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Essay on Parshat Pikuday 2016

This week’s portion opens up with the verse “These are the accounts of the tabernacle, the tabernacle of the testimony, as they were rendered according to the commandment of Moses, through the service of the Levites, by the hand of Itamar, the son of Aaron the priest.” the Midrash brings down some interesting insights regarding the verse. It first opens up with a question that is quite apparent when reading the opening stanza: Why is the word Mishkan (tabernacle) mentioned twice? The Midrash explains that Moses prophesized here about the the first two temples that will be destroyed. The following word, Testimony, is hinting to the third temple that will be built personally by G-D and, therefore, will never be destroyed again.

It is known, that the Rambam wrote his Halachic work, the Mishnah Torah, with the intention of encompassing all the laws of the Torah even those that will apply to the nation of Israel after the building of the third temple. This is unusual since most of the other Rishonim and Achronim have written mainly about laws that are relevant during exile.

The Rambam brings down in the laws of the Temple chapter 1:1 “It is a positive commandment to construct a house to Hashem that will have the proper preparations of being able to bring offerings. There we must celebrate three times a year as it says in the Torah “you shall make me a Temple…” The sanctuary built my Moses that is mentioned in the Torah was only temporary as it is stated in Deuteronomy 12:9 “you have not yet come unto the resting place and inheritance”

The Rambam’s words clearly contradict the Midrash that claims that the third temple is called “Eydut“- testimony since it will be built by Hashem Himself. According to the Rambam, building the temple is a commandment like the other 612 commandments that is incumbent upon man to fulfill!

How can we understand the Midrash in light of the words of the Rambam?

First of all, as we mentioned already in other essays, the Midrash is not meant to be taken literally. The Midrashic system works by presenting deep messages which reveal hidden worlds regarding the Torah. It is our job, when studying Midrash, to try and decipher the hidden message that is being presented to us. In many instances there are a variety of messages and the floor is open for us to use our insight to figure out a possible message the Midrash is trying to relate to us.

I think that today’s reality has opened the door for our understanding the idea behind the Midrash. When a Jew visiting the Temple Mount has to pretend like he is talking to someone or has to come up with other tricks while trying to squeeze a few words of prayer in, you know that something is not right.

The holiest place on earth purchased by King David himself for the nation of Israel as the site of our everlasting temple today is off limits for Jewish prayers. Although this reality is totally absurd, there is a reason behind this craziness. It stems from the fact that many fear that World War Three will break out if Jews are allowed the right to pray on G-D’s Mountain. The present situation of terrorism that is sweeping the country is a small sample of what can happen if the Jews are given permission to worship Hashem. Thinking about this, this is absurdity in its essence. The fact that there are evil people out there that will not tolerate Israel’s return to her holiest site and are willing to create havoc  over it does not justify the maintenance of the  status quo. This is a terrible lesson in justice and ethics. We cannot let the bad guys win. Israel has to shape up and fight against the persecution of her people in here own homeland. Whatever the price may be evil cannot be let to win.

With this in mind we can now understand what the Midrash is trying to say by saying that Hashem will build the temple.

In the end, it will obviously be man that will build the temple the same way we the previous two were built. The Midrash is hinting to the great difficulty that we will have in being able to overcome the great difficulties caused by political circumstances and international pressure. This is exactly what is going on today. Nevertheless, eventually Israel’s Divine bestowed sovereignty over the Temple Mount will no doubt be accepted by the entire world. How exactly we will overcome the obstacles and be able to build it we don’t yet know how this will happen. What we do know is that Hashem who is behind the scenes setting the stage for the everlasting building of the third temple. It is our job to do as much as we can to further this goal. In the end we know what will take place as clearly stated by the prophet Isaiah says: 2:2,3, And it shall come to pass in the end of days, that the mountain of the LORD’S house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. “

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Leah’s Blog Oct 23 2015

Leah’s Blog         October 23 2015

I was picking olives when all the winds in the world tried to knock the trees down. IMG_6682[1]

It has been one terror attack after the next, UNESCO and it’s rebranding of Jewish Holy sites here in Israel into Muslim ones (?!!)But the trees remain in place, weathered looking but rooted into the ground. As I write these words right now a “Rabbi” came with a group called “Rabbis for human rights” to side with the jihadists in their rants to destroy the Jewish people, to side with the sitra achra (dark side) against truth and goodness. Instead of coming into our community so distraught by the murdering of its residents, Ari Asherman has decided to come to stand with the murderers on the other side of our fence! He has also come to incite and still up turmoil- the antithesis of someone who should be OHEV SHALOM and RODEF SHALOM. Yes, the winds of insanity blow hard but they cannot uproot a people so connected to their source of vitality as it says “Eytz Chaim Hee Lamachazeekeem Bah!” (The tree of Life for those who hold unto her), as referred to the Torah and the Land of Israel.

The hills are alive here in Israel as Shemitah is over and the real dig in connection to the soil is celebrated. Here on Itamar we are all working together for a goal that is greater than any personal wish – it is a national and global wish in building the Land of Israel with every turn of the spade. Our ideal for an organic green kind to the earth community is a way of life so connected to many of the mitzvoth applied to plants, crops, grain, foods and attitudes to them. The plowing planting sowing and reaping are an integral part of the Torah and as our organic farmers here like to say, “The cucumber doesn’t grow on the shelf of the supermarket! It grows in this beautiful soil our forefathers farmed thousands of years ago- right here!”

A place that may seem so surreal during this time of tremendous anxiety in Israel – of relaxation, like home from home is right under the olive trees. For me, a beautiful sight is an olive tree laden with plum purple and green fruit, plump and decorating the silvery green leaves under the blue sky of Israel. The feeling of bounty poured as the olives are collected into a big bin is personification of the blessing of the Land of Milk and Honey. In order to make oil though it takes a lot of olives- 25 pounds to every liter of oil. We take our olives to the olive press right here on Itamar. First the fruit are crushed into pulp, then the pulp is put under tremendous pressure as the press squeezes out the oil. The olive tree is a symbol of the Jewish people who also are “put through the grind” to come out shining and pure. In Jewish life olive oil was used to light the sacred menorah and to anoint the king and High Priest. It was used as a food sacrifice and as a people our purpose and destiny is to be a light unto the nations. Oil also does not mix and rises to the top always. Our children that adorn the table are compared to “young olive saplings”.

