Posts Tagged Jewish Unity
The Real Rainbow Coalition
Posted by Yonason Goldson in Jewish Unity, Weekly Parsha on October 15, 2015
I can always count on my friend Daniel Jacobsen to pose simple questions with complicated answers. Whenever I see him coming at me with that look in his eye, I know my brain is in for some heavy lifting.
This time was no exception. “I’ve been wondering about the rainbow,” he began. Here we go, I thought. And I was right.
“Why did God choose something so beautiful as a symbol of destruction?”
Much has been made of the shape of the rainbow: even as the Almighty points the arrows of divine wrath away from us, it is only His promise to Noah that protects us from the natural consequences of our own moral corruption.
But what do the colors and the beauty of the rainbow signify? Here was another simple question that had never occurred to me. I told Daniel that I’d have to get back to him.
What is a rainbow but the refraction of white light into a multitude of colored bands? Like the air we breathe and the water we drink, we take white light for granted; by doing so, we fail to appreciate the very blessings that are most essential to our existence. Indeed, as Rabbi Moshe Chaim Luzzato observes in the introduction to his ethical classic Mesillas Yesharim, those things that are most obvious to us are the things most easily forgotten.
Only when moisture in the air disperses photons into a spectrum of color do we stop and marvel at the beauty of light.
In the same way, the unity of the Almighty that we declare daily when we recite Hashem echad is far too abstract a concept to guide us as we seek to infuse Godliness into our lives. We therefore partition the Divine “white light” of the Creator through the prism of human comprehension into 13 individual descriptive qualities on which we can focus one at a time.
When we do so, the primordial beauty of God’s indivisibility manifests in a rainbow of separate middos, or characteristics. Individually, they represent our journey; collectively, they represent our goal.
Now let’s apply the same principle to the Jewish nation as a whole.
An old joke tells of the Jew who proclaims his love for the Jewish people but denounces Steinberg as a cheapskate, Lebowitz as a crook, and Schneiderman as a nogoodnick. The sad reality, however, is that too often it isn’t a joke.
What Ferguson teaches us about ourselves
Posted by Yonason Goldson in Culture, Jewish Unity on November 27, 2014
Does living in St. Louis make me an authority on the Ferguson riots or the Michael Brown shooting? On the one hand, local news offers a view of events more pure, more raw, and more personal than anything found in national coverage. More significant, perhaps, is how the fear of spreading violence, made real by advisory statements from local police and local rabbis, descended upon our community more palpably than the first snowfall of winter.
But let’s be honest. The violence hasn’t spread. Ten miles sounds perilously close to the images spilling over television screens around the world; but I was no more affected by the rioting than you were in New York or Israel or Madagascar.
In University City, St. Louis’s predominantly Torah observant neighborhood, you find an even mixture of middle-class Jews and middle-class blacks. The families next door and across the street from my house are African American, and we couldn’t wish for nicer neighbors. Indeed, for all the portents of spreading violence, not a whisper of civil unrest has disturbed our ethnically divided neighborhood… Baruch Hashem.
So who am I to opine on the Ferguson violence? Frankly, my perspective has more to do with what I do than with where I live. I’m a high school teacher. My subject is Jewish history.
So my first thought was that Jews have had plenty of cause for grievance over the generations. Relentless Roman pogroms, forced conversions by Almohad Muslims, massacres by the Crusader armies, the Cossack uprising in Poland, the expulsion of Jews from Spain (and Portugal, and Britain, and France, ad nauseum), the blood libels of Europe and North Africa and, of course, the Holocaust, have provided ample justification for a culture of entitlement based on historical victimhood.
And yet the Jews have never responded that way. Our collective equanimity comes largely from our religious sensitivity, which dictates that absolute justice is reserved for the World to Come; the best we can hope for in this world is an imperfect system that prevents, according to the teaching of our sages, man from swallowing his fellow alive. We need only watch recent news reports to witness what happens when the rule of law is abandoned.
