, was not added to Shimon’s name until many years later.
As proof he cites the passages from <i>Ben Sira</i> which praise Shimon
HaTzadik. If Shimon was already popularly known as Shimon HaTzadik, then Ben
Sira, who was a contemporary of Shimon’s, would certainly have referred to him
by that title. Thus, the <i>Doros HaRishonim</i> argues that the title
“HaTzadik” was added later to distinguish Shimon HaTzadik from a later <i>kohein
gadol</i> also named Shimon ben Chonio who caused great troubles for the Jewish
people.<br />
<br /></div>
<div style="text-align: justify;">
[28] In his <i>Kuntres
L’Hodos U’l’Hallel b’inyanei Chanuka</i>, p. 16.<br />
<br /></div>
<div style="text-align: justify;">
[29] Shimon
HaTzadik’s list implies that only these three things are truly necessary for
the support of the world, yet, by normal “laws of nature”, none of a person’s
basic needs are provided by these three things!<br />
<br /></div>
<div style="text-align: justify;">
[30] Rav
Brevda is referring here to the special blessings which took place in the <i>Beis
HaMikdash</i> while Shimon HaTzadik was alive mentioned earlier.<br />
<br /></div>
<div style="text-align: justify;">
[31] See
Rabbeinu Gershom <i>Menachos </i>109a, Rashi <i>Yomah</i> 39b, Tosafos <i>Sotah</i>
38a <span dir="RTL" lang="HE">ד"ה הרי</span> , and
Rambam <i>Hil. Nesias Kapayim</i> 14:10, for explanations. Although most of the
commentaries appear to maintain that this was a permanent change, the <i>Ben
Yehoyada </i>(<i>Yoma </i>39b) suggests that the <i>kohanim </i>may have ceased
using the <i>sheim hameforash</i> only during the period immediately after
Shimon HaTzadik’s death, when they felt great grief, because the <i>sheim
hameforash</i> can only be used in a state of joy. However, after the grief
lessened they returned to using the Name.<br />
<br /></div>
<div style="text-align: justify;">
[32] To
properly understand this passage one should see the context in <i>mesechta Yoma</i>.
Here I have only quoted the portions directly relevant to our discussion.<br />
<br /></div>
<div style="text-align: justify;">
[33] The
following selection is abridged. There are actually two versions of the story
of Chonio told in the Talmud in Menachos, the version told by Rabbi Meir and the
version told by Rabbi Yehuda. As the commentaries clearly consider Rabbi Yehuda’s
version to be the primary version, we are only including his version here.<br />
<br /></div>
<div style="text-align: justify;">
[34] Although Chonio was younger than his brother Shimi, he was more knowledgeable
in the laws of the <i>avodah</i>. (Rambam, Bartenura – <i>Menachos</i> 13:10)<br />
<br /></div>
<div style="text-align: justify;">
[35] Rashi
defines this as a “leather garment”. Rabbeinu Gershom says it was “a woman’s garment”. Bartenura describes it as “a shirt of thin
linen that women wear upon their skin.”<br />
<br /></div>
<div style="text-align: justify;">
[36] A kind
of belt or girdle. This was also a feminine garment.<br />
<br /></div>
<div style="text-align: justify;">
[37] His
wife (Rashi, Rabbeinu Gershom) or his lover (Rambam, <span dir="RTL" lang="HE">חשוקה שהוא מזנה עמה</span>).<br />
<br /></div>
<div style="text-align: justify;">
[38] Rambam
writes that Chonio’s intent was to kill Shimi so that he could get the position
of <i>kohein gadol</i>. Rav Yerucham Levovitz (<i>Daas Torah</i>, <i>Lech Lecha</i>
p. 107) writes that this incident is a classic example of the principle from <i>Pirkei
Avos</i> (2:4), <span dir="RTL" lang="HE">אל תאמן
בעצמך עד יום מותך</span> – “Do not trust yourself until the day you die”,
meaning that no matter how many good things you have done in your life, the <i>yetzer
hara</i> (evil inclination) is always ready to trap you if you let down your guard. So, even after
Chonio did this great kindness of surrendering the position of <i>kohein gadol</i>
so as to give honor to his elder brother, when he let down his guard the <i>yetzer
hara</i> of jealousy was able to trap him.<br />
<br /></div>
<div style="text-align: justify;">
[39] The
nature of this altar, and the temple that followed called <i>Beis Chonio</i>
(which was not located in or near Alexandria,
is a matter of some debate. <i>Tosafos</i> comments that the altar in Alexandria may have been
only for non-Jews, thus avoiding the prohibition of <i>shchutei chutz</i> (slaughtering offerings outside of the Temple). This
also explains how Chonio was permitted to become the <i>kohein gadol</i> at a
later period. A later Chonio, during the reign of Ptolemy Philometor, erected a
temple in Leontopolis, a village in the district of Heliopolis. See the
discussion of this topic in <i>Toldos Am Olam</i>, p. 394.<br />
<br /></div>
<div style="text-align: justify;">
[40] Another
important sage of this period was Rav Elazar ben Charsom (<i>Yuchsin</i>, <i>Tzemach
Dovid</i>, and <i>Seder HaDoros</i>). He is best known for his immense wealth,
which, the Talmud (<i>Yoma </i>35b) tells us, “obligates the wealthy” to study
Torah. Interestingly, the Talmud (<i>Yoma</i> 9a) states that R’ Elazar ben
Charsom served as <i>kohein gadol</i> for eleven years.<br />
<br /></div>
<hr />
<blockquote class="tr_bq" style="text-align: justify;">
Note: This material was originally written for a course in Jewish history at a yeshiva high school. I have modified it for a general audience.</blockquote>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com1tag:blogger.com,1999:blog-3027817976851056094.post-83516275506035161652013-07-11T15:57:00.000-04:002013-07-11T15:57:51.474-04:00Devarim - "How Can I Alone Carry Your Trouble, Your Burden, and Your Disputes?"<div style="text-align: justify;">
<i>Parhas Devarim</i> begins with the first of Moses' parting addresses to the Jewish people, in which he reviews their history and <a href="http://shesileizeisim.blogspot.com/2012/07/parshas-devarim-rebuke-of-moses.html">rebukes them - often in veiled terms - for their misdeeds</a>. Early in the speech, Moses speaks of how he came to appoint judges over the people (as told in <i>Exodus</i> 18). Here too, Moses engages in veiled rebuke. While Moses begins by stating that the reason who could not judge them alone was due to their numbers, and he blesses them that they should continue to increase, he then goes on to indicate that the need for additional judges was also due to less positive issues as well, stating (<i>Deuteronomy </i>1:12):</div>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
איכה אשא לבדי טרחכם ומשאכם וריבכם:</blockquote>
<blockquote style="text-align: justify;">
"How can I alone carry your trouble, your burden, and your disputes?"</blockquote>
<div style="text-align: justify;">
On a purely <i>peshat</i> (basic text) level, this verse could be interpreted as simply expanding on the idea that, as a numerous and growing nation, there was simply too many issues for one person, even Moses, to handle alone. However, asides from the fact that this would be repetitious, the terms used by the verse clearly carry a somewhat critical tone. In fact, Rashi, quoting the Sages (<i>Sifri</i>), understands these three terms to refer to veiled criticisms, and explains each in the context of Moses' role as a judge:</div>
<div style="text-align: justify;">
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
טרחכם. מלמד שהיו ישראל טרחנין, היה אחד מהם רואה את בעל דינו נוצח בדין, אומר יש לי עדים להביא, יש לי ראיות להביא, מוסיף אני עליכם דיינין:<br />
<br />
ומשאכם. מלמד שהיו אפיקורסין, הקדים משה לצאת, אמרו מה ראה בן עמרם לצאת, שמא אינו שפוי בתוך ביתו, איחר לצאת, אמרו מה ראה בן עמרם שלא לצאת, מה אתם סבורים, יושב ויועץ עליכם עצות וחושב עליכם מחשבות:<br />
<br />
וריבכם. מלמד שהיו רוגנים:</blockquote>
<blockquote style="text-align: justify;">
"Your trouble" - This teaches that [the children of] Israel were burdensome. If one would see that his opponent in court was winning, he would say, "I have witnesses to bring," "I have proofs to bring," "I am adding on judges to you." (See Ramban for a halachic explanation of the latter.)
</blockquote>
<blockquote style="text-align: justify;">
"Your burden" - This teaches that they were <i>apikorsin</i> (heretics). If Moses went out early [to judge cases] they would say, "Why did Ben Amram leave [home early]? Perhaps things are not going smoothly at home." If he would delay leaving [home] they would say, "What do you think? He is sitting and getting advice [from his wife (<i>Sifri</i>)] against you, and thinking thoughts against you." </blockquote>
<blockquote style="text-align: justify;">
"And your disputes" - This teaches that they were quarrelsome.