The power and energy of the olive tree is felt in the core of your being, like standing next to an awesome individual. It can sustain on many many months of no rain or care. The oldest olive trees that are thousands of years old stand right here in our valleys. Come and see and feel them! If they could only speak and tell their testimony of how the tribes of Israel would journey to Jerusalem from here for the feasts laden with oil, the finest oil of this Land. The message of the olive tree is that NO POWER ON EARTH can put out the light!

Shabbat Shalom, Leah Goldsmith

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Parshat Noach – The Ark of Truth and Justice

If I wasn’t living in Israel and witnessing the nightmarish situation here in the land, I would not believe the present events as being real. Everyone is in a total state of shock. The experts say that this is an unusual kind of Intifada – uprising. The previous riots were marked by a leadership. Israel knew who to blame and where to focus its energy on fighting the situation. The present disorder and violence in Israel seem to be spontaneous although it is engrained by the hate media and call to kill Jews- where ever they may be. Even children are taking up knives and joining the other Muslims in their attempt to kill Jews. This situation is extremely difficult to fight against since it is hard to predict the next move of our enemies. This morning we woke up to the terrible news of the burning of the tomb of Joseph for a second time. In reality, we don’t have to look too deeply into the situation to pinpoint the source of this violence and aggression against Israel. It is called -Islamic extremism.  Muslim extremists have declared war against the people of Israel. As a matter of fact, they have declared war against the entire western world and against anyone who thinks differently than them. They are motivated by an obsession of hatred that they have been indoctrinated into it since birth. Let us not forget – Hajj Amin al-Husayni, the former Grand Mufti of Jerusalem was a renowned Nazi collaborator. He was a diabolical anti-Semite and was personally financed by the Nazi regime to promote anti-Jewish propaganda. He was the one who sparked the Hebron Massacre of 1929. This hatred existed before the formation of the modern state of Israel.  No one can blame the settlers because they were not around then. This Islamic fundamentalism over the years has spread all over the world and is causing immense suffering. It is important to note that most of those who are suffering are moderate Muslims and Arab Christians in Syria, Iraq, Yemen, Libya and Africa. Instead of trying to stop this madness, the western powers and even Jewish liberals are playing right into the hands of the evil. They choose to ignore the situation and blame the governments of Israel for not making more concessions and the settlers for incitement. This of course is absurd since no country has given major assets away and truly attempted to make peace more than Israel did.  With each concession to the radicles instead of bringing us closer to peace it brought us further away. Instead of standing with Israel, the only true democracy in the Middle East, the western world has been isolating Israel more and more. Yesterday, the white house came out with ludicrous statements – like Israel is using excessive force. As far as the status quo – unfortunately, Israel has not changed it. Of course, this is the problem! The holiest place on earth for the people of Israel is the Temple mount – the site of the first two temples of Israel. What takes the cherry on the cake is the current Obama administration signing the recent agreement with Iran. The Iranian sponsorship of terrorism all over the globe and their outright declarations in calling for the destruction of Israel and the USA did not stop President Obama from pushing forward the agreement. We mustn’t forget history. In September 1938 the famous Munich agreement (betrayal) was signed between Germany, France, The United Kingdom and Italy. Czechoslovakia was betrayed by England and France who wanted to appease Hitler by giving Germany the Sudetenland. The British Prime Minister, Neville Chamberlin, returns to Great Brittan and announces that the Munich agreement meant “peace in our time”. Six months later he ate his hat when Hitler continued his Nazi rampage. Doesn’t this also remind us of Obama’s dream of an Arab Spring or Perez’s dream of a new Middle East? Wishful thinking doesn’t always work.  Is it so difficult to see the handwriting on the wall?  Could world leaders be so foolish and blind? In my opinion, it is a combination of two things: indifference and interests.  As long as this terrorism was focused primarily against Israeli targets the world sufficed by making public condemnations but didn’t do anything practical because of the risk of shaking up the Arab oil market. Unfortunately, when the cancer is not eliminated when it is small it begins to grow out of control. Over the last decade and a half Islamic terrorism has spreading like fire. The wakeup call for America took place in September 11th 2001 when hijackers crashed two planes destroying the twin towers.   What is the solution to this madness? This week’s Torah portion Genesis 9:6 says “Whoever sheds man’s blood, by man shall his blood be shed; for in the image of God made He man.” The Torah is teaching us how precious the life of a human being is. G-D created man in His image. After the flood G-D commanded Noach to populate the world. The world has to be built on the principles of ethics and morals. Murder and violence have no room in society. I must add that Islam is the second largest religion in the world. Most of them living in Southeast Asia.  Indonesia is the county with the largest Muslim population. In Israel there is a population of around eight million three hundred thousand people. Around six million three hundred thousand Jews and around one million seven hundred thousand Muslims.  In other words, a very small percentage of the world Muslim population live in Israel. The eradication of evil extremists will bring a blessing to the millions of moderated Muslims worldwide as well. Our battle is against evil and those that support it and perpetrate it.

At the end of last Partshat Beraishit the Torah relates to us the reason that Hashem decided to destroy the generation of the flood. “And Hashem saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And the Hashem regretted that He had made man upon the earth, and He became grieved in His heart”. We see that what brought about the destruction of the world was the fact that mankind’s thoughts were all evil. This led to their evil actions. If someone’s thoughts are in the wrong place then his actions will be in the wrong place.  In the beginning of parshat Noach we see that the final decision of bringing the flood was taken as a result of Hamas (referring to thieves, murderers, and sex offenders). It is amazing how this same word was taken by the Hamas terrorist organization as it says on their logo “Just as Israel loves Life, Chamas loves death. The time has arrived for all of us to wake up and prevent another flood like catastrophe. These terrorists must be stopped. There are so many good people in the world. This is a battle of good over evil. If we work together we will succeed in bringing true peace to the world. Through the light of the Torah we will be guided and led in the journey of redemption. Help us be a light to the nations.

Shabbat Shalom, Rabbi Moshe Goldsmith

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Parashat Haazeenu – Connecting the Heavens and Earth

Philosophers and scientists have been toiling with the question of the origin of the universe since the beginning of human history. Aristotle believed that the universe is as eternal as God Himself. Scientists to this very day have not yet decided if the cosmos has a beginning or it is infinite. As the nation of Israel who received Torah on Sinai, the question of an infinite universe does not exist in our lexicon. From Time immemorial Israel has believed in an Infinite Creator who has created a finite universe. The first three words of the Torah say it all – “Birashit barah ELokim” – in the beginning G-D created the heavens and earth.