And so, collectively, we have accepted with stoicism the injustices perpetrated upon us by the nations of the earth, defending ourselves when we could, resigning ourselves to Divine judgment when we could not. But we never responded with random violence, never vented our rage against one another, never burned down our own communities because we had no where else to direct our fury.
Well, almost never.
Dance with Joy
Posted by Yonason Goldson in Holidays, Jewish Unity, Philosophy on October 15, 2014
Finding the hidden meaning of Shemini Atzeres and Simchas Torah
What is the mysterious power of music? And how do we quantify the difference between the melodies that make us smile with tranquil joy, those that make us clap our hands, and those that make us leap to our feet and start to dance?
According to a study published in April by neuroscientists at Denmark’s Aarhus University, our dance reflex may have more to do with the beat that isn’t than with the beat that is.
“[It’s] not the ones that have very little complexity and not the ones that had very, very high complexity,” Maria Witek, the study’s lead author, told NPR, “but the patterns that had a sort of a balance between predictability and complexity.”
In other words, songs that have layered rhythm — a repetitive underlying beat that merges with a syncopated pattern interrupted by rhythmic gaps — entice our minds to fill in those empty spaces with our own creative expressions. Too much regularity and the brain can find nothing to add; too little regularity and the brain can’t figure out how to engage.
This study may have a basis in Torah. The 18th Century Torah giant Rabbi Samson Rafael Hirsch defines the grammatical root rokad which we translate as “dance,” as having the connotation of skipping orfrolicking. There is an experimental playfulness that manifests itself in the natural human desire to fill in empty spaces, dark corners, and awkward silences. When we feel something is missing, our creative juices start flowing in ways that often have to be stemmed by our more cautious impulses and our better judgment. But we dare not stifle those inclinations, lest the fear of taking chances causes us to miss out on priceless opportunities. Always, we strive for balance.
Traditionally, rokad means to dance in a circle, symbolizing the coming together of beginnings and endings, the totality of the human condition as bounded by the circumference of the material world, and our interdependence upon one another in fulfillment of a shared destiny. There is a sense of completion in a circle, of restored unity and achieved purpose. We dance with joy upon attaining the feeling of security that comes from filling in the gaps, tying off loose ends, and imposing order on chaos; we revel in the blended satisfaction of finishing one task in preparation for the new mission that lies ahead.
Revisiting the Cause of Terror
Posted by Yonason Goldson in History, Jewish Unity, Philosophy, Politics on August 31, 2014
Adapted from an essay in Mishpacha Magazine for the Times of Israel.
Question: When is a new shul considered successful?
Answer: When it’s big enough to spawn its first breakaway minyan.
This past August, observers went to great lengths to show, correctly, the silver lining of achdus within the dark clouds of terrorism. The three martyred yeshiva students, the barrage of rocket fire, the mass retreats into bomb shelters, the cost of the Gaza operation in precious Jewish lives – all of these brought Jews in Israel and around the world together and, for at least a moment, put an end to the divisiveness that too often characterizes our community. Now, the brutal terrorist attack in Har Nof promises a similar response. This is a genuine consolation, and should not be discounted.
What compounds these tragedies, however, is the cycle of missed opportunity that has repeated itself again and again and again.
Read the whole article here: Revisiting the Cause of Terror | Yonason Goldson | The Blogs | The Times of Israel http://blogs.timesofisrael.com/revisiting-the-cause-of-terror/#ixzz3JdkIQb4p
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New book on Torah education and the modern world
Posted by Yonason Goldson in Education and Parenting, Jewish Unity, Philosophy on June 11, 2014
WE NEED YOUR HELP!
I hope you’ve had an opportunity to enjoy my last book, Celestial Navigation. Besides offering deeply thoughtful insights into the cycle of Jewish holidays, this project has raised over $11,000 for Block Yeshiva High School. But this was only possible through the generous sponsorships that enabled us to print and distribute 4000 copies.
A Crucible for Silver
Forging a brighter future for ourselves and our children
Not only has Block Yeshiva consistently turned out the highest caliber of spiritually and professionally successful graduates for 35 years; it is also one of the last high schools in the country that tailors its academic program to every type of Jew without compromising educational quality or halachic standards.
