Hi,
The Talmud begins (Berachot 2a): "What is the earliest time one may recite 'Shema' [which is the Torah's digest of Jewish belief] in the evenings [to fulfill the mitzvah of reciting Shema at night]?"
Soon after, the Talmud asks, "What is the earliest time one may recite 'Shema' in the mornings [to fulfill the mitzvah of reciting Shema in the morning]?"
At the 11th celebration of the Daf Yomi completion of the Talmud, Rabbi Ephraim Wachsman noted: One who says Shema at night, in times of trouble, will merit to say Shema at the dawn as well."
Have a great day,
Mordechai
Showing posts with label Hope. Show all posts
Showing posts with label Hope. Show all posts
Saturday, September 8, 2012
Monday, July 30, 2012
After anger, there is hope
Hi,
"Eichah 5:22 says, 'For if You have been disgusted with us, You have been very angry with us.'
"R' Shimon ben Lakish explained: For disgust there is no hope, but for anger there is hope. One who is angry will eventually be appeased."
(Eichah Rabbah 5:22; see Eitz Yosef for an explanation of how this fits the sentence from Eichah)
המצפה לישועה,
Mordechai
"Eichah 5:22 says, 'For if You have been disgusted with us, You have been very angry with us.'
"R' Shimon ben Lakish explained: For disgust there is no hope, but for anger there is hope. One who is angry will eventually be appeased."
(Eichah Rabbah 5:22; see Eitz Yosef for an explanation of how this fits the sentence from Eichah)
המצפה לישועה,
Mordechai
Sunday, September 11, 2011
My derashah from the Shabbos after September 11th
This is the derashah I delivered on Shabbos Parshas Netzavim, September 17, 2001. There are elements I would present differently were I writing it today, but in the interest of authenticity I'm leaving it as is:
I said something on Tuesday night [the night of September 11, at a Tehillim session] , which was not quite true. Of course the Morning Call would quote one line out of a speech and it would be the one line about which I had mixed feelings. I said, “This is not a funeral; America yet lives.”
America yet lives, but thousands of people are dead. America yet lives, but thousands of families have been shattered. America yet lives, but a nation is suddenly terrified at the thought of entering a tall building or entering an airplane. So isn’t it a funeral for the dead? Isn’t it a funeral for a nation which is no longer whole?
On further reflection, though, the answer must be that this is not a funeral, and the answer comes from this week’s Torah portion - Atem Nitzavim HaYom Kulchem, You are standing here today, all of you.
What is the context for this verse? It comes on the heels of a description of horrible punishments which Gd promises he will bring against the Jews if they stray from His covenant. It comes right before a description which is eerily similar to Tuesday’s pictures – Gafris vaMelach Sereifah Kol Artzah, Ash and salt will burn the entire land. Moshe says: Don’t panic, “Atem Nitzavim HaYom Kulchem,” “You’re still standing.”
But how can Moshe say this? Moshe was addressing a group which was a She’eiris, which was a remainder from massive destruction. Thousands died after the Golden Calf, thousands died after the incident with Midian, a generation had been wiped out after the Spies – so how could Moshe say to them, “Atem Nitzavim HaYom Kulchem,” “You’re all still standing?” It’s manifestly false! Most of them were not still standing, at all! Most of them died in the desert!
The answer, I think, lies in the meaning of the word “Nitzavim,” which we translated loosely as “standing.” Onkelos, the ancient Aramaic commentary to the Torah, renders “Nitzavim” as “Kayyamim.” “Kayyam” doesn’t refer to ‘standing,’ in the physical sense; “Kayyam” refers to survival, to endurance. When Moshe says “Atem Nitzavim,” he is saying, “You have Kiyyum,” a lasting existence.
Rav Dovid Kviat points out a similar use of the verb root, “Nitzav.” Yosef had a dream in which he saw himself and his siblings as sheaves of wheat. All of the other sheaves were bowing to his sheaf, and his sheaf is described as “Kamah Alumasi veGam Nitzavah,” “My stalk stood, and was also Nitzavah.” If “Nitzavah” refers to standing, the word is redundant! “It stood and it also stood?!” No – Yosef is saying, my sheaf stood, and endured, and will endure forever. That is the meaning of “Nitzav.”
The Baal haTurim throws in another, similar use of the root of “Nitzav.” The Jews assembled at Sinai, and we are told, “Vayisyatzvu beSachtis haHar.” “They stood at the bottom of the mountain.” They stood at Sinai, yes, but more than that, they committed themselves to an eternal stand, to a covenant with Gd. Their acceptance of Torah rendered them eternal.
