Category: Torah Portions

Parshat Vayeitzeh November 26, 2009

The classic way of serving Hashem is through the three principles of learning torah, prayer and good deeds. These are all within the realm of the spiritual world. Many people have spent time in their lives in which they went to yeshiva, or took a year off to “sit and learn”. This is just what Ya’akov Avinu did in the house of Shem and Ever for fourteen years, immersed in holiness, isolated from the troubles of Esav and self contained in the realm of awesome spirituality. But then came the time that he had to rise to an even higher level by means of connecting with the real world. And Ya’akov went to Charan to face the reality of a mundane, tricky, physical, material world. How do you think he managed? Ya’akov dreams about a ladder: “Ya’akov had a vision in a dream. A ladder was on the ground and its head reached heaven.” (Bereishit 28:10) This illustration taken out of his conscience was an indication to him that it was time to connect heaven and earth. He dreamt about himself, not on the ladder, be that he in fact WAS the ladder. There is a saying in chazal, “Pitchu li petach shel machat, Ani eftach lachem petach shel oolam” (If you open the passageway to opportunity- by just a crack- G-d will pull it wide open for you). But the first attempt comes from you. This is the first step on the ladder of undertaking something. As we clamber up the ladder of our daily tasks, annoyances, things we need to do, with will and firm resolve, it becomes a ladder of iron will and we say “come what may!” But a person has to step on from the lowest, most basic stair. That’s the only way it can be a stairway to heaven. You can’t jump on. There are no shortcuts. You should know that G-d is right there pushing you from behind. Step by step. Thomas Edison once said “If we did the things we are capable of doing, we would literally astound ourselves”. Ya’akov merited in ascending to the highest level, rising up to all the challenges placed before him. How would you feel if you worked for someone for seven straight years and weren’t paid? How would you feel if you thought you were marrying the woman of your dreams and behold- you were rooked? How would you feel leaving a holy haven to play a bunco game for 20 years? Ya’akov wasn’t looking to be a star in Fame. He wasn’t even climbing Mount Everest. He could have left the earth behind, but he chose to be the ladder himself, connecting heaven and earth. This is what we call coping. It is a very Jewish concept that began with our forefathers. He left Lavan’s house shalem- whole. Untouched and only blessed. He is the perfect balance that we call Tiferet. When people don’t hesitate, they don’t fall down. He was devoted to the task of building the House of Israel, called Beit Ya’akov. This was only achieved through complete faith in G-d. Thoughts, deeds and speech are the rungs in the ladder we call “yours truly”. How you do them is up to you. They are all interconnected. You may hit a blind alley on your journey of the day but when you know that G-d is on your side, if you do the right thing, there can never be a stalemate in the game we call life. Ya’akov never had rest, like most of our forefathers and kings. King David said, “Who will rise to the mountain of G-d!” Only the devoted. Devoted to chayim tovim, a good life (you make it, you break it) – Shabbat Shalom, Leah Goldsmith (Many of the ideas in this torah were given by the Rav Chaim Hacohen, shlitah- hachalban) Shabbat Shalom, Leah Goldsmith

Parshat Toldot November 20, 2009

In order to understand the variety of psyches and the distinct and unique personal identities of the Avot, a closer look at the redeeming dominant feature of each of them brings us to an intimate understanding of Hashem’s attributes engrained in them, and their purpose for being in that specific generation.

Avraham bequeaths to Yitzchak the continuation of the revealed light of G-d in the world. He is likened to the rain falling down from the heavens unto the earth causing things to grow. He is a revolutionary downpour that washes the world clear of old bad habits and purifies the pagan altars. He gives of himself selflessly. He knows that everything that happens, for good or for bad- is from Hashem. He knows that Hashem is pure goodness even when reality is not easy to face or even when it laughs in his face. He prays only for others, never for himself. He never thinks of making a move to improve his own life. Ish chesed Avraham.

Yitzchak, on the other hand is like a tree, standing in one place. He is not running anywhere. He never leaves Eretz Yisrael; his wife is brought to him and later he is even “conned”. The underlying feature of his character is his passive will, like when he was bound on the altar. Like the tree, his core energy begins at the bottommost level of his humble existence. Being the protיgי of his father, he transmits his father’s teachings, but is a very different man than him. He accomplishes most of his “active duty” in deep prayer and by totally annulling his ego. Ish Gevurah Yitzchak.