At a time when so many factions of our community have become more and more polarized, the continued success of schools like Block is increasingly difficult as well as increasingly crucial for the survival of both civil society and the relevance of Jewish tradition.
Honor a family member, friend, rabbi, or teacher with a full-page tribute for $2500 or more, or a partial-page tribute for $1000 or more. All sponsors of $100 or more will be acknowledged, and every sponsor of $36 or more will receive a complimentary copy.
You can read the title essay here.
Thank you for your support. Please contact me through the form below with any questions or to be a sponsor.
Playing Second Fiddle
Posted by Yonason Goldson in History, Holidays, Jewish Unity, Philosophy on June 6, 2014
Published in Ami Magazine, issue 171
This article is not about me.
It’s not about how I grew up virtually tone-deaf, or about how long it took me to figure out why Mrs. Pinkston, my elementary school music teacher, would bend down to place her ear directly in front of my face as the class sang together, giving me a curious look before moving on to circulate among the other students.
This article is not about the time I found my voice. I was a sophomore in college when, the first night of our dorm camping trip, someone started to sing as we stood around the campfire. I joined in, and out came a rich baritone no one had ever heard – including me. Everyone – including me – burst into laughter. I was a stringbean of a teenager, and my mouth had no business producing a voice like Enrico Molinari’s.
Neither is it about how I started to lead davening servicesafter becoming observant. I had already finished college when I began to learn aleph-beis; pronunciation did not come easily, and neither did nusach – the subtle, not-quite-random liturgical chant. But I was determined: whenever mastery of Talmudic texts eluded me, it was leading the weekday prayersthat gave me my only sense of real accomplishment.
It’s not about how I made the transition from weekday to Shabbos services. The head of my yeshiva was old-school: imperfect nusach was an offense to the congregation, and I was repeatedly disqualified as incompetent before finally being allowed to enter the regular rotation. My wife still groans when she recalls the countless hours of practice she had to endure in our tiny apartment.
It’s not about gaining confidence before the congregation, first for Shabbos, then for festivals, and finally for the High Holidays. A deeper intimacy with the liturgy and an appreciative congregationwere the rewards of my labors. Over time, Shabbos chazzan became part of my identity.
This article is not even about the day I lost my father when, according to the laws of mourning, I found myself disqualified from leading the Shabbos services once again after a quarter-century.
This is what it’s about: two women named Naomi and Ruth who, together, changed the world by laying the foundations of the Jewish monarchy.
* * *
The problem with having had a mentor who was such a stickler for davening is that I myself became intolerant of less than fully-qualified chazzanim. Mispronounced words, uneven rhythm, corrupted nusach, and dreary melodiesmade me wince and soured my entire shul experience. After all, I could do so much better myself.
Until I couldn’t. During my twelve months as a mourner, the only access I would have to Shabbos and festival davening would be as a participant, not as a leader. And faced with the inevitable, my whole attitude began to change.
What is a congregation? Is it not the creation of one out of many, a microcosm of the Jewish people’s experience at Sinai, when we stood together, k’ish echad b’leiv echad – like one man with one heart? And what does it say about me if I stubbornly critique the shortcomings of others instead of looking for every way that I can contribute to the collective?
The one-thousandth piece of a puzzle can remain apart, a shapeless splash of incoherent imagery whose only contribution is to leave an empty scar upon an otherwise perfect picture. But when it adds itself to the whole it does not lose its identity; rather, it becomes part of something much greater than itself while bringing completion to a thousand other pieces. By the same token, a single voice, no matter how sweet, will be hard-pressed to fill a decent-sized sanctuary. But add in the accompaniment of even a few moderately tuneful voices and instantaneously a rush of spiritual energy floods through the sanctuary and transports the parishioners to a higher plane.
Moreover, if one can use his talent anonymously to enhance the davening of another chazzan– or, by stepping into the breach, to spare him embarrassment when he stumbles — is there any expression of divine servicemore precious before the Almighty and more lovingly received before His court and His throne?