In fact, the word “Nitzav” shows up as a base for another word which is, unfortunately, familiar to most of us. How do you say “gravestone” in Hebrew? A Matzeivah. A Matzeivah is a monument, an eternal mark.
Moshe says to the Jewish people, “Atem Nitzavim HaYom Kulchem.” Not “All of you are standing here,” because not all of them were standing there. But “All of you are eternal,” are part of an enduring whole.
What makes the Jew eternal? The answer is also in this morning’s Torah reading – it’s the Torah they accepted at Sinai, but it’s also something extra.
Moshe says to the Jewish people (29:28), “HaNistaros LaShem Elokeinu,” “the hidden deeds are for Gd to deal with,” “veHaNiglos Lanu Ulevaneinu Ad Olam,” but public acts are for us and our children to take care of, forever – Moshe and the Jewish people committed themselves here, as a nation, to the concept of Arevus, and that Arevus is what makes us eternal.
What is “Arevus?” “Arevus” means a mixture, it means joint responsibility. A co-signer on a loan is called an “Arev.” A mixture containing various inseparable elements is an “Irbuvya.” We are Arevim, we have joint responsibility for each other, every Jew has a responsibility for every other Jew. This isn’t meant to be chauvinist against the rest of the world; it’s a family covenant that we accept an extra level of responsibility for each other.
This extra layer of responsibility has important practical ramifications. Rav Soloveitchik held that this joint responsibility is what makes one Jew able to perform a Mitzvah on behalf of another Jew. For example, I can make Kiddush and fulfill the Mitzvah for everyone who says, “Amen.” Why does that work? Because my responsibility isn’t over and done when I complete my Mitzvah; my responsibility includes making sure that everyone else gets done with their Mitzvos. That’s the concept of Arevus.
This is also the source for the concept of Ahavas Chinam, the idea of baseless love. I have a responsibility to love each and every other Jew. Why? What if they haven’t done anything for me? What if I don’t know them? Doesn’t matter – we are part of this contract.
That's the agreement the Jews signed in this morning’s Torah reading, and that’s what made them “Nitzavim,” enduring. When the Jews created a nation – and that’s what they were doing here – they also united themselves with all of their descendants. That verse I just read, about the hidden and public acts, concludes, “veHaNiglos Lanu Ulevaneinu Ad Olam,” the public acts are for us and for our descendants forever – we are all one, across the generations.
And that’s how Moshe could stand before the Jewish people, a tattered remnant which had survived fire, famine, drought, war and plagues, and say, “Atem Nitzavim HaYom Kulchem,” “You are all Nitzavim today.” They weren’t all still alive and breathing – but they were all enduring, all eternal, with the Torah they had accepted and their joint responsibility for each other.
We are still standing, too – as part of America, and as Jews, we are still here. It’s been an awful year, a lifesize nightmare, from stones, firebombs, car bombs, and mortar attacks, to the World Trade Center and the Pentagon. We have lost friends and relatives; we hold out hope that more will make it out of the rubble, or turn up in hospitals. Our confidence is shaken, our certainty that “It can’t happen here” is gone for now – but Atem Nitzavim, but we stand as part of an enduring nation, with a commitment to Torah and a commitment to Joint Responsibility, and a commitment to build a better year.
I said something on Tuesday night [the night of September 11, at a Tehillim session] , which was not quite true. Of course the Morning Call would quote one line out of a speech and it would be the one line about which I had mixed feelings. I said, “This is not a funeral; America yet lives.”
America yet lives, but thousands of people are dead. America yet lives, but thousands of families have been shattered. America yet lives, but a nation is suddenly terrified at the thought of entering a tall building or entering an airplane. So isn’t it a funeral for the dead? Isn’t it a funeral for a nation which is no longer whole?
On further reflection, though, the answer must be that this is not a funeral, and the answer comes from this week’s Torah portion - Atem Nitzavim HaYom Kulchem, You are standing here today, all of you.
What is the context for this verse? It comes on the heels of a description of horrible punishments which Gd promises he will bring against the Jews if they stray from His covenant. It comes right before a description which is eerily similar to Tuesday’s pictures – Gafris vaMelach Sereifah Kol Artzah, Ash and salt will burn the entire land. Moshe says: Don’t panic, “Atem Nitzavim HaYom Kulchem,” “You’re still standing.”
But how can Moshe say this? Moshe was addressing a group which was a She’eiris, which was a remainder from massive destruction. Thousands died after the Golden Calf, thousands died after the incident with Midian, a generation had been wiped out after the Spies – so how could Moshe say to them, “Atem Nitzavim HaYom Kulchem,” “You’re all still standing?” It’s manifestly false! Most of them were not still standing, at all! Most of them died in the desert!