Yaakov is like a flame. Although it says, “Ya’akov was a plain man dwelling in tents” we know that he isn’t ready to “stand for it”. He is the first emotional man, showing love and anger. He is the fire of excitement. He is neither too giving, nor too holding back, but a balance of the two. He progresses forward to building Beit Ya’akov, the House of Israel and fathers the twelve tribes. The shape and texture of his nefesh are a perfect blend of his father and grandfather. Ish Tiferet Ya’akov

The differentiation that Hashem created in every person, novel personality, and derech (way) in how to look at life is demonstrated in these three significant characters that are able to pass down masoret but maintain an individual identity, not always impersonating their own fathers. Later, when there is a further refinement and each tribe finds its position in the constellation of tasks, do we find a projection of mirror images of father-son likeness in that of Yosef to Ya’akov. But even here, looking like the “spitting image” of his father, in the sphere of things, Tiferet and Yesod have two different missions. Ya’akov takes matters into hand specifically in dealing with the management of his household. Yosef, on the other hand, pours bounty providing for his brothers and the rest of the world as well. He shows restraint like Yitzchak and in all humbleness gives all the credit to Hashem in his successes. He shows balance and emotion, being a combination of all of those who preceeded him but he has his own fish to fry…. We will delve into his intrigues in the coming parshiot- stay in tune!

Shabbat Shalom, Leah Goldsmith

Parshat Chayeh Sarah November 13, 2009

The substance of Am Yisrael is applied through the generations, it’s destiny preserved as one generation “punches out” and another “punches in”, always accounting for the time. We travel down the corridors of time with different approaches to practice of faith in G-d as exemplified by the first 2 human building blocks, Abraham and Sarah. The parsha begins with the passing of Sarah Immeinu – the symbol of Chayeh Sha’ah, the living hour of time, maintaining hour by hour the household, preparing the day to day needs, thinking things through and supervising over the daily challenges that arise including education, correcting faulty dealings between the family and it’s environs, making people glad to join and cooperate with them, feeding them, washing their clothes, taking care of all the practical needs and praying every moment of the day for success in these endeavors. The needs of THIS world-NOW were her job. This day to day preservation was represented by the candle that always shined in her tent, lighting up all of those around her in comfort and radiant energy.

The Bereishit Raba (58:2) brings down that as the sun was setting on the life of Sarah, a new sun began to rise in the form of Rivka who was born on the day of Sarah’s passing. This great soul conceived in Aram Naharayim, Avraham’s “home town” born to Betuel Ben Nachor came to take the place of Sarah as another building block placed upon the former. The light was returned to the tent and Yitzchak, the son of Avraham was consoled through the continuity of Chayeh Sha’ah.

The parsha is completed with the passing away of Avraham Avinu, the symbol of Chayeh Olam, Infinite time, being the emblem of everlasting faith implemented in all his acts of self sacrifice for the human race for all of eternity. His life’s work made the preparation for eternal life – belief in one G-d, connecting all of those to Olam Habah, the next world. Both Chayeh Olam and Chayeh Sha’ah include different tempos in the flow of Netzach (foreverness), each Mashpiah (personal influence) putting in their time toward a life beyond the grave.

In relation to time and its connection to the concepts mentioned here, Harav Chaim HaCohen shlita said this week that a person needs to set an alarm clock a few times a week and wake up to the ring remembering how the father of time runs the world. Time ebbs and flows but it is up to us to implement the ideals of Jewish life that can never be dead and buried. As a partner to the creator, we must take responsibility in the 2 realms of Chayeh Sha’ah and Chayeh Olam – what we do with our time- by continuing the work through time and through the generations. This makes time stand still, connecting the past, present and future.

