Thursday, September 10, 2015
Ethics of our Fathers: Chapter 5 Mishna 13: Learn how to Give with a Full Heart and not Take from Others
9:48 PM | 
Posted by
Rabbi Chaim Coffman |
"There are four characters among men: He who says 'what is mine is mine and what is yours is yours' is the average type, though some say this is a Sodom -type; he who says, 'What is mine is yours, and what is yours is mine' is ignorant; he who says, 'What is mine is yours and what is yours is yours' is godly; he who says 'What is yours is mine, and what is mine is mine' is wicked".
The Mishna describes the character traits of a person and whether they are good or bad. The first one is the average type because he does not want anyone to benefit from what he has but at the same he does not want to benefit from someone else's things as well.
It is interesting the Mishna here calls it average because you also don't want to get benefit from an object that someone else has. The fact that you don't want to share is not so uncommon because we always want to watch over what we have but not wanting to benefit from someone else is praiseworthy because we are supposed to hate gifts in general. Why so?
The reason is that our nature is that if we benefit too much from others then we will not only get used to it but we will feel obligated to give to them or help them as well. While this may not seem so bad, it could lead a person to rely on others too much!
Why is this called by some the Sodom type? This case is talking about a person who gives charity out of obligation because of fear. Why fear? He realizes it is the right thing to do but he doesn't it only for the mitzvah and not because he has a desire to help others.
Others say that the essence of this person is bad and therefore should be called a rasha (evil) because in reality they don't want to help the person in the first place. This teaches us that even if a person gives charity but they give it with a sour face, they don't get the mitzvah. This is truly unbelievable because at the end of the day they are giving!!
The next part of the Mishna speaks about an ignorant person who gives and helps others but at the same time, takes things from others when he should realize that this is not the best thing for a person as we explained earlier. While he wants to help others, he loses out by benefiting in a way that will have negative effects on his life!
The last part of the Mishna tells us of the godly person who helps out others but does not accept gifts. He displays his ability to give to others and is willing to do so without getting benefit from others. This is praiseworthy and the correct path to choose as we try and navigate this world without getting used to gifts from others.
This will help us in life as we realize the importance of what it means to give and help others. Taking from others should be done as a last resort; the last thing a person needs is to feel indebted to others. When that happens it lowers their self esteem and causes many problems as well!
The Mishna describes the character traits of a person and whether they are good or bad. The first one is the average type because he does not want anyone to benefit from what he has but at the same he does not want to benefit from someone else's things as well.
It is interesting the Mishna here calls it average because you also don't want to get benefit from an object that someone else has. The fact that you don't want to share is not so uncommon because we always want to watch over what we have but not wanting to benefit from someone else is praiseworthy because we are supposed to hate gifts in general. Why so?
The reason is that our nature is that if we benefit too much from others then we will not only get used to it but we will feel obligated to give to them or help them as well. While this may not seem so bad, it could lead a person to rely on others too much!
Why is this called by some the Sodom type? This case is talking about a person who gives charity out of obligation because of fear. Why fear? He realizes it is the right thing to do but he doesn't it only for the mitzvah and not because he has a desire to help others.
Others say that the essence of this person is bad and therefore should be called a rasha (evil) because in reality they don't want to help the person in the first place. This teaches us that even if a person gives charity but they give it with a sour face, they don't get the mitzvah. This is truly unbelievable because at the end of the day they are giving!!
The next part of the Mishna speaks about an ignorant person who gives and helps others but at the same time, takes things from others when he should realize that this is not the best thing for a person as we explained earlier. While he wants to help others, he loses out by benefiting in a way that will have negative effects on his life!
The last part of the Mishna tells us of the godly person who helps out others but does not accept gifts. He displays his ability to give to others and is willing to do so without getting benefit from others. This is praiseworthy and the correct path to choose as we try and navigate this world without getting used to gifts from others.
This will help us in life as we realize the importance of what it means to give and help others. Taking from others should be done as a last resort; the last thing a person needs is to feel indebted to others. When that happens it lowers their self esteem and causes many problems as well!
Thursday, September 3, 2015
Parshas Ki Savo: Do we really have free will?
"It shall be that if you listen to the voice of Hashem, your G-d to observe, to perform all of His commandments that I command you this day, then Hashem your G-d will make you supreme over all the nations of the earth. All these blessings will come upon you and overtake you, if you listen to the voice of Hashem your G-d" (Deuteronomy 28:1-2)
If we look at this verse and many similar to it throughout the Torah, there is a fundamental question we must ask: what happened to free will? If we keep the commandments and do what G-d wants us to do, what will be our reward: we will be supreme over the nations and get all these blessings. Great, where do I sign up, how hard can it be, right?