</blockquote>
Each of these commentaries deserves extended discussion. On the most basic level, Moses was pointing out three problem areas among the Jewish people that made it particularly difficult to judge them.<br />
<br />
The first problem was that judging cases between two Jews was exceptionally burdensome because each one was so determined to win that they would drag the case out far beyond reason and would take advantage of every possible technicality. It is important to note that Moses does not accuse them of actually engaging in any kind of dishonesty or violation of the rules but of an excessive drive to win which placed an undue burden on the judge. This behavior indicated that the litigants were motivated less by a desire for justice than by a desire to be victorious over their fellow.<br />
<br />
The second problem was that the Jews would interpret any behavior of the judge, even outside of the court, as evidence that he was not judging their case properly. Thus, if he came early, "Uh oh! Must be problems at home! We better watch out!" And if he came late, "Uh oh! He must have been talking over the case with his wife! Who knows what she told him?"<br />
<br />
It is significant that the Sages considered those who engaged in this behavior not simply as burdensome, but actually as <i>apikorsim</i> - a term usually translated as "heretics." This is because, contrary to what is commonly assumed, the category of <i>apikoros</i> - "heretic" - does not refer only to one who does not accept the doctrines of Judaism, but also to one who shows disrespect for the Torah <i>or its scholars</i>. Maimonides writes (<i>Commentary on the Mishna</i>, <i>Sanhedrin</i> 10:1):<br />
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
ומלת אפיקורוס היא ארמית, ענינה מי שמפקיר ומבזה את התורה או לומדיה, ולפיכך קורין בזה השם כל שאינו מאמין ביסודי התורה או מי שמבזה החכמים או איזה תלמיד חכם שיהיה או המבזה רבו:</blockquote>
<blockquote style="text-align: justify;">
The word <i>apikoros</i> is Aramaic, and it refers to one who devalues or disparages the Torah or those who study it. The term is therefore used for anyone who does not believe in the fundamental principles of the Torah, or one who disparages the Sages or any other Torah scholar, or one who disparages his teacher.
</blockquote>
To disparage a Torah scholar is to disparage the Torah itself, which is the entire foundation of Judaism. Thus, these Jews who spoke disparagingly of Moses were indeed <i>apikorsim</i>.<br />
<br />
The third problem was that they were quarrelsome, i.e. they would engage in unnecessary and unproductive disputes. The Sages (<i>Sifri</i>) describe this as, "they would spend a <i>selah</i> (an ancient coin) to take two <i>selaim</i>, and they would spend two <i>selaim</i> to take three <i>selaim</i>." At first glance this would seem perfectly reasonable, after all, you need to spend money to make money. However, the repetition - one for two, two for three - indicates that what we are talking about here is that they would spend extra money in order to make their opponent pay extra money, even though they would walk away with the same amount of profit. (ראה עמק הנצי"ב) This, like the first problem, was rooted in an inappropriate desire to be victorious over their fellow, even when they didn't stand to gain anything.<br />
<br />
The <i>midrash</i> (<i>Eicha Raba</i> 1:1) tells us that there were three prophets who prophesied using the term "<i>eicha,</i>" Moses (in this verse), Isaiah (1:21, which we read in the <i>haftara</i> for <i>Parshas Devarim</i>), and Jeremiah (in <i>Eicha</i> - <i>Lamentations</i>). (We have discussed this <i>midrash </i><a href="http://shesileizeisim.blogspot.com/2012/08/from-av-to-elul-from-tragedy-to.html">previously</a>.) This would seem to indicate that there is some continuity between the themes discussed in these verses.<br />
<br />
While this topic deserves a fuller exploration than I'm prepared to attempt at this time, the basic idea - that these problems are closely related to the sins that led to the destruction of the Second Temple and the exile of the Jewish from their land - is fairly straightforward.<br />
<br />
The Talmud (<i>Bava Metzia</i> 30b) tells us:<br />
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
דאמר רבי יוחנן: לא חרבה ירושלים אלא על ... שהעמידו דיניהם על דין תורה, ולא עבדו לפנים משורת הדין.</blockquote>
<blockquote style="text-align: justify;">
Rabbi Yochanan said, Jerusalem was not destroyed except because they decided their cases according to Torah law, and they did not go beyond the limits of the law.
</blockquote>
The issue that Rabbi Yochanan is describing is precisely the issue that we described above as the first and third problem that Moses was describing. We can readily see how such problems are related to the more basic issue of <i>sinas chinam</i> (unjustified hatred) which, the Talmud (<i>Yoma</i> 9b) tells us, was the primary cause of the destruction of the Second Temple.<br />
<br />
With regard to the second problem we discussed - i.e. the disrespect for Torah scholars we also find a directly parallel statement in the Talmud (<i>Shabbos</i> 119b):<br />
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
אמר רבי יהודה: לא חרבה ירושלים אלא בשביל שביזו בה תלמידי חכמים</blockquote>
<blockquote style="text-align: justify;">
Rabbi Yehuda said, Jerusalem was not destroyed except because they disparaged Torah scholars.</blockquote>
We see here that disrespect for Torah scholars was one of the main contributing causes of the destruction of the Temple and the exile of the Jewish people. This is closely connected to the famous Talmudic passage in <i>Nedarim</i> 81a that the reason the land was lost was "שלא ברכו בתורה תחילה" - "because they failed to recite the blessing on the Torah [before study]." As the commentaries (ר"ן בשם ר' יונה, ומשנה ברורה ס' מ"ז) explain that even though the Jewish people were studying Torah, they didn't properly appreciate the unique status of the Torah over and above all other wisdom. Torah that is studied without a proper appreciation of its significance is not truly Torah at all. Fundamentally, the failure to give the proper respect to Torah scholars is rooted in the failure to truly appreciate the Torah itself.<br />
<br />
At this time of year, when we are in mourning over the destruction of our Holy Temples, it particularly appropriate for us to meditate upon the root causes of our exile, which is ultimately the root cause of all the tragedies and suffering of history. By carefully studying our own behavior and attitudes, and working to bring them in line with the teachings of the Torah, we will ultimately merit the coming of the Messiah and the rebuilding of the Holy Temple in Jerusalem. May it happen soon in our days!</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-67528629443836198442013-07-05T00:15:00.001-04:002013-07-05T00:15:50.258-04:00Mattos-Masei - The Soldiers' Offering<div style="text-align: justify;">
In <i>Parshas Mattos</i> we read of the war that God commanded the Jewish people to wage against the Midianites in vengeance against their efforts to lead the Jewish people into sin (as described previously in <i>Numbers</i> 25).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
At the conclusion of the war, when the Jewish soldiers returned to the camp with their captives and spoils, Moses was angry with the commanders of the army because they had - in keeping with the normal standards of Jewish warfare - kept alive the women. Moses points out that in this case it was the women in particular who had seduced the Jewish people into sin, and therefore they too had to be killed.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
At this point the Torah goes into some detail about various laws of purity, the <i>kashering</i> of the utensils, and the division of the spoils. After all these issues are discussed and dealt with, the Torah tells us that the officers of the army approached Moses with a special request (<i>Numbers</i> 31:48-50):</div>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
ויקרבו אל משה הפקדים אשר לאלפי הצבא שרי האלפים ושרי המאות: ויאמרו אל משה עבדיך
נשאו את ראש אנשי המלחמה אשר בידנו ולא נפקד ממנו איש: ונקרב את קרבן ה' איש אשר מצא
כלי זהב אצעדה וצמיד טבעת עגיל וכומז לכפר על נפשתינו לפני ה':
</blockquote>
<blockquote style="text-align: justify;">
And the officers that were over the thousands of the army, the captains of thousands, and the captains of hundreds, approached Moses. And they said to Moses, 'Your servants have made a count of the men of war that are under our command, and not one man has been lost. And we have brought an offering to God, what every man has found articles of gold, anklet and bracelet, ring, ear-ring, and <i>kumaz</i>, to atone for our souls before God.'</blockquote>
<div style="text-align: justify;">
The Talmud (<i>Shabbos</i> 64a-b) discusses this offering, and provides us with some background as to what was happening here and what it teaches us:</div>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
ויקצוף משה על פקודי החיל אמר רב נחמן אמר רבה בר אבוה אמר להן משה לישראל שמא חזרתם לקלקולכם הראשון אמרו לו לא נפקד ממנו איש אמר להן אם כן כפרה למה אמרו לו אם מידי עבירה יצאנו מידי הרהור לא יצאנו מיד ונקרב את קרבן ה'</blockquote>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
תנא דבי רבי ישמעאל מפני מה הוצרכו ישראל שבאותו הדור כפרה מפני שזנו עיניהם מן הערוה אמר רב ששת מפני מה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורפה:</blockquote>
<blockquote style="text-align: justify;">
"And Moses was angry with the officers of the army." (<i>Numbers</i> 31:14) R. Nachman said, "Rabbah bar Avuha said, 'Moses said to Israel: 'Perhaps you have returned to your first sin (i.e. of fornicating with the Midianite women)?' [The officers] said [in reply], 'Not one man has been lost (i.e. not one man has fallen to sin).' [Moses] said to them, 'If so, why [do you need] an atonement?' They said, 'Though we escaped from sin, we did not escape from [sinful] thoughts.' Thus, 'And we have brought an offering to God.'" </blockquote>
<blockquote style="text-align: justify;">
The School of R. Yishmael taught: Why did Israel of that generation need atonement? Because they indulged their eyes with lewdness. R. Sheshes said: Why does Scripture enumerate the outward ornaments (i.e. anklets, bracelets, and rings) with the inner ornaments (i.e. the <i>kumaz</i>, which the Talmud previously explained to refer to an ornament that a woman wore upon her gentalia)? To tell you that one who gazes upon a woman's little finger is as though he gazed upon the genitalia.</blockquote>
<div style="text-align: justify;">
The Talmud tells us that the offering of gold by the soldiers was intended to atone for improper thoughts that they had experienced when they looked upon the Midianite women. Although they had not actually sinned with the women, they still recognized that atonement was necessary even for such inappropriate thoughts, given that they resulted from inappropriate gazing. Indeed, the Talmud concludes that not only is it forbidden to look upon a women's actual nakedness, it is even forbidden for a man to gaze upon a forbidden woman who is fully clothed, if he has intent to have pleasure from her beauty. (This is cited by the Rambam (<i>Hil. Issurei Biah</i> 21:2) and <i>Shulchan Aruch</i> (<i>Even Haezer</i> 21:1) as practical <i>halacha</i>.)</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