Understanding a little about the sfirot (Divine emanations) mentioned in our ancient esoteric teachings of Torah we can clarify and put the three above approaches into their proper perspectives. According to Kabbala, everything in the created world is made up of ten Sfirot. The Sfirot are ten Divine emanations that serve as a transition connecting the infinite light of G-D to a finite reality. The first three Sfirot are: Keter – crown, chochmah – wisdom, and Binah – understanding. There is another Sfirah which is called Da’at meaning knowledge. Da’at in reality is the same Sfirah as Keter. It is another dimension of a single force of Divine energy. Therefore, in Kabalistic literature one will find either the Sefirah of crown mentioned or its counterpart the sfirah of knowledge. They will never be mentioned together since there are ten not eleven Sfirot. The sfirah of Keter crown is the highest sfirah which in Hebrew has three meanings: to wait, a crown, and to surround. Waiting refers to faith this represents the highest level of Keter waiting for Hashem to reveal Himself. The sin of the Golden calf came about as a result of not waiting for Moshe to come down from the mountain. Lack of patience shows a lack of faith. The crown situated on one’s head symbolizes being adorned with the radiance of the Divine allowing it to seep into one’s consciousness. The meaning surrounding refers to the power of the will –the word for will in Hebrew is called Ratzon רצון)) the letters in Hebrew are the same letters as Tzinor צינור)) which means a pipe. This pipe channels the Divine Will into all aspects of life. (See psams 145:16) “G-D opens up His Hands and bestows upon all creations Will” In other words Keter reflects the highest connection we have with Hashem. The next Sfirah is called Chochma wisdom. Chocmah refers to the ability of looking deeply into something and trying to bring it to the surface. For example sometimes people experience a sudden burst of light entering their brain giving them an insight into something. At this point, they still may not work out all the details but they have a first general picture of some abstract idea. It can be likened to an architect sketching a general plan of a building. The next sfirah to follow is Binah – understanding. It is where an idea that originated from chochmah is broken down into details forming an entire picture. As we mentioned before, if the sefirah of Keter is not mentioned then Da’at (knowledge) replaces the Keter – but it follows Binah (understanding). The sfirah of Da’at (knowledge), as the other side of Keter, brings wisdom and understanding down to another level and allows us to recognize and connect with the concepts that were achieved in wisdom and understanding. It therefore is also the source of our emotions.

After this small introduction, we can now try and explain how Torah, philosophy, and science all connect.

The word philosophy originates from the Greek word “philo” meaning love and Sophos meaning wisdom. In other words, philosophers are connected to the sfirah of wisdom. They attempt to draw a general picture of the universe relying on their intellect. Perfection, according to them would be the development of the intellect to its highest capacity. Science comes from the Latin work Scientia meaning knowledge. Science by definition bases itself on establishing theories after repeated observation and testing. For them seeing is believing. This is connected to the sefirah of knowledge – in order for them to grasp the universe they must see it for themselves. Otherwise, they cannot become emotionally attached to it. Philosophy and science share in common their total dependency on the human intellect in order to achieve or accomplish their goals. We must remember, however, that they are both entirely human creations. Torah on the other hand, is not a creation of man. Just as Hashem created the world in an instant the same way He gave the Torah to Israel. This is reflected the sfirah of Keter. Science, philosophy and other man made religions lack the Keter – the crown. The crown represents the revealing of the Divine presence to the world. Human intellect is a vital part of a health society but not enough. We need Hashem to place a crown on our intellect allowing us to connect to Him. This can only come through the study and living a life of Torah. This is why we don’t find any great philosophers and scientists experiencing prophecy. Only those that are pious G-D fearing individuals crowned with the crown of Torah can prophesize.

This week’s Torah portion opens up with “listen Heavens and I will speak and let the earth hear the words of my mouth.” Moshe Rabeynu is revealing a beautiful song to the people of Israel before his death. He chooses as his witnesses the heavens and earth who will be around long after those that have toiled and struggled to try and paint a picture of the universe using their human logic and intellect.

“When I call out the name of the Hashem, ascribe greatness to our God.” (Deuteronomy 3:3) The time will come when the entire universe will testify to the existence of G-D!

Shabbat Shalom Rabbi Moshe Goldsmith

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Leah’s Blog Yom Kippur Message 2015

Leah’s Blog   September 21, 2015

A story that Reb Shlomo Carlebach once told gave me more mussar than any shiur I had ever been to. I want to share it with you now before Yom HaDin and bless all of our friends with a Chatimah Tova- May you be sealed into the book of Life for a wonderful year of asiyah leshaym shamayim! It should be a great year of wonderful things with besorot tovot and blessing.

There was once a tailor that lived a pretty regular life, ordinarily Jewish tailors in Poland in the late 1800’s weren’t fancy people. He was extremely talented though and somehow a Polish nobleman took the good tailor under his wing. He was given luxurious quarters and mixed with upper echelon having an upgrading most people would be envious of.. Sadly the tailor began to leave the customs of his parents and grand- parents as he stopped going to shule, eating kosher, and keeping mitzvoth. His good fortune caused him to move away into another lifestyle. Slowly slowly, fixing pants for the nobleman went to his head. One day the nobleman went to Paris to bring new fantastic fabrics for making new garments. “Tailor, I bought the most expensive fabulous material- you have to make me the best suit you ever made in your life!”

The tailor worked with the utmost style and graces of his hands and cut sewed basted, the whole time priding himself on how he got to this place in his life, the wonder and sheer pleasure of it! And being able to use such exquisite material! But when his patron put on the new suit he threw it back at the tailor and said ” You dirty Jew! I am going to kill you for ruining my cloth.” He kicked the tailor so hard in his behind out the door and threatened that he if he didn’t bring back a new and perfected suit as soon as possible, he and the whole shtetlyl would surely perish. And he meant it.

Shaking, the tailor didn’t know what to do! He picked up the suit from where his master threw it and ran straight to the Rabbi. ” Rabbi! You have to help me! I have been working for this nobleman, by the way- that’s why you haven’t seen me around- I’ve been very busy! I made the best suit for him and now he wants to kill me!’ The Rabbi rubbed his beard in deep thought looking closely at the suit and was quiet for a long moment looking at the tailor. He then said, “Go home. Cut the suit open on the seams you made and sew the whole thing up with new thread on the same seams. When you go back, I am sure he will be very pleased!” The tailor couldn’t believe his ears. “What do you mean? Then I’m not changing the suit in any way! He’ll kill me!” He shook and cried like a baby.