If only it were that easy. The Torah continues and tells us the curses the Jewish people will receive if we don't live up to its expectations. This again begs the question that if this is true and we receive these curses, what happened to free will?
The answer is nothing happened to free will because we still have it!! Even if the Torah promises us the greatest wealth, fame and everything that goes with it for keeping the Torah and mitzvos, we still have the ability to walk away and do nothing. Even if we know that we will G-d forbid receive these curses, no one is forcing us to walk in either direction.
This is important because regardless of what trials and tribulations are thrown in our directions, we are the ultimate deciders whether we are going to go in one direction or another. That being true, although we may say that this free will is limited because in reality G-d is orchestrating everything behind the scenes putting ourselves in these situations, we still have to go through it and react!
How we react will determine the judgment G-d is going to give us through the actions that we do. You will say though if G-d is omnipotent and omniscient then He knows what I am going to do anyway, so do I just go through the motions anyway and let what happen, happen?
The answer is that we are given an opportunity on a regular basis to either raise ourselves to higher spiritual levels or G-d forbid to degrade ourselves and our souls! No one holds a gun to our head telling to act in a certain way or we are going to suffer the consequences.
As the old cliche goes, we make the beds that we sleep in. Our actions whether they are good or bad will have repercussions. An example of this is a pregnant woman that smokes crack and her baby comes out deformed. Is it the baby's fault?
No, but there is a reality, that if this action is done, the results will be disastrous. No one told this woman to do what she did but the baby ends up paying the price for this callous action. So too, spiritually speaking our actions have repercussions.
An example of this is a mamzer (a child born from a forbidden union) who can only marry someone from the same status or a convert. This child did nothing wrong to deserve this but there is a spiritual reality and that is that this person is stuck and can only marry someone that came into existence from a similar union!
As we see from this parsha, a person has a choice to go into one direction or another and the result of that decision can have tantamount repercussions! G-d gave us free will for a reason, regardless of what the reward or punishment would be for our actions. We don't always do the right thing and for that we will have to pay a price but even if we do the right thing, we are not doing it because of the reward and benefit we will receive.
There are so many things that occur in our lives that we have difficulty making sense of that even if we saw reward and punishment directly meted out for our actions that still wouldn't negate our free will because of all the other things around this.
How can this be so? The reality is that most people at one time or another have had a miracle occur for them. This miracle though may have made some impact on the person's life but we very easily forget these things! That being said, we could say that takes away our free will but G-d gave man an uncanny ability to forget and go back to our "everyday" lives.
May we live our lives to the fullest, never taking anything for granted!!
Shabbat Shalom
If we look at this verse and many similar to it throughout the Torah, there is a fundamental question we must ask: what happened to free will? If we keep the commandments and do what G-d wants us to do, what will be our reward: we will be supreme over the nations and get all these blessings. Great, where do I sign up, how hard can it be, right?
If only it were that easy. The Torah continues and tells us the curses the Jewish people will receive if we don't live up to its expectations. This again begs the question that if this is true and we receive these curses, what happened to free will?
The answer is nothing happened to free will because we still have it!! Even if the Torah promises us the greatest wealth, fame and everything that goes with it for keeping the Torah and mitzvos, we still have the ability to walk away and do nothing. Even if we know that we will G-d forbid receive these curses, no one is forcing us to walk in either direction.
This is important because regardless of what trials and tribulations are thrown in our directions, we are the ultimate deciders whether we are going to go in one direction or another. That being true, although we may say that this free will is limited because in reality G-d is orchestrating everything behind the scenes putting ourselves in these situations, we still have to go through it and react!
How we react will determine the judgment G-d is going to give us through the actions that we do. You will say though if G-d is omnipotent and omniscient then He knows what I am going to do anyway, so do I just go through the motions anyway and let what happen, happen?
The answer is that we are given an opportunity on a regular basis to either raise ourselves to higher spiritual levels or G-d forbid to degrade ourselves and our souls! No one holds a gun to our head telling to act in a certain way or we are going to suffer the consequences.
As the old cliche goes, we make the beds that we sleep in. Our actions whether they are good or bad will have repercussions. An example of this is a pregnant woman that smokes crack and her baby comes out deformed. Is it the baby's fault?
No, but there is a reality, that if this action is done, the results will be disastrous. No one told this woman to do what she did but the baby ends up paying the price for this callous action. So too, spiritually speaking our actions have repercussions.
An example of this is a mamzer (a child born from a forbidden union) who can only marry someone from the same status or a convert. This child did nothing wrong to deserve this but there is a spiritual reality and that is that this person is stuck and can only marry someone that came into existence from a similar union!