However, as important as it is for us to avoid sinful thoughts, there remains a huge difference between sinful thoughts and sinful deeds. The <i>Midrash Lekach Tov</i> (a Biblical commentary written by R' Toviah ben Eliezer in the 11th century) cites the Talmudic passage "מידי עבירה יצאנו מידי הרהור לא יצאנו" - "Though we escaped from sin, we did not escape from [sinful] thoughts" - and then states, "מלמד שהיו כולם צדיקים" - "This teaches us that they were all <i>tzadikim</i> (righteous men)." Despite the fact that they had gazed upon that which was inappropriate - "שזנו עיניהם מן הערוה" - which caused them to have sinful thoughts, the <i>Medrash Lekach Tov </i>still states that they were all <i>tzadikim</i>. It is all too common for those who struggle with sinful thoughts to see themselves as sinful and wicked, perhaps even irredeemably so. From the <i>Medrash Lekach Tov</i> we see that, as serious as this issue is, one who struggles with this problem can still be considered a <i>tzaddik</i>.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
I believe there is another important lesson implicit in this Talmudic teaching. Many of the commentaries (<i>Maharsha</i>, <i>HaRif</i> on <i>Ein Yakov</i>) point out that the dialogue between Moses and the officers was actually spread over a fair amount of time. Moses became angry with the officers in verse 14, when they returned with the Midianite women as captives, yet their response does not take place until much later, in verse 48, after they had killed the women, purified themselves, <i>kashered</i> the vessels, and divided the spoils - all of this according to Moses' instructions. All of this took time, at least several days. It was only then that the officers approached Moses with the offering of gold from the soldiers, and informed him that none of the soldiers had actually sinned with the Midianite women.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
I believe that this provides us with a model for how one should respond to criticism from one's <i>rebbi</i> (Torah teacher). If your teacher or rabbi accuses you of doing something improper, one's initial response should not be to immediately deny the accusation. Rather, the first thing one should do is to listen to what your teacher says and to follow his instructions. Only later, after one has fully complied with his teacher's instructions, is it time to approach him and to clear your name. (As should be obvious, of course, there may be cases where such an approach is not feasible.)</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-1538995181010950402013-07-04T02:36:00.000-04:002015-09-11T18:14:41.235-04:00The Mitzva of Patriotism<blockquote style="text-align: justify;">Thus says the Lord of hosts, the God of Israel, to all who are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon:</blockquote><blockquote style="text-align: justify;">Build houses and settle, plant gardens and eat their fruit. Take wives and beget sons and daughters, and take wives for your sons and give your daughters to men, and they shall bear sons and daughters; become numerous there and do not diminish. <b>And you shall seek the peace of the city where I have caused you to be carried away captives, and pray to the Lord for it; for in its peace shall you have peace. (</b><i>Jeremiah</i> 29:4-7)</blockquote><blockquote style="text-align: justify;">Rabbi Chanina, the deputy Kohen Gadol, says: Pray for the welfare of the government, for without the fear [of the government] a man would swallow fellow alive. (Talmud - <i>Avos</i> 3:2)</blockquote><div style="text-align: justify;">Rabbi Samson Raphael Hirsch (d.1888) writes (<i><a href="http://amzn.to/1UMBOL0" target="_blank">Horeb</a> </i>ch. 96) that we learn from from these verses in Jeremiah that “in whichever land Jews shall live as citizens, as inhabitants, or enjoying special protection, they shall honor and love the princes and Government as their own, contribute with every possible power to their good, and fulfill all the duties towards prince and land which a subject owes to his prince, an inhabitant to his land, and a citizen to his country.”</div><br />
<div style="text-align: justify;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmomn3L0SYo_G5sQIW7lLE2Oq0W6g-ZdnfLskKS1lmjw54rzAgG05Hskg2XRZMfzXJ_pCG5BQ_QR17IontQOSdcfY7vNQMcPZWVtUeTFfOf9cvdD7_mxBhqd5UyrPDRydOdk6XSmtuRP6N/s1600/Hirsch%252C+R%2527+Samson+Raphael.bmp" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmomn3L0SYo_G5sQIW7lLE2Oq0W6g-ZdnfLskKS1lmjw54rzAgG05Hskg2XRZMfzXJ_pCG5BQ_QR17IontQOSdcfY7vNQMcPZWVtUeTFfOf9cvdD7_mxBhqd5UyrPDRydOdk6XSmtuRP6N/s200/Hirsch%252C+R%2527+Samson+Raphael.bmp" width="149" /></a></div>“It is… Israel’s religious duty, a duty imposed by God and no less holy than all the others, in whatever land they dwell in, not only to fulfill all the duties which the laws of that land explicitly lay down, but, over and above that, to do with thought, word, and deed everything that can contribute to the weal of that nation.”</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">“This duty is an unconditional duty and not dependent upon whether the State is kindly intentioned towards you or is harsh.”</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Indeed, it should be noted that Jeremiah was speaking to people who had been forcibly exiled from their land and taken to Babylonia against their will. Even under such conditions, they were still obligated to "seek the peace" of their host country. As Rabbi Joseph Breuer (d.1980) notes, in his <a href="http://amzn.to/1FCG74I" target="_blank">commentary on Jeremiah</a>, “God requires the <i>golah</i> (exiled community) to help promote, with selfless devotion, the welfare of the foreign land in which they dwell. The exiles are bidden to perceive their own welfare as so closely linked with that of their host nation that they will pray to God for a nation that has dealt them the most grievous wounds.”</div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Similarly, the commentators on <i>Avos</i> (<i>Ruach Chaim</i>, <i>L'Zeicher Yisrael</i>, R' Hertz) note that Rabbi Chanina lived at a time shortly before the destruction of the second Temple, when the Jewish people were under oppressive Roman rule, and was instructing his fellow Jews to nevertheless pray for the welfare of the Roman government. In his <a href="http://amzn.to/1ik6zLA" target="_blank">commentary on <i>Avos</i></a>, Rabbi Marcus Lehmann (d.1890) stresses this point:</div><blockquote style="text-align: justify;">There are, of course, governments that hardly live up to the ideal--governments that allow arbitrary judgments to take the place of the law, that show preference to some classes of citizens at the expense of others, governments whose executive organs are corrupt. Should the Jew be an obedient citizen to a corrupt government? </blockquote><blockquote style="text-align: justify;">Rabbi Chanina lived under such a government. The Roman hegemony was cruel, corrupt, and tyrannical, yet he taught his disciples to pray continually for its welfare because even an unfair and despotic government is a thousand times better than anarchy and no government at all.</blockquote><div style="text-align: justify;"><a href="http://www.flickr.com/photos/eliezera/8978223545/" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;" title="Stars and Stripes"><img alt="Stars and Stripes" src="http://farm8.staticflickr.com/7296/8978223545_35c1589a40_m.jpg" height="133" width="200" /></a>If we are obligated to be loyal and patriotic citizens even in lands in which we are oppressed, then how much greater is our obligation towards a country which has always treated us with great kindness! Every day that we live in the United States our obligation of <i>hakaras hatov</i> – gratitude – to the United States increases to higher levels. In 1976 Rabbi Shimon Schwab (d.1995) wrote an essay regarding the American Bicentennial. In this essay he states, in part:</div><blockquote style="text-align: justify;">[T]his Bicentennial year gives us a welcome opportunity to express our Jewish gratitude to this nation which has opened its gates to receive millions of us. Jews from all over the globe, who otherwise might have perished in the hell holes of the old world. Here we have found, during the last centuries, a haven of refuge free from pogroms, expulsions, crusaders, inquisitions, concentration camps and gas chambers. The only country where Jews were never burned at the stake or perched in ghettos and where they were not made to wear a badge of shame. Here in America, the Books of the Torah were never burned or censored, and the freedom to teach and practice the laws of G-d was never curtailed or questioned.</blockquote><blockquote style="text-align: justify;">… [T]his country has the immense זכות (merit) to be the host to hundreds of thousands of Torah Jews who enjoy the freedom the serve השי"ת (God) without restrictions. All this imposes upon us an ever mounting debt of gratitude which we repay by loyalty to and concern for this nation and by the strict adherence to the laws of the land (דינא דמלכותא).</blockquote><blockquote style="text-align: justify;">Such gratitude is of course in reality directed to the Ruler over all nations who permitted us to find shelter and a haven of opportunity in these United States for the welfare of which we pray and whose peace we seek. (<i><a href="http://amzn.to/1UMCjVs" target="_blank">Selected Writings</a></i>, ch. 33)</blockquote><hr /><div style="text-align: center;"><iframe style="width:120px;height:240px;" marginwidth="0" marginheight="0" scrolling="no" frameborder="0" src="//ws-na.amazon-adsystem.com/widgets/q?ServiceVersion=20070822&OneJS=1&Operation=GetAdHtml&MarketPlace=US&source=ss&ref=ss_til&ad_type=product_link&tracking_id=oliveseedl-20&marketplace=amazon®ion=US&placement=0900689404&asins=0900689404&linkId=SNVCCQUDYB2LNUCA&show_border=true&link_opens_in_new_window=true"><br />
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</iframe> <iframe style="width:120px;height:240px;" marginwidth="0" marginheight="0" scrolling="no" frameborder="0" src="//ws-na.amazon-adsystem.com/widgets/q?ServiceVersion=20070822&OneJS=1&Operation=GetAdHtml&MarketPlace=US&source=ss&ref=ss_til&ad_type=product_link&tracking_id=oliveseedl-20&marketplace=amazon®ion=US&placement=0935063501&asins=0935063501&linkId=VWOGLRRERKSSRTGY&show_border=true&link_opens_in_new_window=true"><br />
</iframe> </div>LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-71746402413886466922013-06-27T23:02:00.000-04:002013-06-27T23:14:26.694-04:00Pinchas - The Zealotry of Phinehas<div style="text-align: justify;">
The previous <i>parsha</i> ended with the the violent act of zealotry of Phinehas, who killed a Jewish man that was engaging in public fornication with a Midianite woman, thereby saving the Jewish people from a plague. <i>Parshas Pinchas</i> begins immediately following this incident, with God's declaration to Moses:</div>