He did however do what the Rabbi said. He cut open the seams, pulled out the old threads and sewed the pieces back together crying and shaking the whole time. He brought everything back to the nobleman’s house barely able to stand and with his head down, he handed the “new” suit to him. Reluctantly the nobleman put it on and buttoned it up. “Magnificent! What a terrific suit! You really outdid yourself this time!’ and paid him twice as much as he normally would for this labor of love.

The tailor ran like the wind straight to the Rabbi to thank him for saving his life. He begged the Rabbi, “Rabbi! What did I do wrong the first time!”. The holy Rabbi turned to him with a warm smile and said, “Let me tell you something. First of all- we miss you! I hope to see you around more.When you went to work for this man your pride went to your head. You forgot who you are, where you belong and Who gave you this good fortune, Hashem! Arrogance has a terrible smell. Your nobleman couldn’t hack such a retched odor and he had to get out of those clothes fast. When you went back to make the suit the second time,as you worked, you assessed your life as you cried over every stitch. It wasn’t your pride but your tears that made this garment so pleasing to Him.

End of story

Teshuva Tefilla and Tzadakah are the three words on call for this time. It is a time we should be shaking and crying, not in sadness but in realizing what a speck we really are in the scope of things. Today’s culture says we have to prove who we are, and how great we are at what we do. We should be proud of doing good things- if we’re doing them totally for Him. Having a day every year to review, to reassess and then come to a decision on how we need to be in the G-dly realm of our actions is something our whole year rests upon. Baruch Hashem for this day! May this Yom kippur be a kapara for us a time to rid our psyche of false ideas which lead to impulse and doing the wrong thing. May we have a fruitful davening and ask Hashem to fix things and make them pure again. May we always be able to look past our own needs into the needs of others, in realizing our own insignificance and know that and recognize that only Hashem alone grants wealth. Assist others as you want Hashem to assist you!

Shana tova Umetukah! Chatimah tova to all of our dear friends and supporters

Leah Goldsmith

 

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How should a non-Jew relate to Yom Kippur

This week I was asked by one of my students the following question: Should a non-Jew that has taken upon himself the laws of Noah fast on Yom Kippur? Fasting and observing the Day of Atonement is not mentioned as one of the 7 Noachide laws. How does the holy day of Yom Kippur relate to a non-Jew?

Looking deeper into the meaning of the special Day of Atonement and the Noachide laws one can find a reason why a non-Jew should observe this holy day. One of the seven laws of Noah is the law not to practice idolatry. This means that every human being is required to believe in Hashem the creator of the universe and not worship anything or anyone else but G-D. If someone truly believes in G-D and loves and fears Him – his heart should be overtaken with embarrassment and pain after sinning. Asking himself questions like -how could I have forsaken the word of G-D? True faith is constant awareness that the Divine presence surrounds us and is aware of every one of our actions. But even more so it is realizing that our soul is so high and that in reality we are part of Hashem Himself. This Mitzvah of devotion and faith in Hashem is what the holiday of Yom Kippur is all about. The holiday of Yom Kippur teaches us that a person can cleanse himself from his sins through repentance – which means to return to Hashem. Our souls come from a very high spiritual place and enter a physical body which serves as a garment for our souls. Let us imagine trying to remove a stain on a white shirt. It is very hard to get it out completely and almost always leaves some impression. Similarly, by sinning we are staining the vestment of our souls. We are forcing our soul to dress in inappropriate garments. It is likened to a queen dressed in rags. It is interesting that common symbols of mourning and repentance are wearing a sackcloth and ash. This reminds us that we have stained the apparel of our souls. It would seem that someone who has tainted the garment of his soul would always leave some impression. But no, on Yom Kippur it is our custom to where white garments that symbolize purity. G-D says to us “for it is on this day that atonement shall be made for you to cleanse you; you shall be purified from all your sins before Hashem.” (Leviticus 16:30) Here the Torah reveals to us the power of this awesome day. This is an amazing gift Hashem has given us. By confessing and showing true remorse, and taking upon ourselves not to return to our folly, we can cleanse ourselves and start again with a clean slate. The word for repentance in Hebrew comes from the Hebrew word to return. The Talmud in Pesachim 54:1 teaches us that one of the 7 things proceeded the creation of the world was repentance. This means that we are returning to our true selves that came from the most pure of sources. This is what our prayer we say every morning when we wake up – Hashem the soul that you gave me is pure. Every human being Jew and non-Jew alike is required to return to his true self. This is what the Day of Atonement is all about!

It is interesting that we read on Yom Kippur at the afternoon minchah service the Prophet Jonah. The story of Jonah raises some very difficult questions. G-d tells the prophet Jonah to go to the Assyrian city of Nineveh (present day Iraq) and say to them that their evil ways have come before Me. In other words, G-D is asking Jonah to tell the people of Nineveh to repent otherwise they will be punished. Jonah the prophet does not want to fulfill this prophecy and runs away on a ship. The Mishnah in the tractate Sanhedrin 11:5 teaches us that if a prophet does not relate his prophecy to those who it was intended for are liable to death by heaven. In other words, their lives will be shortened. Yonah not wanting to go to Ninveh was endangering his own life. Our tradition explains that the reason he did not want to go was because he knew that the people of Ninveh would heed his call of repentance and this would stir up trouble for Israel who has heard many prophets and still did not repent. In addition, shortly after from the kindom of Ninveh will arise those that banishes the 10 tribes of Israel. Jonah wanted to prevent the falling of the kingdom of Israel. Nevertheless, G-D did not let Jonah forsake his mission. Jonah seemed like he was acting with logic. He was devoted to his people and did not want to cause harm to them in any way. Why did Hashem force him to give the prophetic message to Nineveh? Who would bring harm to the people of Israel His chosen nation? Jonah was being taught a great lesson about the power of repentance. True repentance can cleanse any sin even the most serious of transgressions. One can never give up hope in mankind for repenting and returning to G-D. This is an important lesson for Israel. G-D was teaching Jonah that one day redemption will come and that all the nations on earth repent and return to Him. Hashem is reminding us that we must be a light to the nations. As a chosen people, we have the power to rectify all of mankind by our positive influence. Jonah running away on a boat was trying to avoid his mission as a light to the nations. The interaction between Jonah and the men on the ship are exactly the relationship that must be developed between Israel and the nations. Our sages teach us that there were representatives of all 70 nations on the ship. Each one prayed to their false gods and were not answered. Until Jonah himself intervened and showed them the reason for the stormy sea was him. He brought them to G-d. I read somewhere that looking in the verses in Jonah chapter 1 verse five, ten, and sixteen we see a progression of fear of G-D that develops gradually as events take place. First it says in verse 5 that the seamen feared and shouted to their gods, then in verse ten is says that they feared a great fear, then finally in verse 16 they feared a great fear of Hashem. In my opinion, this demonstrates Jonah’s purpose and Divine mission in blessing the nations in finding Hashem! I think this is illuded to in the next part of the story when Jonah is swallowed up by a fish. In Hebrew DAG. The numerical value of DAG is 7. The Dalet is four and the Gimel which is 3. This hints that the 70 nations or 7 in Gematriah Katan(small Gematriah), will try to swallow us up if we don’t do our job as being a light to them. On Yom Kippur there is a very personal and intimate side which relates specifically to the people of Israel. In Leviticus 16:17 And he shall effect atonement for himself, for his household, and for all the congregation of Israel. We see how the Torah stresses atonement for Aaron then his house and them finally the people of Israel. G-D is teaching us the responsibility that all of Israel has for one another. We can never forget that we are one united nation. As we learned about in the covenant mentioned in parashat Nitzavim. (see my essay) Therefore, on Yom Kippur we can easily get caught up focusing only on ourselves as the people of Israel. This is why we need the lesson of Jonah on Yom Kippur. Not only on Yom Kippur but at the most special time of the holy day at Mincha as the holiday comes to an end. Elijah the prophet was answered at mincha time. Hashem wants this important impression to be made as we close the Day of Atonement. This message continues through the holiday of Succoth where Israel will bring 70 sacrifices for the nations. At the same time, Israel must always remember who it is. This is what the holiday of Shmini Azeret is all about.