This is the divine magic of harmony, of unity, of the splintering of egos before the singularity of the Jewish nation. Together, we create more than we possibly can as individuals; and if, by losing myself among the many, I also forgo the recognition of individual accomplishment… well, what of it? Better second fiddle in an eternal symphony than first violin on some forgotten stage.
Which brings us at last to Naomi and Ruth, the real subjects of this article.
In a time of famine, in a generation beleaguered by national crisis, Elimelech took his family and left his land, forsaking his nation and his obligations as a leader among his people. And his wife, Naomi, acquiesced, following her husband for the sake of her family duties, despite whatever misgivings she may have had about their collective decision.
Did Naomi protest against Elimelech’s abandonment of the Jewish people? Did she try to dissuade her sons from taking foreign women as wives? We would assume so, although scripture gives us no clues. But Naomi stayed with her family until the bitter end when, bereft of everything she had once had, she sends her daughters-in-law back to their people and stoically accepts the justice of her fate alone.
But she does not remain alone. Wherever you go, I will go; wherever you dwell, I will dwell; your people are my people, and your G-d is my G-d. Can we begin to imagine Naomi’s reaction to these words, spoken by the daughter who refuses to abandon her, recompensing the dubious loyalty Naomi had shown the husband who led her away from her G-d and from her people, embracing her with a passionate expression of fidelity to return with her to G-d and to her nation?
Who must Naomi have been, to inspire such profound selflessness in a daughter of Moab, a nation so lacking in the quality of kindnessthat its sons can never be fully accepted as true converts even after ten generations? Who must Ruth have been, to put so much trust in her adopted mother that she would cut every tie to her past and strike out penniless into the unknown?
Is this Naomi? gasped the women who had known her before her departure, unable to reconcile the poor and lonely widow returning from afar with the visage of wealth and prominence they remembered. But it was Naomi, the same woman who had silenced her own misgivings to follow her husband, who now suppressed her own feelings of shame and abandonment to guide the migrant soul of Ruth toward finding a place among her new nation.
And it was Ruth who, having lost her new husband, Boaz, on her very wedding night, declined the spotlight and eschewed center stage upon the birth of her son as the women proclaimed, A child is born to Naomi! This moment was Naomi’s consolation for all she had lost, and far be it from Ruth to claim it for her own, however entitled she might have been.
Each a heroine willing to step aside before the will and honor of another, Ruth and Naomi both rise as shining stars, showing future generations the way of selfless harmony that blends disparate individuals into a holy orchestra, led forward in its mission by their great-grandson, King David, the sweet singer of Israel, and guided by the celestial baton of the Conductor.
I still feel my blood pressure rising whenever a chazzan fails to do justice to the beauty of our prayers. But now I hear the whispering of two women, reminding me that it’s not all about me, reminding me that I have a role to play even if it isn’t from center stage, and reminding me that when our devotion to one another outweighs all other considerations, then we will truly stand together as we did at Sinai, as one man with one heart, to merit the divine harmony of true redemption.
Sefiras HaOmer — The path of a good heart
Posted by Yonason Goldson in Culture, Ethics of Fathers, Holidays, Philosophy on April 25, 2014
[Rabban Yochanon ben Zakkai] said to [his students]: Go and see which is the good path to which a person should cleave. Rabbi Eliezer said: A good eye. Rabbi Yehoshua said: A good friend. Rabbi Yossi said: A good neighbor. Rabbi Shimon said: To foresee consequences. Rabbi Elazar said: A good heart. [Rabban Yochanon] said to them, I prefer the words of Elazar ben Arach over your words, for included in his words are all of yours.
Pirkei Avos, 2:13
The old cliché remains as timeless as ever: Give a man a fish and you give him food for a day; teach him to fish and you give him food for a lifetime.
The principle applies especially well to education: teach a student information and you add to his reservoir of knowledge; teach him how to learn and you enable him to educate himself for the rest of his life.