As we see from this parsha, a person has a choice to go into one direction or another and the result of that decision can have tantamount repercussions! G-d gave us free will for a reason, regardless of what the reward or punishment would be for our actions. We don't always do the right thing and for that we will have to pay a price but even if we do the right thing, we are not doing it because of the reward and benefit we will receive.
There are so many things that occur in our lives that we have difficulty making sense of that even if we saw reward and punishment directly meted out for our actions that still wouldn't negate our free will because of all the other things around this.
How can this be so? The reality is that most people at one time or another have had a miracle occur for them. This miracle though may have made some impact on the person's life but we very easily forget these things! That being said, we could say that takes away our free will but G-d gave man an uncanny ability to forget and go back to our "everyday" lives.
May we live our lives to the fullest, never taking anything for granted!!
Shabbat Shalom
Ethics of our Fathers: Chapter 5 Mishnah 12: The Farmers that Keep Shmitah (Sabbatical Year) are the Real Heroes!
"At four periods pestilence increases: in the fourth year, in the seventh (sabbatical year); in the year following the sabbatical year, and at the conclusion of Sukkot in every year. In the fourth year, for having failed to give the tithe to the poor which was due in the third year; in the seventh year, for having failed to give the tithe to the poor which was due in the sixth year; in the year following the sabbatical year, for having made forbidden use of the harvest of the sabbatical year; at the conclusion of Sukkos in every year, for having robbed the gifts assigned to the poor (in the course of the whole agricultural year)."
The Mishna begins by telling us that the reason pestilence comes to the world is because there was failure to give the tithe to the poor which was due in the third year and failure to give the tithe to the poor which was due in the sixth year. The fundamental flaw here is that one did not give of their resources that G-d gave them to the poor.
When we look at livelihood, one thing we need to understand is that everything comes from above. Whether we make a little or a lot, we have an obligation to help others in their time of need, each one according to their means. Even if one cannot give money, they still can give a good word or help in other ways. The main thing we learn is that we have to give!!
Statistically speaking, Jews give exponentially more to charity than any other group, This is incredible because even though the Jews are a small fraction of the population, they give in such huge numbers! This is a testimony to the fact that Jews have compassion for others and want to help in any way they can!
If a person can give but refuses to, thinking that the money they make really belongs to them and since they earned it, why should they help out others. After all, didn't they use their G-d given gifts to be successful? Others should be able to do the same thing so they just need to work harder and be more sly in their business dealings and they will also succeed!
The Torah explains after the sin of Adam and Eve that man will have to work hard to make a living. Even if we do so, there is no guarantee that we will be successful unless G-d wills it. Regards of our IQ or connections, we have to remember that G-d runs the world as He sees fit. It is not because the person themselves created what they did by themselves; they had someone above watching and helping them in the process.
We learn from here that if we are helped from above and have what to give, then by all means we should be thankful that we can give and the G-d has helped us. This obligates us then to help others and never forget what G-d has done for us.
Even if we under the circumstances we can't give charity that does mean we can't help others. Whe we give of ourselves to others, we strengthen ourselves spiritually by being a partner with G-d in this world. No one ever loses by helping others!
If we forget this lesson, then the Mishna tells us that we will pay a severe price because we are ungrateful for the great bounty that G-d has bestowed upon us. This is also true if we misuse the fruits of the sabbatical year.
The purpose of leaving the land fallow is not to just let it rest so the soil can be replenished to grow stronger in coming years but rather to show our belief in G-d and how He runs the world. The Torah commands us to leave the land fallow in Israel during the sabbatical year which takes a tremendous amount of strength since a farmer has his whole livelihood invested in this, how can they just give it up for a year?
These farmers are the real heroes and are an example to us of those willing to do whatever G-d wants them to. It brings G-d down to this world so to speak when people witness these great men demonstrating their belief in how G-d runs the world. This is a lesson for all of us!
The Mishna begins by telling us that the reason pestilence comes to the world is because there was failure to give the tithe to the poor which was due in the third year and failure to give the tithe to the poor which was due in the sixth year. The fundamental flaw here is that one did not give of their resources that G-d gave them to the poor.
When we look at livelihood, one thing we need to understand is that everything comes from above. Whether we make a little or a lot, we have an obligation to help others in their time of need, each one according to their means. Even if one cannot give money, they still can give a good word or help in other ways. The main thing we learn is that we have to give!!
Statistically speaking, Jews give exponentially more to charity than any other group, This is incredible because even though the Jews are a small fraction of the population, they give in such huge numbers! This is a testimony to the fact that Jews have compassion for others and want to help in any way they can!