I want to bless all our dear friends with a Gimar Chatimah Tovah and a beautiful happy and healthy New Year with all the greatest blessings of life.

Rabbi Moshe Goldsmith

 

 

 

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Parshat Nitzavim – Rosh Hashana Message for 5776

As the hour draws closer to our New Year which will mark the end of the sabbatical year, there is a feeling in the air that something big is about to happen. The reason for this impression comes from the fact that man was created on Rosh Hashanah.  This unique day is not just a time of recollection but in reality it is happening all over again. This coming Monday man will be created for the 5776th time! The year 5775 will be remembered as a year of chaos and turmoil. The bloody battles in the Middle East, Ukraine, and Africa have left hundreds of thousands dead and displaced many more. Thousands of migrants have lost their lives at sea trying to seek refuge. Israel as usual faces many difficult challenges. The newest one being the signing the nuclear agreement between America and Iran. The European Union continues in full force in their attempt to delegitimize Israel’s right to the land of Israel. Just this week fresh out of the oven came the latest European Union decision of marking Israeli products made in Judea, Samaria, Golan, and Jerusalem. The Jewish community throughout the world is threatened with the rise in antisemitism.

This is not surprising, as our tradition has it that a Sabbatical year can be marked by war and turmoil and that it has the potential to be followed by the coming of Messiah. Why does the Sabbatical year have the power to bring about such upheaval and turmoil? Why is there so much suffering and evil in the world? Is all this necessary for the coming of the Messiah? How can we have a positive influence on the situation?

Looking into this week’s portion, which happens to always comes out the Shabbat before Rosh Hashana, we can shed light on some of these important questions. Parashat Nizavim opens up with the forming of another covenant between Israel and Hashem. Before we explain what the meaning of what this covenant is all about, I want to review the different covenants mentioned in the Torah between Hashem and His servants until this week’s portion – Nizavim. A covenant is an agreement between two sides. Both sides have the responsibility of upholding their part of the contract. A sign is chosen as a reminder that the covenant is binding. Examining the different covenants brought down in the Torah we see an interesting phenomenon. Gradually, through the forming of these different covenants the world is being brought to maturity as the Divine plan of creation unravels. Each covenant marks a turning point in History.

After the evil generation of the flood which was marked by extreme immorality, the time had come for mankind to begin to rectify itself. At this point in history, G-D was patient with man and all he wanted was a world that would refrain from evil and build a society based on a basic moral code. This is what the first covenant with Noah was all about. Hashem agreed never to bring another flood of destruction to mankind and Noah was to focus on populating the world and teaching them the seven basic laws of ethics. The rainbow was chosen as a symbol of this agreement.

As the world continued to grow and develop Hashem saw that the time had come for another stage of the Divine plan to unfold. This was the task of Abraham. The second covenant between Hashem and man is known as the “Brit Beyn Habitarim. Hashem promises to Abraham that a nation will rise from his loins and that he will inherit the land of Israel. Abraham’s response was “How will I know that I will inherit the land”? Hashem’s immediate reaction is setting up a covenant with Abraham. Abraham is asked to take three animals and two birds. The animals were cut in two while the birds are to remain intact. The animals and birds represent the kingdoms that will rule throughout history until the final redemption. Hashem promises that although the children of Israel will suffer a test of faith through a long exile of 400 years eventually, they will make it to the land of Israel their everlasting inheritance. The lesson we learn from this covenant is that even during the darkest periods of exile we must continue to have faith in Hashem that he will redeem us and return us to the land. Abraham’s questioning the fruition of the Divine promise can be interpreted as a weakness of faith. It wasn’t enough for mankind to remain complacent with a simple moral code now the time has come to draw closer to the creator by demonstrating their total reliance on Him. Relying on Hashem can make the impossible a reality. Abraham’s whole life was a proof of how the impossible becomes doable if you put your total devotion to G-D. The miraculous birth of Isaac is a perfect example of this. Who would ever dream that two elderly individuals can have a child? It is interesting that this covenant of faith is coupled with the promise to inherit the land. In other words, only from the land of Israel can this level of faith be truly attained. Hashem wants Abraham to set up a nation centered on faith in the land of Israel.

The next covenant mentioned in the Torah is another one formed between Hashem and Abraham. It is the famous covenant of circumcision. Here, not only Hashem reinforces the fact that Israel will inherit the land, but that Hashem will be our G-D. Abraham must take upon himself not only the mitzvah of circumcision but also to be a father to many nations. Faith has to be tested through positive actions. The male reproductive organ represents the greatest gift to man – the ability to create life. Human beings emulate the creator by bringing new lives in the world. On the other hand, miss use of this gift can lead to the worst of iniquity. By undergoing circumcision we are testifying to Hashem that we will use this gift morally and sanctify ourselves. This is a giant step forward for humanity that is constantly tempted through this aspect of life. Only the holy can overcome the dangers of temptation. This becomes clear later on with Joseph the great grandson of Abraham proving to all how this is ingrained in Abraham’s seed.  This covenant was also marked by the giving an additional letter to Abraham’s name and earning the title – father of many nations. This means that it wasn’t enough to give birth to the people of Israel but his offspring would be responsible for being a light to the nations. This mission could be achieved only after this chosen nation would be born. The result of Abrahams entering into this covenant leads to the birth of the nation of Israel!