For this reason, Rabban Yochanon does not merely teach his students which is “the good path” that a person should follow. Instead, he sends them out to “see” for themselves, to discover on their own the answer to this all-important question.
But where are they supposed to look? And what do their answers mean? A good eye? A good heart? How do these simplistic sound bites define the “good path”? And why does Rabban Yochanon find Rabbi Elazar’s answer superior to those of his fellow students?
The Zohar tells us that before the Almighty created the world, He looked into the Torah as His blueprint for Creation. The best way to understand our place in the world, therefore, is for us to look into the Torah as well.
This was how the students of Rabban Yochanon interpreted their rebbe’s instruction to “go and see.” They began at the beginning, carefully rereading the narrative of Bereishis, looking for any clue through which the Torah might direct us along the “good path.”
In the beginning, God created the heavens and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the spirit of God hovered over the surface of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And there was evening and there was morning — one day (Bereishis 1:1-5).
Independently, each of the students followed the narrative of Creation and each, mindful of Rabban Yochanon’s instruction to find the good path, stopped at the same place: And God saw the light, that it was good. Each student recognized that the Torah’s first mention of the word “good” offered the most likely source for divining the good path they had been commanded to seek.
At this point they all arrived in agreement. From here forward their interpretations diverged.
Rabbi Eliezer said: A good eye
An understanding of the students’ answers, however, requires a closer examination into the Creation narrative. The light of Creation cannot refer simply to the light by which we see, for the simple reason that the Almighty did not create the sun and the stars until the fourth day, whereas He created the light on day one. If so, what was this light of Creation?
The kabbalistic principle of tzimtzum (literally, contraction) instructs us that, since Hashem is everywhere, He could not begin to create the universe until He had first created a place where He was not, a spiritual vacuum that would serve as the blank canvas on which to produce the greatest creative masterpieces imaginable — the universe, the world, and Man. Only after preparing this spiritual vacuum (described by the Torah as void and darkness), could the spirit of God begin the act of Creation as it hovered over the primordial emptiness (the face of the deep), reintroducing the divine energy of the Eternal into the spiritual void — an act that can only be described in human language through the expression, Let there be light!
Through this act of Divine illumination, the Almighty translated His creative blueprint into physical and spiritual reality. The Torah, previously an unformed ideal in the infinite mind of God, manifested as a world created for the fulfillment of spiritual purpose. It is for this reason that the Aramaic name for Torah is oraissa — source of light — for it shows us the path and guides us as we seek to find our way through the darkness of the physical world toward spiritual enlightenment.
Thus Rabbi Eliezer declares that to walk the “good path” requires a “good eye,” the ability to perceive the Divine light of Hashem and follow it through our world of spiritual darkness. The spiritually myopic or, even worse, the spiritually blind, will stumble and stray from the path. Only one who cultivates the spiritual sensitivity to recognize and appreciate the Divine illumination of the Torah will be able to cling to the good path.
Rabbi Yehoshua said: A good friend
According to Jewish law, each 24-hour day actually begins as the evening sun falls below the horizon. Just as the Jewish Sabbath starts Friday evening, so too does every day of the week begin as night falls rather than with dawn the following morning. The biblical source for this is the repeated verse, And there was evening and there was morning.
Why is this so?
Human nature dictates that we truly appreciate only those things we are forced to do without. Just as the light of Creation is essential to human beings, equally essential is our appreciation of that light. With this in mind (together with the mystical reasons already discussed), the Almighty created first the darkness before the light, thereby enabling mankind to fully appreciate the light that would illuminate his world.
The light, therefore, became a good friend to the darkness that preceded it, while the darkness provided the contrast and context in which to value and cherish the light. According to Rabbi Yehoshua, adherence to the good path requires not only spiritual perception but the spiritual framework that gives perception its true meaning — not only a good eye but a good friend as well.
Rabbi Yossi said: A good neighbor
The kabbalists introduce us to the mystifying idea that, in the earliest moments of Creation, light and darkness were not divided as they are now, but were somehow intertwined in harmonious coexistence.