If a person can give but refuses to, thinking that the money they make really belongs to them and since they earned it, why should they help out others. After all, didn't they use their G-d given gifts to be successful? Others should be able to do the same thing so they just need to work harder and be more sly in their business dealings and they will also succeed!
The Torah explains after the sin of Adam and Eve that man will have to work hard to make a living. Even if we do so, there is no guarantee that we will be successful unless G-d wills it. Regards of our IQ or connections, we have to remember that G-d runs the world as He sees fit. It is not because the person themselves created what they did by themselves; they had someone above watching and helping them in the process.
We learn from here that if we are helped from above and have what to give, then by all means we should be thankful that we can give and the G-d has helped us. This obligates us then to help others and never forget what G-d has done for us.
Even if we under the circumstances we can't give charity that does mean we can't help others. Whe we give of ourselves to others, we strengthen ourselves spiritually by being a partner with G-d in this world. No one ever loses by helping others!
If we forget this lesson, then the Mishna tells us that we will pay a severe price because we are ungrateful for the great bounty that G-d has bestowed upon us. This is also true if we misuse the fruits of the sabbatical year.
The purpose of leaving the land fallow is not to just let it rest so the soil can be replenished to grow stronger in coming years but rather to show our belief in G-d and how He runs the world. The Torah commands us to leave the land fallow in Israel during the sabbatical year which takes a tremendous amount of strength since a farmer has his whole livelihood invested in this, how can they just give it up for a year?
These farmers are the real heroes and are an example to us of those willing to do whatever G-d wants them to. It brings G-d down to this world so to speak when people witness these great men demonstrating their belief in how G-d runs the world. This is a lesson for all of us!
Thursday, August 27, 2015
Parshas Ki Tetze: Keeping the Sexes Apart
"Male garb should not be on a woman and a man shall not wear a woman's garment, for anyone who does so is an abomination of Hashem" (Deteronomy 22: 5)
What exactly is the prohibition over here and why is it so severe that anyone who does so is considered an abomination to Hashem? Is the way I look or dress really matter all that much to the extent I am considered disgusting in G-d's eyes?
Clothing and the way a person looks defines them and a person feels different by the different things that they wear. If a person wears a three piece suit they definitely will not feel the same as if they were wearing shorts and a tank top or jeans for that matter. This is precisely why people who "dress up" for work will quickly change out of their clothes after work to show that they are just wearing them for the job but the real "me" wears more comfortable, casual clothing.
In Judaism on the other hand, clothing defines who we are. This is our uniform and we wear it whether it is hot or cold and we don't change them because they are our work clothes but rather these are our clothes!!
At the same time, we must not get caught up in externals. Just because a Jew wears the right clothing and "walks the walk and talks the talk" does not make them an upstanding Jew; they are conforming to what the community wants them to wear. On the other hand, we do have a uniform that defines who we are and who we want to identify with.
Once we go outside those parameters not only do we lose our identity but we are subjected to the ways the non-Jewish society views things and influences us what we should or shouldn't wear. The question we must ask ourselves is what does our clothing mean to us and how do we view ourselves in them?
This leads to the explanation of this verse. A man and woman were created differently and were given different roles to fulfill. Therefore, their mode of dress is different as well. A man cannot be a woman and a woman not a man; two distinctive creations with different functions.
It follows suit then if that premise is true we would not be allowed to wear the others clothing or do things that are specific to that one gender. Under this category is that a man is not allowed ot look in a mirror for an extended amount of time to see how they look like a woman does.
A man is allowed to look into a mirror to make sure that they look ok but that's it; they shouldn't be priming themselves so much like a woman does; that would come under this category. Any of these things make sense because the Torah wants to make clear this separation.
We live in a world of cross dresses, transvestites an the like that want to blur the image of what is acceptable in today's society. Judaism has clear guidelines of what women and men do; the things that are mutually exclusive to one the other is not allowed to do.
There is tremendous wisdom in this way of thinking that sets out to make clear delineations between the sexes. The reason the Torah does this is to make sure there is no crossover and that the roles for women stay for women and the roles for men stay for men.
May we learn to live within the boudnaries that G-d has created for us all!
Shabbat Shalom
What exactly is the prohibition over here and why is it so severe that anyone who does so is considered an abomination to Hashem? Is the way I look or dress really matter all that much to the extent I am considered disgusting in G-d's eyes?
Clothing and the way a person looks defines them and a person feels different by the different things that they wear. If a person wears a three piece suit they definitely will not feel the same as if they were wearing shorts and a tank top or jeans for that matter. This is precisely why people who "dress up" for work will quickly change out of their clothes after work to show that they are just wearing them for the job but the real "me" wears more comfortable, casual clothing.