Shabbat Shalom, Leah Goldsmith

Parshat Vayera November 5, 2009

In the Talmud it says that our Patriarchs did not depart from this world since they are brought back to life by the continuation of the mitzvoth performed from generation to generation. Being heirs to the legacy of Israel, the Jewish people have forever performed mitzvoth like Brit Mila, inviting guests in for the Shabbat meal, and other acts of reaching out to the needy, like what we read about in Abraham and Sarah. The values that our forefathers have passed down to us far surpass checking rice and legumes for bugs, going to shule, looking “frum” and all the typical mitzvoth we are so acquainted with. The stories of their self sacrifice go above and beyond setting another placemat or throwing in another pulky to the oven.

The gutsiness our forefathers demonstrated in the wars they fought showed no compromise with the faulty social norms of their time. The nerve, bravery and fearlessness that they had are what helped them overcome the tests that were given them time after time. It was not only Daniel who escaped the lion’s den but ALL of the Patriarchs and Matriarchs were tested and time after time and “took the bull by the horns”. Their stories are the seeds that blossom into the tree of life that we eat from to this day. Their examples serve as an anchor when we sample desperate times, their characters a citation to emulate. The book of Bereishit is full of all kinds of their memoirs. There was active engagement (Abraham running to sacrifice all promised to him) and passive self sacrifice (Yitzchak on the altar). In this parsha we truly come to understand the nature of Avraham’s steadfastness, practiced in undoubted faith and devotion.

The Midrash Eliyahu Raba (23) says:”Ad matay yageeu maasay lemaasey avotay?”- “When shall my deeds be like my forefathers – Abraham, Yitzchak and Ya’akov”? This midrash touches upon a person’s introspection into the deeds of the forefathers and his own tests in his own time. How can his kavana (intention) be perfected to the level of his forefathers? Kavana comes from the root word, keevoon- direction. The first stop on his path was where he was installed by his parents. But it goes back, to where their parents placed them, and their parents placed them to the first stop- to Abraham. There is a phenomenon today that many people are becoming “more frum” than their parents were. They are covering their hair, wearing black suits and eating only the strictest of hechshers. This goes in sync with the prophecy of Malachi (3:24) that states- “Veheyshiv lev avot al banim velev banim al avotam”- “The fathers hearts will return to the sons, and their sons to their fathers”- meaning that the sons will adhere even more strictly to the laws of the torah. (of the generation that was before.) The midrash of Eliyahu Raba humbles that and asks if we really are greater than our forefathers… It is asking, “Who is sweating over a Jewish cause? Who is being put through the fire? Who is going to fight the corrupt system? Who is going out to war against the enemies of Am Yisrael? Who is being thrown on the altar or down the pit and withstanding it in faith?”

During the holocaust, in one of the death camps there was a rare circumstance of a Jewish woman that had a baby. She approached a man she knew to be a great Rabbi back in the shtetyl. She asked him if he had a knife. He understood in her desperation that she wanted to kill herself and her baby because of the freezing, starving reality they had. As the Rabbi was about to teach her a torah about the sanctity of life, a Nazi officer walked by and heard her request. He happily handed her a knife in the hope of a sure suicide and murder. But this woman was not brash or reckless, that is not what an emissary of our Matriarchs does. To the amazement of everyone, she opened her new born’s son’s diaper and performed circumcision on him. THAT was self sacrifice.

There are times and there are times. The generations live through them. Some of them are rosy and red. Some are gray and black. In some we are actively fighting for our lives. In some we are “sitting pretty”. Am Yisrael is always on a mission though. The passuk “Maasey avot siman lebanim”- “All that happened to the fathers is a sign for the children” is the symbol of history always repeating itself. It is about sacrificing oneself for Israel. Our Rabbis tell us that there are 70 faces to the torah. Our fathers though, have only ONE FACE. Let’s strive to look like them.

Dear Readers, There is a new song out by The Muse. The words go like this-” They will not force us. They will stop degrading us. They will not control us. We will be victorious.” It’s kind of rock and rolley (and good!) but it is also our message to any foreign government that thinks it can decide what we will do, (as if it will not be in the way of our fathers!- Ha!) Avraham Avinu, the first Father was the first to return to the Land. Moshe and I had the merit of returning to the Land over 24 years ago. This week our mom, at the age of 78 made her way back to the Land on aliyah. Hashem has a plan and it’s a little different than what the foreign nations of the world want to dictate to us. If only they knew that WE WILL BE VICTORIOUS in the merit of our forefathers.