<blockquote style="text-align: justify;">
Phinehas, the son of Eleazar, the son of Aaron the priest, has turned My anger away from the children of Israel, in that he was very jealous for My sake among them, and I have not destroyed the children of Israel in My jealousy. Therefore say, Behold, I give to him My covenant of peace. And it shall be for him and his children after him, a covenant of eternal priesthood; because he was jealous for his God, and made atonement for the children of Israel.</blockquote>
<div style="text-align: justify;">
The commentaries note that the Torah emphasizes the lineage of Phinehas, going back two generations, to his grandfather, Aaron the priest. This is particular significant, given that the Torah had already introduced us to Phinehas, and his lineage, just three verses previously.<br />
<br />
The Talmud (<i>Sanhedrin</i> 82b, cited by Rashi here) explains why Phinehas' lineage is emphasized:<br />
<blockquote dir="rtl" style="text-align: justify;">
התחילו שבטים מבזין אותו ראיתם בן פוטי זה שפיטם אבי אמו עגלים לעבודת כוכבים והרג נשיא שבט מישראל בא הכתוב ויחסו פנחס בן אלעזר בן אהרן הכהן</blockquote>
<blockquote style="text-align: justify;">
[After the incident,] the tribes began to disparage Phinehas, saying, "See this son of Puti, whose maternal grandfather fattened calves for idolatry, and he has killed a prince of a tribe of Israel!" Scripture [therefore] came and stated his lineage: Phinehas, the son of Eleazar, the son of Aaron the Priest.</blockquote>
(Rashi, on the Talmud, explains, that Phinehas' father, Eleazar, had married one of the daughters of Jethro - who was also known as Putiel. Jethro has originally been an idolatrous priest.)<br />
<br />
On the simple level, this attack against Phinehas was entirely unjustified and represented nothing more than the type of anger that would be expected after such an incident. Now matter how justified Phinehas' action was, and no matter how beneficial it may have been to the nation, the reality is that after a violent incident such as this, there will inevitably be some very strong negative emotions.<br />
<br />
However, if this were nothing more than the usual angry words that tend to float around after any incident of this sort, there would be no reason for the Torah and the Sages to record the exact nature of the complaint. The fact that this information has been transmitted to us indicates that there is something more significant going on. It would seem that the disparaging remarks about Phinehas' ancestry were, at least at first glance, justifiable, and it was therefore necessary for the Torah to emphasize that Phinehas was also the grandson of Aaron the priest.<br />
<br />
Phinehas' act of zealotry, in which he unilaterally acted to execute a sinner, is obviously one fraught with difficulty on many levels.While, in the final analysis, there is indeed a principle that certain sins, such a public fornication with a non-Jewish woman, are indeed subject to a special law that "zealots may kill him" (קנאים פוגעים בו), in practical terms this law is extremely limited in scope. Many commentaries emphasize that one of the conditions required for a person to act on this principle is that they must be genuinely motivated purely out of love and "jealousy" for God. Any other motivation renders the act forbidden.<br />
<br />
Thus, when the Jewish people looked at Phinehas, who alone, of all the great men in Israel, had chosen to act in this manner, they were deeply skeptical that his actions had been motivated purely by his moral outrage at the desecration of God's honor. After all, he was himself the grandson of an idolatrous priest, and, in fact, the son of a Midianite woman! Perhaps his motivation derived from other, less pure elements, that he had received through his non-Jewish ancestry. It was only with through God's revelation that it became clear that Phinehas' zealotry was rooted entirely his love of God, and that his actions were worthy of the grandson of Aaron the priest.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com1tag:blogger.com,1999:blog-3027817976851056094.post-35545063495507483702013-06-27T20:27:00.000-04:002013-06-27T20:27:16.277-04:00Questions from a College Student<div style="text-align: justify;">
<blockquote class="tr_bq">
Some time ago, I received the following series of questions from a (non-Jewish) college student from a course she was taking. These were questions that she had to answer about several different religions, and she had been referred to me as a resource on Judaism. I have edited the questions slightly, to focus specifically on Judaism (as the original questions were written with reference to multiple religions).</blockquote>
</div>
<hr />
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b>How would Judaism react to the following issues:</b><br />
<br />
<ul>
<li><b>Animal testing </b></li>
</ul>
<br />
Judaism recognizes a general prohibition against causing unnecessary suffering to animals. (This prohibition is derived from several Biblical sources, including Exodus 23:5.) Thus, for example, virtually all Jewish authorities prohibit hunting for sport. Even when the use of animals is permitted, which is the general rule for human benefit (e.g. food, clothing, labor), there is still an obligation to refrain from causing excessive suffering. With regard to animal testing and experimentation, the general approach taken by most authorities is that, assuming steps are taken to avoid unnecessary suffering, animal testing and experimentation is permitted as long as it provides a real and non-trivial benefit to human beings. However, while simple in principle, practical application of this rule can be complex, and can only be determined on a case-by-case basis.<br />
<br />
<ul>
<li><b>Famine</b></li>
</ul>
<br />
(I’m not clear on what the “issue” of famine is in the first place. I am going to assume that the question is what the Jewish position is on helping people that are suffering from famine (although that would seem to be rather obvious).)<br />
<br />
Judaism has always stressed charity as a moral obligation and providing aid to those who are suffering from starvation and famine is obviously an integral part of that obligation. In practical terms, when one personally encounters such suffering there is a clear obligation to provide aid to the best of one’s ability. There is also a broad moral obligation to make efforts to provide aid to suffering people wherever they may be, but what this means in practical terms must be dealt with on a case by case basis.<br />
<br />
<ul>
<li><b>Women’s reproductive rights</b></li>
</ul>
<br />
In general, the terminology of “rights”, rather than obligation, is foreign to traditional Jewish thought. Like every aspect of life, reproduction is encompassed by a number of laws and obligations in Judaism. There is a basic commandment to “be fruitful and multiply” (<i>Genesis</i> 1:28), which is understood to bear within it a prohibition against engaging in any kind of birth control (unless medically necessary). Abortion is forbidden as a crime akin to murder, and is only permitted when necessary to save the life of the mother. Again, outside of clear medical emergencies, the exact application of these rules can be complex and can only be determined on a case-by-case basis.<br />
<br />
<ul>
<li><b>Environmental concerns</b></li>
</ul>
<br />
There are many traditional Jewish teachings that indicate that, although God has given the earth to mankind to use for his benefit, we are expected to do so in a responsible manner. Wanton wastefulness is explicitly forbidden by Jewish law. (Maimonides, <i>Mishneh Torah</i>, <i>Hil. Melachim</i> 6:8-10) There are also sources that indicate an obligation to maintain the public domain in an aesthetically pleasing manner, and to avoid damaging the environment in a way that harms other people.<br />
<br />
<ul>
<li><b>Homosexuality</b></li>
</ul>
<br />
Judaism absolutely prohibits engaging in any form of homosexual relations. Male homosexual relations is explicitly forbidden by the Torah (<i>Leviticus</i> 18:22, 20:13) as a crime bearing the death penalty. The prohibition against female homosexual relations is derived from <i>Leviticus</i> 18:3, and while completely forbidden, is of a less severe nature. It should be noted that all of this refers only to actual relations. Sexual orientation per se is of no significance in Jewish law.<br />
<br />
<b>What does Judaism teach about what happens in death? Reincarnation and the soul?</b><br />
<br />
Judaism absolutely recognizes the existence of the “soul”, which can be best understood as the non-physical locus of the human personality. One of the basic foundations of Judaism is the concept of reward and punishment, i.e. that God rewards us for our good deeds and punishes us for our (unrepented) bad deeds. Included in this principle is the concept that the primary domain of reward and punishment is the afterlife.<br />
<br />
The concept of reincarnation does exist in Judaism, however the concept is markedly different from popular conceptions of the idea.<br />
<br />
<b>How does Judaism view God? Does an all-powerful God allow people to suffer?</b><br />
<br />
Judaism defines God as the omnipotent and omniscient Source of Existence. All existence is dependent upon Him, but He is not dependent on anything. He is the only true Power in the universe, and nothing can happen against His will. This includes that which we perceive as evil. As the prophet Isaiah said, “I am the LORD, and there is none else, beside Me there is no God... That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else; I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.” (<i>Isaiah </i>45:5-7)<br />
<br />
<b>How can a person reach salvation in Judaism?</b><br />
<br />
The general theme of “Salvation” is a Christian concept that does not carry over well to Judaism. Of course, when we are threatened with destruction, either as individuals or as a group, we pray to God for salvation from destruction. Similarly, when we have sinned we are required to repent and pray to God to forgive us and save us from our iniquity. However, the general idea that a human being is, by nature, “unsaved” is foreign to Judaism.<br />
<br />
<b>What is the meaning or purpose of life in Judaism?</b><br />
<br />
Judaism sees the purpose and goal of human life as striving to achieve an ever-growing connection with God. One achieves this connection through the fulfillment of God’s commandments, prayer, and the study of His Torah.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-20682246315654737982013-06-25T12:23:00.001-04:002013-06-25T12:23:12.371-04:00Tisha B’Av – The Ninth of Av<blockquote style="text-align: justify;">
On the Ninth of Av it was decreed on our fathers that
they would not enter the Land (of Israel)
[<i>Bamidbar</i> 14], the Temple was destroyed
the first time and the second time, Beitar (the stronghold of the Bar Kochba
rebellion) was captured, and the city (of Jerusalem)
was plowed under.