In Judaism on the other hand, clothing defines who we are. This is our uniform and we wear it whether it is hot or cold and we don't change them because they are our work clothes but rather these are our clothes!!
At the same time, we must not get caught up in externals. Just because a Jew wears the right clothing and "walks the walk and talks the talk" does not make them an upstanding Jew; they are conforming to what the community wants them to wear. On the other hand, we do have a uniform that defines who we are and who we want to identify with.
Once we go outside those parameters not only do we lose our identity but we are subjected to the ways the non-Jewish society views things and influences us what we should or shouldn't wear. The question we must ask ourselves is what does our clothing mean to us and how do we view ourselves in them?
This leads to the explanation of this verse. A man and woman were created differently and were given different roles to fulfill. Therefore, their mode of dress is different as well. A man cannot be a woman and a woman not a man; two distinctive creations with different functions.
It follows suit then if that premise is true we would not be allowed to wear the others clothing or do things that are specific to that one gender. Under this category is that a man is not allowed ot look in a mirror for an extended amount of time to see how they look like a woman does.
A man is allowed to look into a mirror to make sure that they look ok but that's it; they shouldn't be priming themselves so much like a woman does; that would come under this category. Any of these things make sense because the Torah wants to make clear this separation.
We live in a world of cross dresses, transvestites an the like that want to blur the image of what is acceptable in today's society. Judaism has clear guidelines of what women and men do; the things that are mutually exclusive to one the other is not allowed to do.
There is tremendous wisdom in this way of thinking that sets out to make clear delineations between the sexes. The reason the Torah does this is to make sure there is no crossover and that the roles for women stay for women and the roles for men stay for men.
May we learn to live within the boudnaries that G-d has created for us all!
Shabbat Shalom
Ethics of our Fathers: Chapter 5 Mishna 11: World Disasters are because of our Actions
"Pestilence comes to the world to inflict those death penalties mentioned in the Torah, the execution of which is not within the function of a human tribunal, and for making forbidden use of the harvest of the Sabbatical year. The sword comes to the world for the suppression or delay of justice, and for the perversion of justice, and on account of those who misinterpret the Torah. Wild beasts come to the world on account of perjury, and for the profanation of G-d's name. Exile comes to the world on account of idolatry, incest, bloodshed, and for not allowing the soil to rest in the Sabbatical year".
If a person has transgressed and is liable for the death penalty but for technical reasons a human rabbinical court will not be able to try them, then pestilence will come to the world as well as forbidden usage for Sabbatical year fruit or vegetables. The first part we can understand because someone that is liable for the death penalty has done something very severe but because of a technicality they cannot be judged.
G-d certainly has a variety of messengers that He can send to mete out justice but we learn an important idea here. The way the system has been set up, G-d cannot go outside those boundaries to the extent that a person obligated for the death penalty cannot be put to death unless certain criteria are met. We see from here that G-d has set up boundaries in this world which even He himself cannot go back on and change.
What though is so bad about using Sabbatical fruit that pestilence must come? There is a command in the Torah that land in Israel must lay fallow every seven years. One is not allowed to work it (except for things that are crucial to keep it alive) or do business with produce that was harvested during this year. The Sabbatical year in general teaches us the importance of how G-d runs and keeps the world functioning.
G-d also promises that the previous year will give a bumper crop to make up for leaving the land fallow. This is one of the proofs that G-d must have written the Torah because if there was no food to eat in that year and everyone starved, this could never have been passed down to the next generation because they would have seen Moshe G-d forbid as a fraud and fraudulent actions and promises do not get passed down to the next generation!!
The next part of the Mishna explains the punishment for perversion of justice or delay of justice and misinterpretation of the Torah. Justice must be meted out to keep order in the world. The difference between the laws of the Torah and laws in the secular world is that the laws of the secular world keep peace otherwise there would be utter chaos even worse than we see today! People would plunder, steal and kill if there was nothing insuring the repercussions for these actions. Torah laws on the other hand are designed to make a person better and help them reach their potential. Societal order is important but according to the Torah character refinement and good deeds are what a person is remembered for.
Perjury and a profanation of G-d's name are tremendous transgressions. Lying to save one's self from punishment means that a person refuses to take responsibility for their actions and will do whatever it takes to get out of it. This shows just how low a person can get!
A profanation of G-d's name is also a tremendous transgression. This means that a person uses His name for no reason or desecrates it! The Rambam in the laws of repentance tells us that for a desecration of G-d's name, one has to repent, go through Yom Kippur, suffer in this world and then die to receive repentance for the desecration of G-d's name. Severe indeed!