Having already defined the light of Creation not as photons striking the optic nerve but as spiritual illumination of the Divine will, we can take the next step of interpreting light as symbolic of good and darkness as symbolic of evil. Since everything the Almighty does is ultimately for the good, light and darkness — i.e., good and (the perception of) evil — were at first inextricably woven together. But since the ultimate purpose of Creation would require that Man recognize and choose the good path, Hashem needed to enable Man to discern the good that should define his mission and guide his actions.
As the next step in Creation, therefore, God divided the light from the darkness. And God called the light Day, and the darkness He called Night.
According to Rabbi Yossi, it is sufficient neither to have merely a good eye to see the light nor a good friend to appreciate it. What is even more critical is a good neighbor, the ability to draw and recognize boundaries between the light and the darkness, between good and evil. As Rabbi Yossi understood it, this is the key to walking the good path.
Rabbi Shimon said: To foresee consequences
The sages explain that the creation of light, although necessary for the existence of Man, presented a profound danger to survival of Man as well.
Just as nuclear technology can produce the energy to sustain all civilization, so too can it produce the destructive power to annihilate all civilization. Even greater than nuclear energy is the power of the Almighty’s Divine light. In the hands of the righteous, Hashem’s spiritual light can elevate humanity to the level of Godliness. In the hands of the unscrupulous it can be perverted to manipulate and exploit the unlimited blessing Hashem has provided for our benefit.
Hashem required, therefore, a plan through which He could limit the access of the wicked to His Divine light. Originally, He intended to allow His light to permeate the entire world, that every tree and stone, every field and mountain would testify to the divinity of Creation and guide Mankind along the good path. To protect it from misuse, however, He withdrew His light from every corner of the world and devised its concealment in a place where the wicked would not go. 
Hashem hid His light in the Torah.
Unlike other intellectual pursuits, the study of Torah is no mere academic discipline. To truly acquire Torah wisdom, the student of Torah must commit himself to the internalization of Torah values and must allow the Torah to transform his character. Although Jewish history does provide examples of charlatans who learned enough to exploit their Torah knowledge, these are exceptions to the rule. For the most part, by the time a scholar reaches the level where he has acquired Torah wisdom, the Torah has shaped him into one of the righteous to whom the divine light of Torah can be safely entrusted.
For this reason, Rabbi Shimon declares that the essential quality to walk the good path is to foresee consequences, to discern and appreciate the divine light not only as it appears at any given moment, but to anticipate what will become of it as one walks the good path in pursuit of spiritual goals.
Rabbi Elazar said: A good heart
It is often said in the name of Rabbi Yisroel Salanter that there is no greater distance than from the head to the heart. Intellectual knowledge is indispensable, but true wisdom comes when we internalize the knowledge of our minds so that it penetrates our hearts, when we allow what we know to become part of who we are.
The first four students of Rabban Yochanon all identified the correct source to answer their teacher’s question, and they all accurately interpreted its relevance. Their argument was about emphasis: which is the most critical factor in adhering to the good path? Perception, context, differentiation, or forsight?
But they erred by failing to recognize that each of the steps they identified is an inseparable part of a process that remains incomplete without the full integration of every component. No one factor outweighs any of the others, since the process itself is an indivisible whole.
Rabbi Elazar ben Arach expressed this understanding as a good heart: only when one has acquired a unified perspective of every facet of the Divine light is he equipped to adhere to the good path; only when he has completed the whole process will he have fully internalized the values of Torah; and only then will he have refined his character to the point where his Torah wisdom will faithfully serve him, and where he will faithfully serve it.
It is the absolute commitment to acquiring a good heart that enables one to walk the good path. This is why Rabban Yochanon declares: I prefer the words of Elazar ben Arach over your words, for included in his words are all of yours.