<br />
<div align="right">
<i>Talmud Taanis 4</i></div>
</blockquote>
<div style="text-align: justify;">
As the anniversary of the most tragic events in Jewish
history, the ninth of Av is the most important day of mourning in the Jewish
year. Other than Yom Kippur, it is the only fast day in the year that lasts a
full night and day. All other fasts begin in the morning and end that night. <i>Tisha
B’Av</i> begins at sundown and continues till the following nightfall. <i>Tisha
B’Av</i> carries several additional prohibitions that are not required by the
other fasts.</div>
<div style="text-align: justify;">
<br /></div>
<h3>
Prohibitions</h3>
<div style="text-align: justify;">
The following is a list of the basic prohibitions on <i>Tisha
B’Av</i>:</div>
<ul>
<li style="text-align: justify;">We are forbidden to eat or drink
anything for the entire period. (A person who has difficulty fasting for health reasons should consult a rabbi.)</li>
<li style="text-align: justify;">It is forbidden to wash oneself,
even just one finger. The only exception is the required washing upon rising in
the morning and after using the bathroom. Even in these cases we may only wash
until the knuckles. If one has soiled his hands he is permitted to clean the
soiled area only.</li>
<li style="text-align: justify;">It is forbidden to wear leather shoes. (There is no prohibition against other leather items.)</li>
<li style="text-align: justify;">Marital relations are forbidden.</li>
<li style="text-align: justify;">With several exceptions, one may
not study Torah on <i>Tisha B’Av</i> because the study of Torah brings joy. The
exceptions are the book of <i>Eichah</i> (<i>Lamentations</i>),
the book of <i>Job</i>, the “bad” passages
in <i>Yirmiyah</i> (omitting the passages of
consolation), and various Talmudic and Midrashic passages which deal with the
destruction of the first and second Temples and with the laws of mourning. Even in these
cases we are not permitted to study in depth.</li>
<li style="text-align: justify;">We are not permitted to greet each
other on <i>Tisha B’Av</i>, even to say good morning. If you encounter someone
who is unaware of this law and he greets you, it is best to inform him of the law (in a polite manner) so
that he will not resent your non-response. If this is not possible, then one
should respond in a low voice and with a somber manner.</li>
<li style="text-align: justify;">The night of <i>Tisha B’Av</i> and
the following day until <i>chatzos hayom</i> (midday) we do not sit in a normal chair.
Instead, we sit on the ground or on a low stool.</li>
<li style="text-align: justify;">It is best to avoid work on <i>Tisha
B’Av</i> until <i>chatzos hayom</i> (midday).</li>
<li style="text-align: justify;">One should not go for pleasurable
walks or engage in any other activity that might distract from the mourning.</li>
</ul>
<div style="text-align: justify;">
<br /></div>
<h3>
The Day Before</h3>
<div style="text-align: justify;">
Although the fast itself begins at sunset,
certain aspects of the mourning of <i>Tisha B’Av</i> begin earlier. From <i>chatzos hayom</i> (midday) of the eighth of Av and on it is best to refrain from Torah study in the same manner that
one must on <i>Tisha B’Av</i> itself. However, many authorities are lenient in this
matter. Certainly one should not engage in frivolous activity but should
prepare himself for the upcoming fast.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It is customary to eat a meal before <i>Mincha</i> (afternoon prayers). This meal carries no restrictions. It is customary to eat
well at this meal in preparation for the fast, but care must be taken not to
overeat so that one can eat the <i>Seudah
HaMafsekes</i> comfortably.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<i>Tachanun</i> is not recited during <i>Mincha</i>.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
After the <i>Mincha</i>
prayers it is customary to eat the last meal. This meal is called the <i>Seudah HaMafseket </i>(Separating Meal). It
is forbidden to eat more than one cooked food at this meal. (This includes
any form of cooking even roasted, fried, or pickled.) Meat, wine and fish are
forbidden. Intoxicating drinks should be completely avoided. </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The meal is eaten sitting on the ground or a low seat. It
is customary to eat a hard-boiled egg (which serves as the cooked food). It is
also customary to eat a piece of bread dipped into ashes and to declare, “This is the
Tisha B’Av meal.”</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
During the meal, three men should not sit together so that
they will not have to recite the <i>Birchas
HaMazon</i> (Grace after Meals) as a group (<i>mezuman</i>). If they do eat together they still do
not form a group.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
When the eve of <i>Tisha B’Av</i> falls out on Shabbat, none of these restrictions apply.</div>
<div style="text-align: justify;">
<br /></div>
<h3>
Tisha B’Av Night</h3>
<div style="text-align: justify;">
All of the prohibitions of <i>Tisha B’Av</i> begin at
sundown. It is therefore necessary to remove one’s leather shoes shortly before
sundown.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It is customary to remove the <i>paroches</i> (curtain) from the <i>Aron
Hakodesh</i> (Holy Ark) in the synagogue before <i>Maariv</i> (evening prayers).
It is also customary to reduce the lighting in the synagogue. (In many synagogues, it is customary to pray
by candlelight on <i>Tisha B'Av</i> night.)</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
After <i>Maariv</i> is
completed, the book of <i>Eichah</i> (<i>Lamentations</i>)<i> </i>is read
aloud to the congregation. After <i>Eichah</i>
is completed, the congregation recites <i>Kinos</i>,
poetic prayers of lamentation.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It is proper for a person to sleep in a less comfortable
manner than he is normally accustomed to. If he usually sleeps with two pillows then he
should sleep with only one. Some have the custom to sleep on the ground on the
night of <i>Tisha B’Av</i> and to rest their head on a stone.</div>
<div style="text-align: justify;">
<br /></div>
<h3>
Tisha B’Av Day</h3>
<div style="text-align: justify;">
At <i>Shacharis</i> (morning prayers) on <i>Tisha
B’Av </i>morning, <i>talis </i>and <i>tefillin </i>are not worn. (They are worn
during <i>Mincha</i> instead.) The small <i>tzitzit</i> is still worn but no blessing is
recited. <i>Tachanun</i> is not recited. The
Torah is taken out and the portion of <i>Deuteronomy</i>
4:25-40 is read and the <i>haftarah</i> from
<i>Isaiah </i>8:13 - 9:23.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
After the Torah reading the congregation recites <i>Kinos</i>. This should last until a little
before <i>chatzos hayom</i> (midday). After <i>Kinos</i>
the prayers are completed. <i>Lamnatzeach</i>
and the second verse of <i>Uvo L’Tzion</i> (<i>V’Ani Zot Briti…</i>) are omitted. Some do
not say <i>Shir Shel Yom</i> now but wait
until <i>Mincha</i>.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It is proper for every person to read the book of <i>Eichah</i> again.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
After <i>chatzos hayom</i> (midday) it is permissible to sit on an
ordinary seat.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
At <i>Mincha</i> we don
<i>talis </i>and <i>tefillin</i>. The Torah is taken out and the standard portion and <i>haftarah</i> for fast days is read. <br />
<br /></div>
<div style="text-align: justify;">
During the <i>Amida</i> (silent, standing prayer) the following prayer is
inserted in the blessing of <i>V’LeYerushalayim
Ircha</i>:</div>
<blockquote style="text-align: justify;">
HaShem our God, console the mourners of Zion and the mourners of Jerusalem,
and the city that is mournful, destroyed, shamed, and desolate. Mournful
without her children, destroyed without her residences, shamed without her
honor, and desolate without inhabitant. She sits with her head covered, like a
barren woman who does not give birth. She has been devoured by the legions, and
conquered by the worshipers of foreign powers, and they put your people, Israel, to the
sword and willfully murdered the devout [servants] of the High One. Therefore Zion cries bitterly, and Jerusalem raises her voice, “My heart! My
heart [aches] on the slain! My stomach! My stomach [aches] on the slain!” For
You, God, with fire you burned her, and with fire you will rebuild her, as
it is said, “And I will be for her, says God, a wall of fire around her, and
I will be a glory within her.”(Zechariah 2:9) Blessed are You, God, Who
consoles Zion and builds Jerusalem.</blockquote>
<div style="text-align: justify;">
<br /></div>
<h3>
The Night After Tisha B’Av</h3>
<div class="MsoBodyText">
<i>Tisha B’Av</i> ends at nightfall. Even though the fast
ends that night, it is proper to not eat meat or bathe until <i style="text-align: justify;">chatzos hayom</i><span style="text-align: justify;"> (midday)</span> the following day. This is because the <st1:city w:st="on">Temple</st1:city>
continued to burn into the tenth day.</div>
<div style="text-align: justify;">
<br /></div>
<h3>
Shabbos and Tisha B’Av</h3>
When the ninth of Av falls out on Shabbos then the fast is