Incest, bloodshed and idolatry are the three main things (incest meaning immorality) that a Jew must give up their life for rather than transgress them. Therefore if a Jew or non-Jew puts a gun to a Jew's head and says bow down to this idol or I am going to kill you, whether it is done in public or private under any circumstances a Jew must give up their life!
Not leaving the land fallow during the Sabbatical year shows that a person doesn't believe in G-d or the fact that He runs the world. This is the strongest form of heresy and that is why it is included over here.
We must constantly strive to do G-d's will even when things are difficult. We also have to understand that our actions matter and the results of our actions can have major repercussions in the world!
If a person has transgressed and is liable for the death penalty but for technical reasons a human rabbinical court will not be able to try them, then pestilence will come to the world as well as forbidden usage for Sabbatical year fruit or vegetables. The first part we can understand because someone that is liable for the death penalty has done something very severe but because of a technicality they cannot be judged.
G-d certainly has a variety of messengers that He can send to mete out justice but we learn an important idea here. The way the system has been set up, G-d cannot go outside those boundaries to the extent that a person obligated for the death penalty cannot be put to death unless certain criteria are met. We see from here that G-d has set up boundaries in this world which even He himself cannot go back on and change.
What though is so bad about using Sabbatical fruit that pestilence must come? There is a command in the Torah that land in Israel must lay fallow every seven years. One is not allowed to work it (except for things that are crucial to keep it alive) or do business with produce that was harvested during this year. The Sabbatical year in general teaches us the importance of how G-d runs and keeps the world functioning.
G-d also promises that the previous year will give a bumper crop to make up for leaving the land fallow. This is one of the proofs that G-d must have written the Torah because if there was no food to eat in that year and everyone starved, this could never have been passed down to the next generation because they would have seen Moshe G-d forbid as a fraud and fraudulent actions and promises do not get passed down to the next generation!!
The next part of the Mishna explains the punishment for perversion of justice or delay of justice and misinterpretation of the Torah. Justice must be meted out to keep order in the world. The difference between the laws of the Torah and laws in the secular world is that the laws of the secular world keep peace otherwise there would be utter chaos even worse than we see today! People would plunder, steal and kill if there was nothing insuring the repercussions for these actions. Torah laws on the other hand are designed to make a person better and help them reach their potential. Societal order is important but according to the Torah character refinement and good deeds are what a person is remembered for.
Perjury and a profanation of G-d's name are tremendous transgressions. Lying to save one's self from punishment means that a person refuses to take responsibility for their actions and will do whatever it takes to get out of it. This shows just how low a person can get!
A profanation of G-d's name is also a tremendous transgression. This means that a person uses His name for no reason or desecrates it! The Rambam in the laws of repentance tells us that for a desecration of G-d's name, one has to repent, go through Yom Kippur, suffer in this world and then die to receive repentance for the desecration of G-d's name. Severe indeed!
Incest, bloodshed and idolatry are the three main things (incest meaning immorality) that a Jew must give up their life for rather than transgress them. Therefore if a Jew or non-Jew puts a gun to a Jew's head and says bow down to this idol or I am going to kill you, whether it is done in public or private under any circumstances a Jew must give up their life!
Not leaving the land fallow during the Sabbatical year shows that a person doesn't believe in G-d or the fact that He runs the world. This is the strongest form of heresy and that is why it is included over here.
We must constantly strive to do G-d's will even when things are difficult. We also have to understand that our actions matter and the results of our actions can have major repercussions in the world!
Thursday, August 20, 2015
Parshas Shoftim: Rabbinic Court Judges can't Take Bribes!
"You shall not pervert judgment, you shall not respect someone's presence, and you shall not accept a bribe, for the bribe will blind the eyes of the wise and make just words crooked" (Deuteronomy 16:19).
The Torah here is warning rabbinical court judges that they should not take bribes and respect someone's presence and be partial when judging a case. Isn't this obvious that it would be a perversion of justice? Why does the Torah need to mention this?
The Torah warns us about many situations that we must be careful about, for the average Jew to the Levi and Kohen. The Torah also warns rabbinic court judges to be careful in their judgements. A rabbinic court judge must have tremendous working knowledge of Jewish law and how it is applied in the laws of damages. Not only that, they must be of refined character and have fear of heaven as well.
There is an issue today that should be addressed about people becoming rabbis and rabbinical court judges. While a person must study the material and show proficiency in it, they also have to have fear of heaven as well. Passing the test, getting the piece of paper does not insure that this person is "rabbi material.