This leads us to the next “Brit” that took place when the newly formed nation of Israel received Torah on Sinai. Israel took upon itself to fulfill the entire 613 commandments of the Torah. G-D betrothed His chosen people who responded – “we will do and listen”! Sinai was likened to a bridle canopy covering over the bride and groom. The Torah was the contract of matrimony and the land of Israel was to be their home and the temple was their private quarters. This would seem to be the height of the Divine plan – the formation of a chosen people that follow Torah in the land of Israel.

Unfortunately, things did not go so smoothly. Immediately after receiving Torah, the nation committed the sin of the Golden Calf. Hashem tells Moshe that he wants to destroy Israel and that he will make Moshe Rabeynu into a great nation as he promised. This is similar to the generation of the flood that was destroyed and Noah was chosen to serve as the continuation of humanity. Moshe Rabeynu, as a true leader, is not willing to give up on the nation of Israel. He prays to Hashem and requests two things: that G-D will not destroy Israel that he will not continue to be angry with them. Hashem agrees not to destroy His nation but does not yet relinquish His anger. Moshe Rabeynu then breaks the two tablets and burns and grinds the calf into powder. He then scatters the dust on the water and makes Israel drink it. Our tradition teaches us that this is likened to the bitter water that the Sotah must drink. Three thousand Israelites are killed. Moshe Rabeynu ascends Mt. Sinai again and prays for a second time for Hashem’s forgiveness. Moshe Rabeynu requests to be erased from the book of life if G-D will not forgive His people. Hashem accepts Moshe Rabynu’s supplication to some extent but not completely. Hashem tells Moshe to lead the nation into the land of Israel and that G-D will send and angel to help him. On the other hand, he sends a plague to the nation. (The Torah does not elaborate on this plague) The sending of the angel was a sign that Hashem Himself at this time is still not willing to go with Israel. Although, this is a punishment this was for Israel’s benefit since Israel is a stiff necked people having Hashem Himself lead us into the land could awaken His wrath. Nevertheless, the nation is not pleased with this and mourns by not adorning any jewelry. G-D then tells Israel not to adorn jewelry even after the mourning period. This symbolizes that the true adornment is the Shechinah   – the Divine Presence. Israel will settle for nothing less! Moshe Rabeynu sets up his tent outside the camp and the Divine presence resides in his tent. This is a sign that Israel repented and that although the Divine Presence still does not reside amongst them directly – it is in their eyes view. Moshe Rabeybu continues to pray and Hashem agrees to lead Israel Himself and not send an angel. He is asked to prepare a second set of tablets and a new covenant is made.  The last 40 days Moshe spends on the mountain in deep prayers are the 30 days of the month of Elul and the ten days of repentance. He comes down with the new set of tablets on Yom Kippur. The next day he announces the collection of the half a shekel for the building of the tabernacle – the place where the Divine presence will reside again. G-D has forgiven His people!

The important message of this covenant is the tremendous power of repentance through the 13 attributes of mercy. In addition it stresses the everlasting relationship between Hashem and the people of Israel that can never be severed. Even if we stumble Hashem will always leave the door open for us to rectify.

This week’s portion opens up with another covenant adding another dimension to the picture. It is called the covenant of responsibility – Areyvut in Hebrew. Before Moshe Rabeynu passes away he brings us into another level of spirituality marked by an additional covenant, the last one mentioned in the five books of the Torah. Here the people of Israel are taught that we are not in this alone. The religion of Israel is not like other religions that are based on personal relationships between each individual and Hashem. In reality all of Israel is one organism that works as a team. This special connection is called Kinneset Yisrael. Everyone of Israel is part of a painting that provides a unique color to the masterpiece. If one color is lacking the entire painting will be unfinished. It is like a human body that if one limb is hurting the entire body goes into distress.   This can be seen in the book of Joshua when Achan sins by taking of the spoils of Jericho – G-D blames all of Israel for sinning.  This is why the portion is called Nitzavim – which means standing in Hebrew. All of Israel stands together as one unit in covenant. Moshe Rabeynu is bringing this new covenant to the house of Israel before he leaves the world. This covenant will only take effect in the land of Israel. The covenant is set into motion by crossing the Jordan River and standing on Mt. Grizim and Aval together with the building of the alter and writing the Torah in 70 languages. We learn from this that being a light to the nations depends on Israel taking responsibly for one another just as Judah did for Benjamin. The Divine plan wants all of humanity to know Hashem. This will only happen when Israel will build Hashem’s Kingdom in the land of Israel.

The result of this covenant is that if Israel does not unite with one another the painting is left unfinished. Not only does the entire house of Israel suffer but the entire world as well. Leaving this covenant unfulfilled will send waves throughout the world causing chaos and turmoil. The nations turn against Israel. All this happens because Hashem wants us to finish the masterpiece. He wants us to unite as one nation in the land and fulfill our goal as a light to the nations.

The Sabbatical year adds another dimension to the picture. Like the covenant of Shabbat, which is a time of rest and reflection, so is the Shmitah year. Shabbat always brings a blessing over of the past week of labor. By resting be are confirming that Hashem created the world and that all the blessing of our labor is from Him. In a similar way, the Sabbatical year is the end of 6 years of hard agricultural labor. Our refraining from working the land testifies to our covenant of faith in Hashem. By doing so we are declaring that all blessing of livelihood comes from Him. When the Shabbat and the Sabatical year are not observed as they should be this awakens judgment from the heavens and it sends its waves throughout the world. This is why the nations come against Israel. Hashem wants to clarify our connection and endless devotion to Him and the land of Israel. Claiming that other people have a right to the land of Israel, is in other words an attempt to break the covenant between Israel, the land, and Hashem. G-D wants the people of Israel and all those that love Him to stand up for truth and not let the covenant be broken. The Divine plan will be achieved only when all these covenants are upheld. Every year we must all make an accounting both on a national and individual scale to see how we are adding our unique part to the masterpiece of the Divine plan.