Shabbat Shalom, Leah Goldsmith

Parshat Lech Lecha October 30, 2009

Parshat Lech Lecha introduces us to the first individual who was willing to say NO to the accepted norms of corruption and idolatry. He was able to knock down and drag the skeletons not only out of the closet, but out of the store that sold them. Detaching himself from the comforts of home, he led a campaign towards the establishment of a new organized movement in the world- monotheism. Carrying the card of faith as his banner, he made a noise in the world as many other people swelled the ranks and “jumped on the train” headed for the Holy Land. These were “The souls that they made in Haran”. Genesis 12:5 Avraham is the founding father of the sphere of chesed-lovingkindness. He initiates chesed, running here and there to improve the world through good deeds. G-d told him to go “to the Land” because the manifestation of G-d is a manifestation of the Holy Land as well. The Land of Israel is the chosen place where G-dliness is revealed.

Avraham started as one lone person, being the first believer. He is known as Avraham HaIvri from the word eiver, the other side. The Bereishit Raba brings down different reasons for this name. 1) Avraham is on one side of the world, and the rest of the world is on the other side (immersed in false beliefs). 2) Avraham comes from the line of Eiver 3) He came from the other side of the Euphrates River. He is also known as the founding father of the language Ivrit (Hebrew).When one wants to learn about faith, he should study it in the original language of the bible- Hebrew.

There are other personalities that stand out in their uniqueness called Ivrim. After his brothers sided against him, Yosef is sold to Egypt where he identifies himself as an Ivri. He does not assimilate, but shows integrity time after time in every test given him. The midwives are called Ivriyot and side against the evil decrees of Pharoh in order to preserve the Bnei Yisrael. And Jonah the prophet says : “I am an Ivri, and I fear the Lord of Heaven and earth”. Despite being raised in the house of Pharoh, Moshe Rabbeinu returns to his origins as an Ivri when he grows up and realizes who he really is.

Getting to the other side is trailblazing the road with belief in me’eiver, above and beyond the norms of what society says. Being an Ivri is first knowing there is a choice. It is saying “WOW” at how much more good there is in potential and actualizing it. It is being connected to that intuitive side that only faith can give, the ability to feel above time and space. It is wearing a uniform that says,” I have holy chutzpah” The attitude we have to the torah concepts in an age that has seen the return of Israel to Israel must change and reconnect to our “Ivri” identities, breaking the 2,000 years of norms applied to life in exile. And like Avraham, it is imperative first and foremost – that we believe! ( and get thee to the Land!)

Shabbat Shalom, Leah Goldsmith

“Somewhere over the Rainbow”- Parshat Noach 2009 October 23, 2009

After leaving the obscurity of the darkness of the ark, and the winds of change cleared the waters of destruction, in a still doomful sky of clouds, Noach and family witnessed the sign of the brit, the covenant- a sparkling rainbow. “I have set my bow in the cloud and it shall be for a covenant between me and the earth. And it shall be seen in the cloud and I will remember my covenant which is between me and you and every living creature of all flesh ….” (Berieshit 9:13) This is the brit of the restitution of Hashem sustaining the world. The 7 mitzvot Bnei Noach, the commandments given to Noach’s sons, that were instituted this time were meant to benefit humanity and be the foundation for the “new world”. Its ethical principles laid down the guidelines for how this world can live in harmony and peace. The seven universal mitzvoth spoken of : 1) not to worship idols 2) not to blaspheme G-d 3) to establish courts of justice 4) not to murder 5) not to commit adultery or incest 6) not to steal 7) Not to eat flesh from a living animal (Sanhedrin:56b, tosefta avoda zara 9:4)

In Kabbalah the 7 colors of the rainbow are represented by the 7 lower sefirot, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut. The mystical vision of Yechezkel upon seeing the merkava is likened to the expeience Noach and family had when gazing at the rainbow. A prophetic voice spoke out of this vision. Yechezkel describes:” like the appearance of a bow which shines in the clouds, such was radiance”. Its appearance in the cloud brings to mind another more powerful “new world, the torah on Mount Sinai.