This means that they have to always have a mentor that they can get guidance from and help them grow in spirituality. If a person wants to go further and has the qualifications of a rabbinical court judge, they should be chosen by great rabbinical authorities instead of just relying on their certification. A ritual slaughterer is no different because in both cases they must possess yiras shamayim (fear of heaven) in their work!
A person has to know their limitations and know when to bow out and have someone with more concrete knowledge deal with the issue at hand. Even if they know the material but have had some interaction with one of the sides, they should withdraw from the case because of any small level of bias they have.
They also should withdraw from a case if they have received a gift from one of the sides as well. The reason is that if there is anything tinge of bias that they may have, they are not allowed to judge the case. The incredible thing here is that it is not talking about the average Jew but of great rabbinical authorities.
If the Torah comes out so strongly against people that have impeccable character traits and knowledge, all the more so for the average Jew how much we need to worry about our dealings with others! The Talmud tells us that there are three ways to test a person: how they get angry, how they drink and how they deal with others in monetary matters.
When something affects our pockets, we have all the rationalizations in the world why it is permitted. We will find the leniency because we want to justify our actions! We are very good at that but at the same time we must honestly account for what we do.
In the month of Elul and as we are getting closer to Yom Kippur we must realize that our actions between man and man have to be worked on. Interpersonal relationships are crucial to the rebuilding of the Temple and having the messiah come. We are our own worst enemy and we must concentrate on overlooking what others have done to us.
Many commentators tell us that to have a good judgement for Rosh Hashana, if we overlook what others have done to us, then G-d will overlook what we have done to Him. This is easier said than done, but crucial in the repentance process. We also need to realize that when things happen to us, the people that cause them (although having their own free will) are messengers.
G-d sends these messages so that we will wake up and respond. We shouldn't make the mistake like the dog when he is hit by the stick goes after the stick and not the person. This is an important realization that G-d is giving us an opportunity to succeed and reach potential through these trials. If we only understood how crucial these things were, we would ask for more of them!
May we succeed in all our endeavors and use these times to work on ourselves, making us closer to Him!
Shabbat Shalom
The Torah here is warning rabbinical court judges that they should not take bribes and respect someone's presence and be partial when judging a case. Isn't this obvious that it would be a perversion of justice? Why does the Torah need to mention this?
The Torah warns us about many situations that we must be careful about, for the average Jew to the Levi and Kohen. The Torah also warns rabbinic court judges to be careful in their judgements. A rabbinic court judge must have tremendous working knowledge of Jewish law and how it is applied in the laws of damages. Not only that, they must be of refined character and have fear of heaven as well.
There is an issue today that should be addressed about people becoming rabbis and rabbinical court judges. While a person must study the material and show proficiency in it, they also have to have fear of heaven as well. Passing the test, getting the piece of paper does not insure that this person is "rabbi material.
This means that they have to always have a mentor that they can get guidance from and help them grow in spirituality. If a person wants to go further and has the qualifications of a rabbinical court judge, they should be chosen by great rabbinical authorities instead of just relying on their certification. A ritual slaughterer is no different because in both cases they must possess yiras shamayim (fear of heaven) in their work!
A person has to know their limitations and know when to bow out and have someone with more concrete knowledge deal with the issue at hand. Even if they know the material but have had some interaction with one of the sides, they should withdraw from the case because of any small level of bias they have.
They also should withdraw from a case if they have received a gift from one of the sides as well. The reason is that if there is anything tinge of bias that they may have, they are not allowed to judge the case. The incredible thing here is that it is not talking about the average Jew but of great rabbinical authorities.
If the Torah comes out so strongly against people that have impeccable character traits and knowledge, all the more so for the average Jew how much we need to worry about our dealings with others! The Talmud tells us that there are three ways to test a person: how they get angry, how they drink and how they deal with others in monetary matters.
When something affects our pockets, we have all the rationalizations in the world why it is permitted. We will find the leniency because we want to justify our actions! We are very good at that but at the same time we must honestly account for what we do.
In the month of Elul and as we are getting closer to Yom Kippur we must realize that our actions between man and man have to be worked on. Interpersonal relationships are crucial to the rebuilding of the Temple and having the messiah come. We are our own worst enemy and we must concentrate on overlooking what others have done to us.
Many commentators tell us that to have a good judgement for Rosh Hashana, if we overlook what others have done to us, then G-d will overlook what we have done to Him. This is easier said than done, but crucial in the repentance process. We also need to realize that when things happen to us, the people that cause them (although having their own free will) are messengers.
G-d sends these messages so that we will wake up and respond. We shouldn't make the mistake like the dog when he is hit by the stick goes after the stick and not the person. This is an important realization that G-d is giving us an opportunity to succeed and reach potential through these trials. If we only understood how crucial these things were, we would ask for more of them!