The answer, I think, lies in the meaning of the word “Nitzavim,” which we translated loosely as “standing.” Onkelos, the ancient Aramaic commentary to the Torah, renders “Nitzavim” as “Kayyamim.” “Kayyam” doesn’t refer to ‘standing,’ in the physical sense; “Kayyam” refers to survival, to endurance. When Moshe says “Atem Nitzavim,” he is saying, “You have Kiyyum,” a lasting existence.
Rav Dovid Kviat points out a similar use of the verb root, “Nitzav.” Yosef had a dream in which he saw himself and his siblings as sheaves of wheat. All of the other sheaves were bowing to his sheaf, and his sheaf is described as “Kamah Alumasi veGam Nitzavah,” “My stalk stood, and was also Nitzavah.” If “Nitzavah” refers to standing, the word is redundant! “It stood and it also stood?!” No – Yosef is saying, my sheaf stood, and endured, and will endure forever. That is the meaning of “Nitzav.”
The Baal haTurim throws in another, similar use of the root of “Nitzav.” The Jews assembled at Sinai, and we are told, “Vayisyatzvu beSachtis haHar.” “They stood at the bottom of the mountain.” They stood at Sinai, yes, but more than that, they committed themselves to an eternal stand, to a covenant with Gd. Their acceptance of Torah rendered them eternal.
In fact, the word “Nitzav” shows up as a base for another word which is, unfortunately, familiar to most of us. How do you say “gravestone” in Hebrew? A Matzeivah. A Matzeivah is a monument, an eternal mark.
Moshe says to the Jewish people, “Atem Nitzavim HaYom Kulchem.” Not “All of you are standing here,” because not all of them were standing there. But “All of you are eternal,” are part of an enduring whole.
What makes the Jew eternal? The answer is also in this morning’s Torah reading – it’s the Torah they accepted at Sinai, but it’s also something extra.
Moshe says to the Jewish people (29:28), “HaNistaros LaShem Elokeinu,” “the hidden deeds are for Gd to deal with,” “veHaNiglos Lanu Ulevaneinu Ad Olam,” but public acts are for us and our children to take care of, forever – Moshe and the Jewish people committed themselves here, as a nation, to the concept of Arevus, and that Arevus is what makes us eternal.
What is “Arevus?” “Arevus” means a mixture, it means joint responsibility. A co-signer on a loan is called an “Arev.” A mixture containing various inseparable elements is an “Irbuvya.” We are Arevim, we have joint responsibility for each other, every Jew has a responsibility for every other Jew. This isn’t meant to be chauvinist against the rest of the world; it’s a family covenant that we accept an extra level of responsibility for each other.
This extra layer of responsibility has important practical ramifications. Rav Soloveitchik held that this joint responsibility is what makes one Jew able to perform a Mitzvah on behalf of another Jew. For example, I can make Kiddush and fulfill the Mitzvah for everyone who says, “Amen.” Why does that work? Because my responsibility isn’t over and done when I complete my Mitzvah; my responsibility includes making sure that everyone else gets done with their Mitzvos. That’s the concept of Arevus.
This is also the source for the concept of Ahavas Chinam, the idea of baseless love. I have a responsibility to love each and every other Jew. Why? What if they haven’t done anything for me? What if I don’t know them? Doesn’t matter – we are part of this contract.
That's the agreement the Jews signed in this morning’s Torah reading, and that’s what made them “Nitzavim,” enduring. When the Jews created a nation – and that’s what they were doing here – they also united themselves with all of their descendants. That verse I just read, about the hidden and public acts, concludes, “veHaNiglos Lanu Ulevaneinu Ad Olam,” the public acts are for us and for our descendants forever – we are all one, across the generations.
And that’s how Moshe could stand before the Jewish people, a tattered remnant which had survived fire, famine, drought, war and plagues, and say, “Atem Nitzavim HaYom Kulchem,” “You are all Nitzavim today.” They weren’t all still alive and breathing – but they were all enduring, all eternal, with the Torah they had accepted and their joint responsibility for each other.
We are still standing, too – as part of America, and as Jews, we are still here. It’s been an awful year, a lifesize nightmare, from stones, firebombs, car bombs, and mortar attacks, to the World Trade Center and the Pentagon. We have lost friends and relatives; we hold out hope that more will make it out of the rubble, or turn up in hospitals. Our confidence is shaken, our certainty that “It can’t happen here” is gone for now – but Atem Nitzavim, but we stand as part of an enduring nation, with a commitment to Torah and a commitment to Joint Responsibility, and a commitment to build a better year.
Tuesday, December 23, 2008
Zechariah's Chanukah message
Hi,
From the Haftorah for Shabbat of Chanukah:
"And the angel that spoke with me returned and woke me, as a man that is wakened out of his sleep. He said to me: What do you see?