postponed until Sunday. In such a case, while one should still abstain from meat and bathing the following night, one need not do so the next day.LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-89555120219698807272013-06-25T12:22:00.001-04:002013-06-25T12:22:41.130-04:00The Three Weeks<div style="text-align: justify;">
The three weeks that begin on the <a href="http://shesileizeisim.blogspot.com/2013/06/shiva-asar-btamuz-seventeenth-of-tamuz.html"><span style="text-align: justify;">17</span><sup style="text-align: justify;">th</sup></a><span style="text-align: justify;"><a href="http://shesileizeisim.blogspot.com/2013/06/shiva-asar-btamuz-seventeenth-of-tamuz.html"> of Tamuz</a> </span>and end on <a href="http://shesileizeisim.blogspot.com/2012/07/tisha-bav-purpose-of-fasting.html">Tisha B’Av</a> are a period of mourning for the Jewish people. It was during this period that both of our Holy Temples were destroyed.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
There are two periods within these three weeks. During the period beginning from <span style="text-align: justify;">17</span><sup style="text-align: justify;">th</sup><span style="text-align: justify;"> of Tamuz </span>until the end of the month of Tamuz (a period of twelve days) the mourning is not as intense. The mourning during the final nine days, beginning with the first of Av until Tisha B’Av, is intensified and many additional practices of mourning are added. (This is according to Ashkenazic practice. According to Sefardic practice, the mourning is only intensified during the actual week in which Tisha B'Av falls.)</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
During the first twelve days the following practices are observed:</div>
<div>
<ul>
<li style="text-align: justify;">We do not perform weddings.</li>
<li style="text-align: justify;">We do not make the blessing <i>shehechyanu</i>. We therefore avoid purchasing or wearing new garments which require this blessing during this period.</li>
<li style="text-align: justify;">We do not shave or get a haircut.</li>
<li style="text-align: justify;">We do not listen to instrumental music.</li>
</ul>
</div>
<div style="text-align: justify;">
During the final nine days we continue to follow these restrictions in addition to which we add the following practices:</div>
<div>
<ul>
<li style="text-align: justify;">We do not eat meat or drink wine except on Shabbos.</li>
<li style="text-align: justify;">We do not do construction when its primary purpose is pleasure (such as building a swimming pool) or aesthetic (such as painting).</li>
<li style="text-align: justify;">We avoid pleasurable bathing during this period.</li>
<li style="text-align: justify;">We do not launder clothing during this period nor do we wear fresh clothing (except for Shabbos).</li>
<li style="text-align: justify;">We do not trim our fingernails during this period.</li>
</ul>
</div>
<div style="text-align: justify;">
There are many leniencies that can be relied upon with regard to these restrictions in cases of significant difficulty. In any such case, one should consult a competent rabbi.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-16898560183474221152013-06-25T12:20:00.002-04:002013-06-25T12:21:51.144-04:00The Interruption of the Tamid Sacrifice<div style="text-align: justify;">
<span style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">One
of the tragic events of the <a href="http://shesileizeisim.blogspot.com/2013/06/shiva-asar-btamuz-seventeenth-of-tamuz.html">17<sup>th</sup> of Tamuz</a> was the interruption of
the <i>korban tamid</i> (the daily offering of two sheep in the Temple). <o:p></o:p></span><span style="text-align: justify;">There is some disagreement in the sources as to when this happened (or, more accurately, which interruption of the </span><i style="text-align: justify;">Tamid</i><span style="text-align: justify;"> service is commemorated on the 17th of Tammuz). Maimonides writes that this occurred prior to the destruction of the first Temple, when </span><st1:city style="text-align: justify;" w:st="on">Jerusalem</st1:city><span style="text-align: justify;"> was under siege and they were unable to get the necessary sheep. Others say that it occurred prior to the the destruction of the second Temple. And some say that this refers to an interruption of the </span><i style="text-align: justify;">Tamid</i><span style="text-align: justify;"> service that took place at an earlier part of the second Temple period, under Hasmonean rule.</span><br />
<span style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;"><br /></span>
<span style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">In
order to understand what happened at that time, we will first need to quickly review some
history. At the beginning of the second Temple period, when the Jewish people returned to the land of Israel and rebuilt the Temple, they did so under Persian rule. When the Greeks, led by Alexander the Great, conquered the Persian empire, the Jewish commonwealth also came under Greek rule. After some time, the Greeks began to oppress the Jews and attempted to outlaw the observance of Judaism. The Jewish people, under the leadership of the priestly Hasmonean family, revolted against the Greeks. After their miraculous victory (celebrated on <a href="http://shesileizeisim.blogspot.com/2011/12/history-of-chanuka.html">Chanukah</a>), the Hasmonean family became the kings of the Jewish commonwealth in the land of Israel. </span>The Hasmonean family ruled for a little more than a century, until they were displaced by Herod (with the support of the Romans). </div>
<div class="MsoNormal">
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Although the early Hasmonean leaders were truly righteous and great men, over time their
descendants were not always so good. Towards the end of the Hasmonean period, there was a struggle between two Hasmonean brothers, Hyrcanus and Aristobulus (the sons of the previous king, Alexander Jannaeus), over who should be king which eventually led to war. Hyrcanus allied himself with a non-Jewish king and made a siege on Jerusalem. (It was during this siege that the <i>Tamid</i> service was interrupted.) Eventually the famous Roman general, Pompey, got involved, and when all was done, the Romans had become the ruling power in Jerusalem. Thus, the struggle between Hyrcanus and Aristobulus was what first enabled the Romans to assume control over the land of Israel, which ultimately led to the destruction of the Jewish commonwealth and the second Temple.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It is is significant that the initiating event that ultimately led to the destruction of the Temple and the exile of the Jewish people was a struggle between two jealous brothers, for the Talmud (<i>Yoma</i> 9b) tells us that the second Temple was destroyed because of the sin of <i>sinas chinam</i> - unjustified hatred. As Jews, we believe that God directs the events of history, and nothing simply happens on its own. This event was a sign, both to the people of that time and for all generations, of the inseparable connection between our relationship with God - symbolized by the Temple - and our relationship with our fellow men.</div>
</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-65592904955970685732013-06-25T12:18:00.000-04:002013-06-25T12:18:51.023-04:00Shiva Asar B’Tamuz – The Seventeenth of Tamuz<div>
<div style="text-align: justify;">
The Seventeenth of Tamuz is the anniversary of several
tragic events in Jewish history.</div>
<div style="text-align: justify;">
</div>
<ol>
<li style="text-align: justify;">The <i>luchot</i>
were broken on this day when Moses came down from Sinai and found the Jews
worshiping the golden calf.</li>
<li style="text-align: justify;">The <i>Tamid</i>
(daily) sacrifice was discontinued on this day. (There is some disagreement in the sources as to when this happened (or, more accurately, which interruption of the <i>Tamid</i> service is commemorated on the 17th of Tammuz). Maimonides writes that this occurred prior to the destruction of the first Temple, when <st1:city w:st="on">Jerusalem</st1:city> was under siege and they were unable to get the necessary sheep. Others say that it occurred prior to the the destruction of the second Temple. And some say that this refers to an interruption of the <i>Tamid</i> service that took place at an earlier part of the second Temple period, under Hasmonean rule.)</li>
<li style="text-align: justify;">The Romans penetrated the city walls of Jerusalem on this day prior to the destruction of the second Temple.</li>
<li style="text-align: justify;">An idol was erected in the Temple on this day. (There is a difference of opinion in the Talmud (<i>Yer.
Taanis</i> 4:5) whether this is talking about the first or second <i>Beit
HaMikdash</i>.)</li>
<li style="text-align: justify;"><span style="font-size: 7pt;"> </span><span dir="LTR">The Torah was burnt on this day by
Apustemus, one of the Greek oppressors.</span></li>
</ol>
</div>
<div class="MsoNormal">
<div style="text-align: justify;">
In memory of these events we are required to fast on this
day to inspire ourselves to repentance.</div>
<div style="text-align: justify;">
<br /></div>
</div>
<div class="MsoNormal">
<div style="text-align: justify;">
The fast begins at the break of dawn and ends at nightfall.
During this time we neither eat nor drink any food whatsoever, not even water.