This is what Rosh Hashana – the Day of Judgement – the day G-D created man is all about.   G-D judges us for not being ourselves. G-D will ask us – why haven’t we finished adding our unique color to the painting? Judgment is the comparison of where a person is to where he should be. This explains why we blow the Shofar as well. By sounding the shofar we draw on our innermost part of our souls trying to bring our potential into fruition. Eventually we will achieve the goal of the Divine plan and we will all rejoice in the light of Hashem. The world will be a beautiful place to live in and all of humanity will know Hashem. This is summed up perfectly by the prophet Jerimiah.

“Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant. Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord. For this is the covenant that I will form with the house of Israel after those days, says the Lord: I will place My law in their midst and I will inscribe it upon their hearts, and I will be their God and they shall be My people. And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, “Know the Lord,” for they shall all know Me from their smallest to their greatest, says the Lord, for I will forgive their iniquity and their sin I will no longer remember. (Jerimiah 31:30-33)

Shanah Tovah Rabbi Moshe Goldsmith

 

 

 

 

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Parashat Ki Tisah – The Return of Lost Souls

This week’s Torah portion Parashat Ki Tezeh opens up with a topic that is difficult to grasp – the laws of “Eyshet Yifat Toar” (literally a women of a beautiful looks)

“When you go out to war against your enemies, and Hashem your God gives them into your hand and you take them captive and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself then you shall bring her home to your house, and she shall shave her head and trim her nails. And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go to her and be intimate with her, and she shall be your wife. If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her.”

Since the beginning of history, it is a known fact that invading armies have raped and taken captive the women of their enemies. It is interesting that just recently Israeli soldiers were accused of racism by Arab leaders, BDS members and other left wing supporters. Their claim was that there was no reported rapes of Arab women in Gaza during the last Israeli military operation. There explanation of this unusual occurrence was that Israeli soldiers were racist and did not want to touch an Arab woman. In other words, even in modern times, apparently this is the expected norm of society when going to war. Putting aside this anti-Semitic claim against our soldiers – the Torah seems to prepare Israeli society for possible immoral acts of behavior from its soldiers during battle. Instead of ignoring reality, the Torah is very down to earth and presents a plan for coping with human nature. At the same time, it puts up boundaries and doesn’t allow complete chaotic behavior on part of its soldiers. Some of the difficult moral challenges that surface here when delving into these laws in more detail are the fact that even married women are included in the law of a “Yifat Toar”. In addition, according to many opinions, intimacy is permitted at first without the restrictions mentioned in the verses. Moreover, the women obviously are not asked if they want an intimate relationship with the soldier they seem to have to accept the reality that has befallen them. On the other hand, after the first sexual act boundaries are put into motion. From then on, it is no longer permitted to be intimate with the “Yifat Toar” until the process in complete. The process is outlined in fine details in our oral teachings. If the “Yifat Toar” decides to convert then immediately the couple are allowed to be married. If the woman does not want to convert yet, then she must shave her head and trim her fingernails and sit in the soldier’s home for a month mourning her parents. If at the end of the process he does not want to marry her then he must let her go. The Rambam mentions that if she doesn’t want to convert after a month then she is given a 12 month option to see if she is willing to change her mind. If not she must accept the basic 7 Noachide laws. These laws include the prohibitions of: idol worship, sexual offences, murder, theft, blaspheming God, eating of a live animal, and the requirement of setting up a court system. If the Yifat Toar is not willing to convert than she must leave the soldiers home since he can only marry her if she is 100 percent Jewish. To sum things up we see that on one hand the Torah is allowing an outlet for possible human weakness during battle but at the same time in the long run there is a detailed plan of rectifying this relationship. An attempt to turn this into holiness through a proper marriage and spiritually rectifying the pagan beliefs of the “Yifat Toar”.

The famous Rabbi Chaim Ben Atar (1696-1743) in his magnum Opus the Ohr Hachaim Hakadosh has a very interesting approach to this topic. He begins by asking how the Torah could allow such seemingly repulsive behavior on part of its soldiers. While engaged in battle, when men are endangering their lives, we would expect from our soldiers the highest ethical conduct possible. How can we expect G-D to do miracles for us in battle when we are giving into our physical desires? The Ohr Hachaim explains that there is something much deeper then what meets the eye. He explains that after the sin of the first man in the Garden of Eden many Jewish souls got trapped into the net of the “dark side”. These are the souls of the converts. We see how many righteous people from the nations have joined the house of Israel. Like Rahav, Ruth, Jethro, Shemaiah, Avtalyon, Onkelos Hager, and the list goes on. He mentions two possibilities of rectifying souls that have been taken captive into the other side. Sometimes there is a holy soul is trapped within an unclean soul. The soul needs assistance from the outside to free itself from slavery. He gives the example of Shechem Ben Hamor.

“Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to visit the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her.” Genesis 34:2

According to our esoteric teachings the soul of the famous 2nd century Rabbi Chananya ben Tradyon, one of the “Ten Martyrs” killed by the Romans for teaching Torah was trapped inside Shechem Ben Hamor and wasn’t able to pull away on its own. By cleaving to Dena the soul was released from its imprisonment. Rabbi Chananya ben Tradyon was a decedent of Dina and Shechem Ben Hamor. This is hinted in verse Genesis 34: 21

“These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters.

The Hebrew expression “the land is large enough” is spelled רחבת  which is an acronym for Rabbi Chananya ben Tradyon.

In addition, he explains how in certain instances a soul is able to free itself on its own. These are the souls of converts. By cleaving to Hashem through embracing Judaism they are able to cleanse the impurities that were attached to their souls freeing them from the dark side.

The Ohr Hachaim goes on to say that when a person is involved in doing a mitzvah nothing bad can come out of his actions. The mitzvah has the power to protect them. It goes without saying, that soldiers in battle are doing a tremendous mitzvah of defending the people of Israel. Therefore, it would not make sense to say that their encounter with the Yifat Toar was motivated by their physical desires alone. There must be something much greater that drew the attention of the soldier to the “Yifat Toar”. He explains that the soul within the Yifat Toar is seeking a way of releasing itself from the dark side.

As we mentioned before there are two possibilities of freeing trapped Jewish souls. In the first instance like that of Rabbi Chananya ben Tradyon the trapped soul needs a onetime bonding with another Jewish soul to free it from its bondage. This aligns itself perfectly with the verse – “If you are not pleased with her, let her go wherever she wishes.” In this particular instance the souls needed to cleave to one another only once. At that moment the trapped soul was set free. That explains why the relationship between the soldier and the yifat toar did not continue beyond a onetime intimate relationship. The Yifat toar no longer carried the Jewish soul and therefore was allowed to go. The other possibility is that the Yifat Toar is baring a Jewish soul in its entirety but it needs to be cleansed and purged from its impurities. These are the souls of converts! By marrying the soldier she cleanses herself of her pagan impurities and has now returned to the house of Israel. This also aligns itself perfectly with the verse – After that you may go to her and be intimate with her, and she shall be your wife.