A final insight into Rabbi Elazar’s words comes by calculating the gematria of the word heart, leiv, the numerical value of which equals 32. In the narrative of Creation, we find that from the Torah’s opening word – Bereishis – until the first appearance of the word good we count 32 words, the equivalent of leiv, or heart. Consequently, the phrase “good heart” – leiv tov – alludes to the process that begins at the beginning of the Torah and ends with the heart fully integrating the values of Hashem’s ultimate good.
Not merely the story of Creation but the very structure of the Divine word provides a remarkable illumination of Rabbi Elazar’s lesson. Only by beginning at the Beginning and working steadfastly through to the end can one acquire a good heart and successfully negotiate the good path. Like any physical journey, the journey to spiritual well-being begins with a single step and ends only after the traveler has placed one foot in front of the other until he arrives at his destination.
The days of transformation
Between Pesach and Shavuos we count 49 days, from the korban omer (the offering of the first barley harvest) to the sh’tei halechem (the offering of the first wheat harvest). The sages describe barley as animal food; only bread from wheat flour is truly fit for human consumption.
The 49 days of Sefiras HaOmer, therefore, represent our transition from creatures little better than animals to fully human creations more exalted than the angels. The freedom of Passover, ironically, does not even begin the count. Freedom is mere potential. It is what we do with our freedom that defines who and what we are.
And so it is on the day after Pesach that we begin to count, describing a process of spiritual and moral development through which we strive to re-experience the spiritual maturation of the Jewish people from yetzias Mitzrayim to their acceptance of the Torah, the Divine gift that provides us with purpose and direction so that we might reach the limits of our potential. Each day and each week corresponds to a unique combination of qualities: kindness, discipline, mercy, consistency, humility, moderation and, ultimately, the integration and harmonization of all these into the most elusive quality — character.
Within Rabbi Elazar’s formula of a good heart we find yet another profound allusion. Just as the numerical value of the word leiv, heart, equals 32, so does the numerical value of tov, good, equal 17. Together they equal 49, the number of days we count as we prepare to re-accept the Torah.
Accordingly, we discover that the first 32 days represent a transformation of the heart, where the final 17 days represent the application of our newly elevated moral character into the practice of true good, or tov. The transition point is day 33, the day we call Lag B’Omer, on which we commemorate the yahrtzeit of Rabbi Shimon bar Yochai.
Days of joy and tragedy
Having attained the highest strata of Torah scholarship, Rabbi Akiva transmitted his incomparable wisdom on to 24,000 students, only to see a plague take the lives of virtually every last one. As great as they were, Rabbi Akiva’s students failed to rise to the level demanded by their tutelage under the greatest sage since Moshe Rabbeinu, the teacher whose most famous lesson was, “Love your fellow as yourself: this is the great principle of the Torah.”
Despite their exceptional scholarship, Rabbi Akiva’s students fell short in the respect they showed to one another. To achieve anything less than perfection in that critical lesson, to miss the mark in the development of character (which is the foundation of Torah observance), to overlook the opportunity offered by the days between Pesach and Shavuos to perfect the qualities that govern one’s interpersonal relationships — all this proved fatal to a whole generation of extraordinary scholars. The season that should have remained a time of joy instead became a season of mourning and self-reflection.
But all was not lost. Among the five surviving students of Rabbi Akiva was Rabbi Shimon bar Yochai, whose unique ability to bring the mystical secrets of the Torah to light yielded a new era of spiritual illumination for the Jewish people. Amidst the deepening darkness, the light of Torah would burn all the more brightly; and after the loss of so much Torah, the potential to rebuild the spiritual supports of the Jewish nation can be recovered through our understanding of why tragedy befell us, and how each of us carries in his heart a flame to light the world.
And so we commemorate the life and teachings of Rabbi Shimon bar Yochai by suspending the days of mourning, by lighting bonfires to symbolize the light of Torah dispelling the darkness of exile, and by rejoicing in the mercy of the Almighty who transforms every disaster into the potential for renewal. Through our Torah study and our sincere efforts to acquire the quality and character that defines a true Torah Jew, each and every one of us can hasten the arrival of the End of Days, when the darkness of confusion and despair will be permanently dispelled by the light of the Ultimate Redemption.