Even though we are, strictly speaking, permitted to bathe on this fast day
(unlike Tisha B’Av and Yom Kippur) the custom is not to bathe on <i>Shiva Asar
B’Tamuz</i>.</div>
</div>
<div class="MsoNormal">
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Pregnant or nursing women, as well as anyone else for whom
fasting may be a health problem should consult with a rabbi whether they are
permitted to fast. Children below the age of majority (<i>bar</i> or <i>bat
mitzvah</i>) do not fast. (In some communities, it is customary for children to
begin fasting a short time before they become bar/bat mitzvah.)</div>
</div>
<div class="MsoNormal">
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
It is important to recognize that <a href="http://shesileizeisim.blogspot.com/2012/07/tisha-bav-purpose-of-fasting.html">the primary idea behind a fast</a> is to meditate on the fact that these sufferings came upon us because the
sins of our ancestors, sins which we continue to commit, and that we must
repent. Someone who fasts but spends the day in frivolous activity has
completely missed the point.</div>
</div>
<div style="text-align: justify;">
<br /></div>
<div class="MsoNormal">
<div style="text-align: justify;">
The fast of <i>Shiva Asar B’Tamuz</i> marks the beginning of
a <a href="http://shesileizeisim.blogspot.com/2013/06/the-three-weeks.html">three-week period</a> of national mourning for the Jews that is completed on <i><a href="http://shesileizeisim.blogspot.com/2013/06/tisha-bav-ninth-of-av.html">TishaB’Av</a></i>, the ninth of Av.</div>
</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-26038419814810344302013-05-30T01:02:00.000-04:002013-05-30T01:02:07.104-04:00Shelach - Challah and the Purpose of Creation<div style="text-align: justify;">
In <i>Parshas Shelach</i> we read about the <i>mitzva</i> of <i>hafrashas challah</i> - setting aside a portion of our dough for the Kohanim. The Torah states (Numbers 15:17-20):</div>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
וידבר ה' אל משה לאמר: דבר אל בני ישראל ואמרת אלהם בבאכם אל הארץ אשר אני מביא אתכם שמה: והיה באכלכם מלחם הארץ תרימו תרומה לה': ראשית ערסתכם חלה תרימו תרומה כתרומת גרן כן תרימו אתה: מראשית ערסתיכם תתנו לה' תרומה לדרתיכם:</blockquote>
<blockquote style="text-align: justify;">
And God spoke to Moses, saying: Speak to the children of Israel and say to them, When you come to the land to which I am bringing you. It shall be, that when you eat from the bread of the land, you shall set aside a portion for God. You shall set aside a loaf from the first of your dough; you shall set it aside like the the portion that is set aside from the threshing-floor. Of the first of your dough you shall give to God a portion throughout your generations.</blockquote>
<div style="text-align: justify;">
Although the Biblical obligation of <i>challah</i> does not currently apply (and, even when applicable, it only applies in the land of Israel), there is a Rabbinic obligation to separate <i>challah</i> from our dough at all times and places.</div>
<br />
<div style="text-align: justify;">
The <i>medrash</i> (בראשית רבה א:ד) states that <i>challah</i> is one of a small group of <i>mitzvos</i> in the merit of which the world was created, and they find an allusion to creation in the use of the term "<i>reishis</i>" - "beginning" - in the verses quoted above.<sup><span style="font-size: xx-small;">[1]</span></sup></div>
<br />
<div style="text-align: justify;">
The <i>Shelah HaKadosh</i> (R' Isaiah Horowitz, d.1630)<sup><span style="font-size: xx-small;">[2]</span></sup> writes that, while we can readily understand what the Sages meant when they said that the world was created for the sake of the Torah, or for Israel (as we find in Rashi on Genesis 1:1), as these refer to broad general concepts that ultimately include everything, it is difficult to understand why <i>challah</i> is singled out from all the other commandments as being of such significance. Clearly, the <i>medrash</i> is telling us that <i>challah </i>represents a broader concept that, when properly understood, can be seen as ultimately including the entire Torah, and, indeed, the entire purpose of Creation.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The <i>Shelah HaKadosh </i>answers that man is intended to serve God by fulfilling His Torah with both his body and soul, achieving such a <i>deveikus</i> (connection) with God and His Torah that even the physical body becomes sanctified. Yet, asks the <i>Shelah Hakadosh</i>, how can the physical body ever achieve a true <i>deveikus</i> with the spiritual as long as it is still bound to the physical need for food? How can we truly sanctify our physical bodies when, no matter what we accomplish, our inescapable appetite for food will inevitably bring us back to our physical, animal nature?</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The solution to this problem, the<i> Shelah HaKadosh</i> writes, is that God has given us the ability to sanctify our food, so that even when we are engaging in the physical act of eating, we are actually engaged in an extraordinary act of holiness. We sanctify our food in a wide variety of ways, including the adherence to the dietary laws and the recitation of <i>brachos</i> (blessings) both before and after eating. There are many times when we specifically obligated to feast and rejoice with food and drink, such as in celebration of<i> </i>the Sabbath and festivals. Perhaps the ultimate example of this principle was in the eating of the sacrifices in the Holy Temple.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<i>Challah</i> clearly represents this principle. Through the <i>mitzva</i> of <i>challah</i> we demonstrate that even our ordinary bread, being prepared for an ordinary meal on an ordinary day, is holy to God. It is only after we set aside a portion of that dough for God that we may partake of it ourselves. God, so to speak, takes part even in our most ordinary meals, for a proper Jewish home is a Temple to God, and a proper Jewish table is an altar to God, and, at a proper Jewish meal, every bite of food that we consume is a holy <i>korban</i> (sacrifice) to God.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Once we fully grasp this concept, we quickly recognize that this principle lays at the foundation of virtually everything we do as Jews. For a Jew, there is no fundamental conflict between the physical and the spiritual. On the contrary, our task as Jews is precisely to bring these apparently disparate elements into unity with each other through the fulfillment of the <i>mitzvos</i>. For the Jew, therefore, religious life is not limited to the synagogue. On the contrary, the essence of Judaism is precisely what we do outside of the synagogue, in our homes and our businesses and in the public sphere.</div>
<br />
<div style="text-align: justify;">
Thus, we can understand why the <i>medrash </i>says that the world was created in the merit of <i>challah</i>, for through the <i>mitzva</i> of <i>challah</i> we can recognize this vital principle which, ultimately, includes the entire Torah and, indeed, the entire purpose of Creation.</div>
<br />
<hr />
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
<b>[1]</b> ר' הונא בשם ר' מתנה אמר בזכות ג' דברים נברא העולם, בזכות חלה, ובזכות מעשרות, ובזכות בכורים, ומה טעם? בראשית ברא אלקים, ואין ראשית אלא חלה, שנאמר, ראשית עריסותיכם וכו'</blockquote>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
<b>[2]</b> שער האותיות, ק' קדושת האכילה [ס"ז-ס"ח]</blockquote>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-58692131789743651482013-05-24T00:59:00.001-04:002013-05-24T00:59:40.532-04:00Beha'aloscha - The Sin of Miriam<div style="text-align: justify;">
At the end of <i>Parshas Beha'aloscha</i> (Numbers 12), we read of the incident in which Miriam is punished with <i><a href="http://shesileizeisim.blogspot.com/2013/04/tazria-metzora-message-of-tzaraas.html">tzaraas</a></i> for the sin of speaking <i><a href="http://shesileizeisim.blogspot.com/2012/05/lashon-hara-prohibitions-of-harmful.html">lashon hara</a></i> (harmful speech) of her younger brother, Moses. (See our <a href="http://shesileizeisim.blogspot.com/2012/06/parshas-behaaloscha-5772-humility-and.html">previous discussion of this incident</a>.) This incident is of such significance that it is the subject of a special obligation, as stated in Deuteronomy 24:9:</div>
<blockquote dir="RTL" lang="HE" style="text-align: justify;">
זכור את אשר עשה ה' אלקיך למרים בדרך בצאתכם ממצרים:</blockquote>
<blockquote style="text-align: justify;">
“Remember what Hashem your God did to Miriam when you were on the road when you left Egypt.”</blockquote>
<div style="text-align: justify;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTxJTg121RlkyHZEzcTM4CBUnK99v2M04fIhUNlGt_EVhf3m-ldMYQ_e19FwpCsS00FKAY0qGF9cYGT6Fz1VKO9QHHFoFOUfpQPJ5VzTBw_PmCM0RkXAYVch0kmHxVB34uwzkxLpRK-BAQ/s1600/rambam.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTxJTg121RlkyHZEzcTM4CBUnK99v2M04fIhUNlGt_EVhf3m-ldMYQ_e19FwpCsS00FKAY0qGF9cYGT6Fz1VKO9QHHFoFOUfpQPJ5VzTBw_PmCM0RkXAYVch0kmHxVB34uwzkxLpRK-BAQ/s200/rambam.jpg" width="141" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Maimonides</td></tr>
</tbody></table>
Towards the end of his discussion of the laws of <i>tzaraas</i> (<i>Hil. Tumas Tzaraas</i> 16:10), Maimonides explains that the primary function of <i>tzaraas</i> was as a "sign and wonder in Israel to warn them against <i>lashon hara</i>." He then makes reference to the <i>mitzva</i> to remember the incident of Miriam and explains:<br />
<blockquote class="tr_bq">
The Torah is telling us to think deeply upon what happened to the prophetess Miriam, who spoke about her brother. For she was older than him, and she had raised him [as a child] and had endangered herself to save him from the [river], and she did not speak derogatorily of him, but simply erred in equating him to to other prophets. {Furthermore, Moses] had no objection to any of these words, as it says [in the account of the incident] (Numbers 12:3), "and the man, Moses, was very humble." And, despite all of this, she was immediately punished with <i>tzaraas</i>! [If even in such a case, God was so strict with regard to the sin of <i>lashon hara</i>, then] all the more so with regard to those foolish and wicked men who talk excessively of great and wondrous matters [i.e. they speak disparagingly of the righteous and the prophets]!</blockquote>
Thus, we have a special obligation to remember what happened to Miriam, and from recalling that incident, we should recognize the great severity of the sin of <i>lashon hara</i>. Indeed, the mere fact that there is such a <i>mitzva</i> is itself a matter of great significance. As the <i>Pele Yo'etz</i> (R' Eliezer Papo, d.1824) points out (ערך זכרונות), <i>lashon hara</i> is the only prohibition with such an obligation associated with it.<br />
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While the severity of the sin of <i>lashon hara</i> is well known and is heavily emphasized throughout all traditional Torah works, the reason for this severity is less clear. On the simplest level, one of the reasons why the severity of <i>lashon hara</i> is so heavily emphasized is precisely because it is a sin that is often overlooked as insignificant. While we readily recognize the severity of crimes such as murder, robbery, or even simply striking another person, and we would not hesitate to condemn someone who engages in such behavior, when it comes to <i>lashon hara</i> our moral awareness often seems to be diminished. Thus, the Torah must go out of its way to emphasize, and reemphasize, over and over, the severity of this sin, and to stress that it truly is in the same moral category as murder and robbery.<br />