It is very important to clarify that we are talking in the essay about Jewish souls that were taken captive and have a tremendous desire to return home. We are not at all, referring to the souls of the seventy nations that Hashem created them for their own purpose as well. This topic is extremely deep and it requires a lot more research to understand it. This concept is not confined to the Yifat toah alone. We see that in Genesis 19:31-38 “Then the firstborn said to the younger, “Our father is old, and there is not a man on earth to come in to us after the manner of the earth. Come, let us make our father drink wine, and let us lie with him that we may preserve our family through our father. So they made their father drink wine that night, and the firstborn went in and lay with her father; and he did not know when she lay down or when she arose. On the following day, the firstborn said to the younger, “Behold, I lay last night with my father; let us make him drink wine tonight also; then you go in and lie with him, that we may preserve our family through our father. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

We all know that out of this incestuous relationship Ruth was born a great grandmother of King David. Eventually the Messiah will come from this line. In other word, sometimes Hashem works in ways that it is hard for us as humans to grasp.

Shabbat Shalom

Rabbi Moshe Goldsmith

 

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Why do we eat Potato Latkas on Chanuka?

On Itamar there once lived a very special person known as Mark in Russia – but we called him by his birth name Meir’ka (Hebrew meaning to shine). Meir’ka inspired by his great love and yearning for Zion and national identity, left his family in Russia to move to Israel. His father was put to death by the Soviet Union for teaching and spreading Judaism. Afterwards, his mother was taken to a camp in Siberia never to return home again. Meri’ka, who was now considered a son of enemies of the state, was taken by force from his relatives and put into an orphanage at the tender age of seven. At the age of 16 he was let out of the orphanage weighing only 65 pounds. If it wasn’t for his sister helping him he wouldn’t have made it.   He lived in an area that was totally barren of any Jewish life. One time I asked him how he reconnected himself with our faith. He said it was the potato Latkas that his grandmother would prepare on Chanuka. Yes, recalling the Chanuka experience with his grandmother awakened his heart to return to the land of Israel!

In reality, this is the source of our custom to eat Potato latkas on Chanuka made in oil. This reminds us of the miracle of the oil Menorah. The light of the Chanukah menorah is imbedded within the oil and runs through our veins and arteries after being part of our Chanukah feast.  In this same way, the hidden light within our soul is the light of heroism that led the Maccabees to victory. This light was scattered into millions of sparks that ignited hope and faith into our people throughout the sufferings of exile. As Harav Kook writes “The G-dly flame of the souls of the Maccabees exploded into millions of sparks that when they will come together again as a torch they will again radiate as they did in the past.” This is because of the fact that as long as Israel is in exile the Divine light that shines within them is in exile as well. But all these lights are turning into a torch with the return of our people to the land of Israel. This is what the name of Meir’ka is all about. As the people of Israel continue to return home the light of Israel will continue to grow stronger and stronger – until our temple will be restored. Chanukah sameach!!

Translated from the original Hebrew version of Rabbi Natan Chay  – Itamar’s chief Rabbi  IMG_1858

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Leah’s Blog Parashat Lech Lecha Oct 31 2014

Much of the book of Genesis is devoted to the stories of the lives of our Patriarchs and Matriarchs, what they did and also where their particular trials and achievements happened. Each chronicle that folds into the next brings a chain of ideas that never ceases to amaze us and how it affects our lives even today. The first Patriarch we encounter is Abraham. Abraham is constantly on the move, walking and running to do mitzvoth. He is associated with setting things in motion. He walks the length and breadth of the Land, runs to mobilize people to form a different way of thinking and approach life through belief in one G-d. He and his wife Sarah set up special inns providing for their guests and always offering a second helping of spirituality. He made goodness prevail over darkness. This is why Abraham is the personification of Chesed (the attribute of loving-kindness) (active motion). Abraham rushed forward until he reached the city of Shechem as it says in the passuk :”AD makome Shechem AD Eilon Moreh”- “UP TO the city of Shechem”. Here in this place middat Haschesed reaches a limit and Abraham stands still. This is the first encounter we have with Middat HaGevurah (the attribute of might/restraint).

The confined boundary given to running Abraham and the AD (ayin daled) used in the passuk also are the only 2 letters in the Shema that are larger. Regarding the Shema, halacha requires an individual to STOP and either stand or sit in one place (which is the opposite of movement) and focus. Later on as we read about the Yosef stories, the city of Shechem becomes the focal point of Middat HaGevurah- the place he is sold, and even prior to this, the place where Dina is taken by Shechem Ben Chamor and Shimon and Levi retaliate. Each Patriarch has a distinct inner nature as do all the places spoken about in the torah because of their inner essence and connection to Am Yisrael and the people that love Israel. In order to emulate the legacy of our forefathers and land, we study their actions and understand the many dimensions hidden in the character of each place (as Yaakov was able to see and say “Mah Norah hamakome hazeh”- “How awesome is this place!” when he layed upon the stones of the Temple Mount)

Abraham was a saint and his middat hachesed had him praying even for evildoers. Chesed can overflow if it is not controlled. This is where Gevurah comes in, disciplining it, making the walls for a vessel to catch it, contain it. This is like healthy love which includes as element of self control and respect for the other person’s boundaries. This is the key ingredient to Shalom Bayit. Our Rabbis teach us: “A person should always draw people close by means of his right hand and know when to push them aside with his left.” (Sotah 47)

There has to come a time soon that all “Peace Love and Good Music” attitudes Israel has been displaying up until now (and what hasn’t Israel done for peace?) will hit finally a brick wall. There will come a time soon when all of its citizens will say AD kahn- UP TO HERE. Israel is a country of true Chesed. When the nations of the world refuse to recognize Israel for its truth, for being G-d’s land, it will have to display another facet- Middat Hagevurah in order to preserve the real meaning of middat HaShalom. A person is made of many aspects of the spheres making him/her complex and interesting. That’s what puts him above animals that show only one distinct nature. Choose to use the middot to be a kind, disciplined, loving and respecting human being. There are many missions yet to be accomplished and the combination of all of Hashem’s aspects in us will save the world when goodness prevails over darkness. That’s why we read about Abraham- some things never change and history always repeats itself.

Shabbat Shalom- Leah Goldsmith