Interestingly, the 8th commandment, surpassing the Noachide Laws, is brit milah- circumcision. This is performed on the 8th day of life and is considered the highest level of spiritual perfection for mankind, even transcending the physical. This is why even the most assimilated Jews perform this mitzvah- it has been engrained in them that there are no compromise in fulfilling this commandment. It takes the next generation “somewhere over the rainbow” and back to Abraham, the trailblazer of the brit. Both the sign of the rainbow and the brit-circumcision are called the same word: the covenant.

Here in Israel, it is just about getting cloudy and we hope for rain. It is usually around the time of Parshat Noach that the first of rainbows appear in the sky. When a person sees a rainbow, he recites a blessing:” Blessed are you Hashem Who remembers the covenant, and is faithful in His covenant and fulfills His word.”

Even though it is early in the year, with only 1 parsha behind us in the torah, we look at the rainbow and see it as a sign of the time to recognize mistakes we have already made in this new year, strive o correct them and make a restitution, as Hashem did with us then in the days of Noach, and now as He does always.

Shabbat Shalom, Leah Goldsmith

Parshat Bereishit October 15, 2009

The ultimate aim in the creation of man was that he should strive to emulate G-d by following His attributes, like by being compassionate, giving and having a positive influence over the scheme of things. Also in deeds, like keeping Shabbat- just like G-d did. Adam was the forerunner, the first man. He was given the job of being “Tzaddik Yesod Olam”- the Righteous One, the foundation of the world. By connecting the elements of earth, wind, fire and water with his human intelligence and will, he was to make heaven on earth. “And the Lord formed man of the dust of the ground” (Genesis 1:7) There is a famous saying- “Lo bashamayim hee”- It is in the hands of people to make it happen. Bringing it all to a practical level of worship, he was told to guard and keep the Gan, but almost as soon as we cut the ribbon on a brand new world, he fails at “minding the store”. This led to his downfall. Forgetting that he was from the dust of the earth and emulating G-d, he wanted to know it all and to be on the same level of G-d.

2,000 years later, the plan for knowing G-d was put into motion by the first believing man, Abraham. He was returned to the Gan, the Land of Israel, rectifying Adam’s expulsion. Here, he maintained a new order of faith in one G-d. Everything was given to Adam, but it was only the Patriarchs in the Land that experienced the reality of G-d in their lives. Their ascent into higher spiritual dimensions was acquired through many tests and hardships, scenes in which they were brought down to their knees. Abraham says, “Who am I but dust and ashes” (Vayera 18:27) He was promised the entire Land, but had to pay for a burial plot for Sarah in Chevron. He was promised the Promised Land, but had to fight in wars. He knew G-d, but he, Abraham, had to “make it happen”. He had to do the guarding and keeping.

In Masechet Yoma there is a tractate dealing with the place called “Even Hashtiya “. This is the foundation stone from which the entire world was formed. This is the stone that protrudes from the floor of the Temple Mount in the area of the Holy of Holies in Jerusalem. It was here that Abraham was promised seed as many as “the dust of the earth”. It all begins and ends right here in this place. Abraham called this place, HaHar (the mountain) which in Chasidism symbolizes great love, the Divine attribute personified by Abraham. He wasn’t looking to eat from the tree of knowledge and he didn’t want to know it all. He ran to serve G-d through serving humanity. He is called AV hamone goyim- the father of many nations, but the covenant was passed through Abraham’s son, Yitzchak. Yitzchak, who was bound on an altar on this very stone was ready to give his life for G-d. Ya’akov, his son, had a dream of a ladder going up to heaven on this stone. He called this place HaBayit (the House) where the soul experiences the absolute unity of G-d. He later became the father of the 12 tribes that make up the unit of the House of Israel. These foundations are all based on this foundation stone, made of dust, the stone that was made “in the beginning”.

Rectifying a long exile of AGAIN 2,000 years, we return to walk the paths of our fathers into the Land- to guard it and keep it. We are only at the beginning of climbing the mountain and building a home. Please help us to do so.

Shabbat Shalom, Leah Goldsmith