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Moreover, asides from the obvious moral issues involved in <i>lashon hara</i>, there are sources that tell us that the severity of <i>lashon hara</i> is rooted in the spiritual significance of the power of human speech. R' Levi Yitzchak of Berdichov (d.1809) writes (פי' נחמד על הזכירות) that the the human power of speech is a special gift from God that distinguishes us from the animals. The true purpose of this gift is for us to use it for spiritual purposes, especially the study of Torah and prayer. To, God forbid, take this Divine, spiritual gift and use it to speak <i>lashon hara</i> or falsehoods or any of the other sins involving speech, is therefore a basic corruption of our spiritual status as human beings.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-16543228726797185032013-05-09T23:22:00.000-04:002013-05-09T23:22:41.779-04:00Bamidbar - The Lesson of the Degalim<div style="text-align: justify;">
The second chapter of <i>Parshas Bamidbar</i> discusses the division of the Jewish population in the wilderness into four camps, each containing three tribes, surrounding the camp of the Levites, with the Tabernacle in the center. Each of these four camps was to have a <i>degel</i> - banner - that symbolically represented the tribes within that camp (and, according to many sources, each tribe had its own banner as well).</div>
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The <i>midrashim</i> and commentaries discuss the symbolism and significance of these <i>degalim</i> (banners), and the division of the nation into camps, at great length. However, after all the discussion, we still need to understand what purpose there was in dividing up the nation in this manner and assigning each tribe its own symbol.</div>
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Many commentaries note that this system, with the regulated division of forces and the assignment of banners and symbols, closely resembles that of a military organization. Some understand this in the simple manner that this was intended to prepare the Jewish nation for military operations upon entering the land of Israel. Nevertheless, it seems self-evident that this was much more than simply a practical arrangement for pragmatic purposes. The <i>midrashim</i> clearly see in this division - "each man by his banner" - a spiritual lesson of profound significance. Indeed, the <i>Medrash Tanchuma</i> (<i>Bamidbar</i> 14) states that our future redemption will be in the merit of the banners (בזכות הדגלים אני גואל אתכם)!</div>
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It would seem that the basic message of the <i>degalim</i> was twofold. The first message of the <i>degalim</i> was to symbolize the unique status of the Jewish people as separate and distinct from all the other nations of the world. Thus, just like a military force moves and camps with banners, so that all who see them will know they exist to serve their king and nation, so too the Jewish people moved and camped with banners to declare that they exist to serve God. Thus, the most basic message of the <i>degalim</i> was that we must recognize that, like soldiers, we live to serve God and to obey His every command. It is this which sets us apart from all the other nations of the world. While every human being is obligated to serve God, just as every citizen is obligated to serve his king and nation, a Jew exists <i>only</i> to serve God, and every aspect of his life must be directed to that purpose.</div>
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By contrast, the second message of the <i>degalim</i> is that the fact that we all - as Jews - exist for the single purpose of serving God does not mean that we all are expected to serve God in exactly the same way. On the contrary, we see from the <i>degalim</i> that God not only acknowledges the diversity of the Jewish people but actually celebrates it. Every tribe had its own unique strengths and virtues that enabled it to serve God in its own unique fashion. Thus, the tribes camped separately, but were held together by the central camp of the Tabernacle, symbolizing the Torah, which must always remain our exclusive focus. (See my previous post: <a href="http://shesileizeisim.blogspot.com/2012/10/noach-value-of-diversity.html" target="_blank">Noach - The Value of Diversity</a>.)</div>
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When, as a nation, we truly internalize the lessons of the <i>degalim</i>, that we all must devote our lives to the service of God - each in our own way - then we will truly merit the coming of the redemption.</div>
LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0tag:blogger.com,1999:blog-3027817976851056094.post-23204946162914277022013-05-02T09:20:00.000-04:002013-05-02T09:37:41.903-04:00Behar-Bechukosai - The Strange Lesson of Rabbi Yehuda HaNasi<div style="text-align: justify;">
In <i>Parshas Behar</i> we read (Leviticus 25:17):</div>
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ולא תונו איש את עמיתו ויראת מאלקיך כי אני ה' אלקיכם:</blockquote>
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“And you shall not hurt the feelings of one another, but you shall fear your God, for I am HaShem your God.” </blockquote>
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This is the prohibition of <a href="http://shesileizeisim.blogspot.com/2013/01/the-prohibition-of-onaas-devarim.html" target="_blank"><i>onaas devarim</i> - hurting the feelings of another Jew</a>. Torah law prohibits us from causing suffering to our fellow Jews, even just hurting their feelings through insensitive speech.<br />
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The <i>midrash</i> (<i>Yalkut Shimoni</i> here, <i>Vayikra Raba</i> 33:1) tells us of an interesting object lesson that the great sage, Rabbi Yehuda HaNasi, used to bring this lesson home to his students:</div>
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רבי עשה סעודה לתלמידיו, הביא לפניהם לשונות רכין ולשונות קשין. התחילו בוררין את הרכין ומניחין את הקשין. א"ל, בני, כך יהא לשונכם רך אלו עם אלו!</blockquote>
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Rabbi [Yehuda HaNasi] made a feast for his students, in which he brought before them [cooked dishes of] soft tongues and hard tongues. The students began to choose the soft tongues and setting aside the hard tongues. He said to them, "My sons! So should your tongues be soft with each other!"</blockquote>
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It's a cute lesson. In fact, it almost seems <i>too</i> cute. The students of Rabbi Yehuda HaNasi were not children. They were all respected scholars in their own right, who were perfectly capable of understanding such a simple concept without using such a dramatic presentation. Why did Rabbi Yehuda HaNasi choose to make his point in such a manner?</div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEia16ZbT9B4cPhfHenay1ZRMSYYAwlsQbo80poR4_t1c3LU6ZZNhAjg5l66FmSfzaUgDAZz4sxQo_4mcKcn5a5-D4w45YxUPQqwIopho0QKvac1JkhBQHrnrosOtRsZtCJxqZWqUehn7sUF/s1600/chofetz+chaim.bmp" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEia16ZbT9B4cPhfHenay1ZRMSYYAwlsQbo80poR4_t1c3LU6ZZNhAjg5l66FmSfzaUgDAZz4sxQo_4mcKcn5a5-D4w45YxUPQqwIopho0QKvac1JkhBQHrnrosOtRsZtCJxqZWqUehn7sUF/s200/chofetz+chaim.bmp" width="142" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">The Chofetz Chaim</td></tr>
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Perhaps we can understand this by reference to <a href="http://hebrewbooks.org/pdfpager.aspx?req=15142&st=&pgnum=503&hilite=" target="_blank">a public letter written by the <i>Chofetz Chaim</i></a>, R' Yisrael Meir Kagan (d.1933) in which he bemoans the existence of public strife between rabbis and Torah scholars. In the course of the letter he talks about the common tendency, especially with regard to religious disputes, for each side to justify their own behavior and to place the entire blame for the dispute on the other side. However, the Chofetz Chaim writes, this a basic error, for even if, in principle, they are indeed correct in their position, it is virtually impossible for a person to engage in such strife without falling into the trap of improper behavior and, even worse, bringing about a grave <i>chillul Hashem</i> (desecration of the honor of God)</div>
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In this context, the Chofetz Chaim discusses <a href="http://shesileizeisim.blogspot.com/2012/05/lag-baomer-what-exactly-are-we.html" target="_blank">the tragic deaths of the 24,000 students of Rabbi Akiva</a>, for whom we continue to mourn until this day, and he writes:</div>
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ואיתא בגמ׳ שעונם היה על שלא נהגו כבוד זה לזה. ועתה נתבונן נא, דהלא רק אונאת דברים הוא׳ והוא רק לאו בעלמא ואין חייב על זה מיתה בידי שמים, ולמה מתו? אלא שעי״ז נסבב הילול ה׳ גדול בעולם שתלמידי חכמים רבים זה עם זה ומבזים התורה ומצותיה לעין כל.</blockquote>
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ועל זה אני אומר, מורי ורבותי, למה לא נירא מארזי הלבנון, קדושי עליון, שבודאי היה לכל אחד תירוץ בפני עצמו שאין בו אשם, ועיקר האשם על חבירו ולא עליו, ואפילו הכי אנו רואין שתורתן וקדושתן לא הגינו עליהן ושלטה מדת הדין בכולן.</blockquote>
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The Talmud states that their sin was that they did not show proper respect for each other. Now, let us consider this. Their sin was only <i>onaas devarim</i>, which is an ordinary prohibition that does not bear the penalty of death by Heavenly decree. So why did they die [for this sin]? Because, when Torah scholars fight with each other it brings about a great <i>chilul Hashem</i> in the world, bringing public disgrace upon the Torah and its <i>mitzvos</i>.</blockquote>
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And on this I say, my teachers and rabbis, how can we not be afraid [to engage in strife] when these (i.e. the students of Rabbi Akiva) Cedars of Lebanon, exalted holy men, each of whom certainly could provide a good explanation to justify their actions, and to place the blame entirely on their fellow and not on themselves, and even so, their Torah and their holiness did not protect them, and the attribute of justice was dominant over all of them.</blockquote>
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The <i>Chofetz Chaim</i> is pointing out that as severe as the sin of <i>onaas devarim</i> is, there is an even greater obligation upon Torah scholars to avoid such behavior with each other, for such behavior causes the honor of God and His Torah to be diminished in the eyes of the world.<br />
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This was the reason for the unusual object lesson of Rabbi Yehuda HaNasi. Rabbi Yehuda HaNasi was the student of the later students of Rabbi Akiva. In fact, the Talmud (<i>Kiddushin</i> 72b) states that he was born on the day of Rabbi Akiva's death. For the generation after Rabbi Akiva, this lesson was far from a an obvious and simple lesson. They had seen, with their own eyes, how the entire world of Torah had been laid desolate through the deaths of these great scholars. They fully understood how easy it could be to fall into the trap of strife and discord with their fellow rabbis.<br />
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They, in turn, conveyed this message to their students; one of the most prominent of whom was Rabbi Yehuda HaNasi. Thus, for Rabbi Yehuda HaNasi, this lesson was literally a matter of life and death, both for his students and for the survival of the Jewish people, for the Jewish people can only survive with the Torah. When it comes to these most basic lessons, we use every technique available to us to continually reinforce and internalize them, so that they become part of our very nature and being.<br />
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This story of Rabbi Yehuda HaNasi teaches us two profoundly important lessons. On the simplest level, it teaches us of the importance of speaking gently to our fellows, especially for Torah scholars. However, it also teaches us that, when it comes to learning the most basic lessons of Torah and <i>mussar</i> (character development), there is no such thing as a "silly" lesson. Any technique that will help us reinforce these lessons, in ourselves and in our children and students, is valid and legitimate, even if it involves making strange analogies from food.</div>
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LazerAhttp://www.blogger.com/profile/10463856909521693296noreply@blogger.com0