Posted by Yonason Goldson in Culture, Jewish Unity, Weekly Parsha on February 27, 2014
The contributions were enough … and there was extra (Shemos 36:7).
This week’s parsha continues the narrative of the mishkan, beginning with an accounting of all the materials donated by the Jewish people. When Moshe had appealed for donations, the Jews had responded with such eagerness and enthusiasm that Moshe had to ask them not to bring any more.
Curiously, the Torah seems to contradict itself in its description of how much the people contributed: first we are told that they brought enough; then, in the same verse, we are told that there was extra. Did the bring enough or more than enough? It cannot have been both.
Explains the Ohr HaChaim: Yes, the people had brought more than enough. But those who had donated so selflessly deserved to have their contributions accepted, not turned away. Therefore, Hashem miraculously adjusted the needs of the Sanctuary to meet the amount contributed so that everything the people had given would be incorporated into the construction of the mishkan, the place where G-d and the Jewish nation were to meet.
Here we find a profound insight into ha-kores ha-tov, gratitude and appreciation. It is human nature to be grateful when we are in need. However, it is also human nature to lose our sense of appreciation once our needs have been fulfilled. Out of sight, out of mind is one of the more unfortunate attitudes common to the human condition.
Really, it should be just the opposite. We should be even more grateful for the past once we are no longer in need, since it was past acts of kindness and charity that enabled us to reach our present circumstance of independence and security. To forget those who helped us in the past simply because we no longer need them is a crass disregard for Torah values.
After a long and successful career, Mr. Rosenberg closed his New York law practice and retired to Florida, where he lived on an annuity purchased with his savings. And every year, he happily gave a donation of $5000 when the Ponevizher Rav came fundraising for his yeshiva.
One year, the Ponevizher Rav’s driver advised him not to visit Mr. Rosenberg, explaining that the elderly gentleman’s annuity had run out and that the rav would only embarrass him by asking for a donation that he could no longer give.
But the Ponevizher Rav insisted on making his visit nonetheless. When Mr. Rosenberg began to apologize that he could not help, the rav cut him off. “You don’t understand why I’m here,” he explained. “After you supported us for so many years, it is now our turn to support you.” For the next eight years, the Ponevizh yeshiva sent Mr. Rosenberg a check every month in the amount of his expired annuity.
It is easy to show appreciation for what others are doing for us now. It is a sign of genuine gratitude to remember what others have done for us after we no longer need them.
Adapted from last week’s drasha by Rav Menachem Tendler of U. City Shul
Best Left Unsaid
Posted by Yonason Goldson in Holidays, Jewish Unity on August 30, 2013
Try to imagine the standard of ritual purity and cleanliness held by the Kohein Gadol, the High Priest, the spiritual envoy of the Jewish people to the Almighty whose role demanded that he never come in contact with a dead body, prohibiting him from escorting even his own parents, spouse, siblings, or children to their final resting places.
Nevertheless, if the Kohein Gadol encountered a meis mitzvah — the unattended corpse of an unidentified stranger — while on his way to perform the service in the Beis HaMikdash, the Torah obligated him to provide a proper and immediate burial, even if that meant an underling would have to assume his duties in the Temple. The honor of his fellow Jew and respect for the divinity that resides within every member of his nation had to take precedence over virtually any other concern.
The Chofetz Chaim, Rabbi Yisroel Meir HaKohein Kagan, applies this precept in an unexpected direction.
Read the whole article here on Block Yeshiva’s new blog.
My intolerance of faith
Posted by Yonason Goldson in Culture, Jewish Unity, Philosophy on June 10, 2013
The moment the rabbi walked through the door all the students jumped to their feet… and I looked about desperately for a way out of the room.
The rabbi wore a long coat, a wide, antiquated black hat, an untrimmed beard, Coke-bottle spectacles and, incredibly, sidelocks. I knew — I just knew — what was going to happen next: the rabbi would lecture us in a thick German accent and tell us we were all damned to hell. There was no way I could sit through such an ordeal.
Read the whole article here.