"And I said: I have seen, behold, a Menorah made entirely of gold, with a bowl atop it and seven lamps thereon. There are seven channels leading to the lamps which are on top, and two olive trees next to it, one upon the right side of the bowl, and the other on its left side.
"And I asked the angel that spoke with me: What are these, my master?
"And the angel that spoke with me told me: Don't you know what these are?
"And I said: No, my master.
"Then he spoke to me, saying: This is the message of Gd to Zerubavel [the political leader of the Jews in Zechariah's day]: Not by might, and not by power, but by My spirit, says HaShem, Gd of hosts. Who are you, great mountain standing before Zerubavel? You shall become a plain; and Zerubavel will bring forth the topmost stone [for the construction of the Temple] amid great proclamations of its beauty.'
(Zechariah 4:1-7)
Have a great day,
Mordechai
From the Haftorah for Shabbat of Chanukah:
"And the angel that spoke with me returned and woke me, as a man that is wakened out of his sleep. He said to me: What do you see?
"And I said: I have seen, behold, a Menorah made entirely of gold, with a bowl atop it and seven lamps thereon. There are seven channels leading to the lamps which are on top, and two olive trees next to it, one upon the right side of the bowl, and the other on its left side.
"And I asked the angel that spoke with me: What are these, my master?
"And the angel that spoke with me told me: Don't you know what these are?
"And I said: No, my master.
"Then he spoke to me, saying: This is the message of Gd to Zerubavel [the political leader of the Jews in Zechariah's day]: Not by might, and not by power, but by My spirit, says HaShem, Gd of hosts. Who are you, great mountain standing before Zerubavel? You shall become a plain; and Zerubavel will bring forth the topmost stone [for the construction of the Temple] amid great proclamations of its beauty.'
(Zechariah 4:1-7)
Have a great day,
Mordechai
Monday, December 22, 2008
The spiritual light of Israel will never be dimmed
Hi,
R' Shimshon Raphael Hirsch's strong message on the Menorah's light:
"Each year, when the Chanukah season recurs, lights are kindled in every home of Israel, and by every son of Israel, and the events of those days are celebrated in word and in song, paying homage to Gd. Thus the darkened courses of Israel are lit up by this message: 'The spiritual light of Israel will never be dimmed.'
"And even if round about you everything becomes defiled by the oppression of the time, so long as the light remains pure within the confines of only one house or within the breast of only one man, live on joyfully amid all the wanton aberration, even die joyfully under the frenzy of a madman, for the spiritual life of Israel is saved. Gd watches over it; and even by the light of one man He rekindles it anew."
(Horeb, paragraph 246)
Have a great Chanukah,
Mordechai
R' Shimshon Raphael Hirsch's strong message on the Menorah's light:
"Each year, when the Chanukah season recurs, lights are kindled in every home of Israel, and by every son of Israel, and the events of those days are celebrated in word and in song, paying homage to Gd. Thus the darkened courses of Israel are lit up by this message: 'The spiritual light of Israel will never be dimmed.'
"And even if round about you everything becomes defiled by the oppression of the time, so long as the light remains pure within the confines of only one house or within the breast of only one man, live on joyfully amid all the wanton aberration, even die joyfully under the frenzy of a madman, for the spiritual life of Israel is saved. Gd watches over it; and even by the light of one man He rekindles it anew."
(Horeb, paragraph 246)
Have a great Chanukah,
Mordechai
Tuesday, November 25, 2008
Hope
Hi,
"One student prayed, 'May it be Gd's will that my wife conceive - if the child will live. Otherwise, may it be Gd's will that she not conceive.'
"His friend prayed, 'May it be Gd's will that my wife conceive.'
"The former asked: And would it be good if the child would die? It would be better that he not be born, as it is written (Kings II 27-28), 'Do not disappoint your maid,' 'Didn't I say not to fool me?'
"To which the latter replied: When the child is born, I will pray for it to live."
(R' Yehudah haChasid, Sefer Chasidim 501)
Have a great day,
Mordechai
"One student prayed, 'May it be Gd's will that my wife conceive - if the child will live. Otherwise, may it be Gd's will that she not conceive.'
"His friend prayed, 'May it be Gd's will that my wife conceive.'
"The former asked: And would it be good if the child would die? It would be better that he not be born, as it is written (Kings II 27-28), 'Do not disappoint your maid,' 'Didn't I say not to fool me?'
"To which the latter replied: When the child is born, I will pray for it to live."
(R' Yehudah haChasid, Sefer Chasidim 501)
Have a great day,
Mordechai
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