May we succeed in all our endeavors and use these times to work on ourselves, making us closer to Him!
Shabbat Shalom
Ethics of our Fathers: Chapter 5 Mishna 10: Natural disasters are caused by our actions!!
"Seven kinds of punishment come to the world for seven kinds of transgressions. 1) If some people tithe and others do not, a famine caused by lack of rain ensues, some go hungry and others are satisfied 2) if all decided not to tithe, general famine caused by both armed bands and drought ensues; and 3) they also decided not to separate the challah, a famine by destructive drought ensues 4) pestilence comes to the world for the death peanalties prescribed by the Torah that were not carried out by the court and for illegally using the fruits of the sabbatical year 5) the sword of war comes to the wold for the delay of justice, for the perversion of justice and for interpreting the Torah decision in opposition to the halacha 6) wild beasts come upon the world for vain oaths and for desecration of G-d's name 7) exile comes to the world for idolatry, for immorality, for bloodshed, and for working the earth during the sabbatical year".
Natural disasters are anything from natural. We see from the Mishna here that there are transgressions that we do that could lead to these types of catastrophes. When we look at what happens with destructive weather patterns in the world or with earthquakes, typhoon, tsunamis and the like, we are awed by the sheer destruction that they cause.
We have to keep in mind that these things occur because of our actions. Although we don't see the direct results for what we do, G-d has his scorecard and metes out justice as He sees fit. The Rambam in the laws of repentance tells us that each city, town, state, country...have an equilibrium to them where the scale between good and evil is always in flux. Each action can turn the scale to the other side at any given time which could cause havoc.
G-d has a tremendous amount of compassion and restraint but at a certain point, unbeknownst to man, He will strike, not because He wants to, but because He has to. The reason is simple. Our actions have consequences and what we do matters, in the physical world and the spiritual world as well.
G-d judges each action of each person, good or bad from its source. It will depend why the person did it, where they are holding in the world...and then G-d will take all that into account and then "slap" the repercussions of that action back into this world physically and spiritually. This means that whatever we do, will have an effect upon us and upon the people around us.
We make the mistake and think since we are an infinitesimally small spec of cosmic dust that we are insignificant in His eyes, thereby making our actions irrelevant. This couldn't be the furthest from the truth. As the Rambam lays this out in the laws of repentance, we have a hard time relating to this idea.
How could what I do right now have an effect on others? After all, isn't G-d too busy running the world and everything that entails to care what I do or not? The answer is that G-d gave us the ability to tap into his world to the best of our ability. We are all created in His image which means we have the ability to accomplish great things even if we don't think we can or are worthy of it.
This Mishna puts this in perspective and makes us realize just how much control of what happens in the world is dependent on us! This is a tremendous responsibility that we must take with us every day which will lead us to be more introspective of our actions.
As we continue in the month of Elul, may we take stock of what we do and realize that we need to change. May the call of the shofar that we hear every day wake us up from our slumber and allow us to be the great people we can be!
Natural disasters are anything from natural. We see from the Mishna here that there are transgressions that we do that could lead to these types of catastrophes. When we look at what happens with destructive weather patterns in the world or with earthquakes, typhoon, tsunamis and the like, we are awed by the sheer destruction that they cause.
We have to keep in mind that these things occur because of our actions. Although we don't see the direct results for what we do, G-d has his scorecard and metes out justice as He sees fit. The Rambam in the laws of repentance tells us that each city, town, state, country...have an equilibrium to them where the scale between good and evil is always in flux. Each action can turn the scale to the other side at any given time which could cause havoc.
G-d has a tremendous amount of compassion and restraint but at a certain point, unbeknownst to man, He will strike, not because He wants to, but because He has to. The reason is simple. Our actions have consequences and what we do matters, in the physical world and the spiritual world as well.
G-d judges each action of each person, good or bad from its source. It will depend why the person did it, where they are holding in the world...and then G-d will take all that into account and then "slap" the repercussions of that action back into this world physically and spiritually. This means that whatever we do, will have an effect upon us and upon the people around us.
We make the mistake and think since we are an infinitesimally small spec of cosmic dust that we are insignificant in His eyes, thereby making our actions irrelevant. This couldn't be the furthest from the truth. As the Rambam lays this out in the laws of repentance, we have a hard time relating to this idea.
How could what I do right now have an effect on others? After all, isn't G-d too busy running the world and everything that entails to care what I do or not? The answer is that G-d gave us the ability to tap into his world to the best of our ability. We are all created in His image which means we have the ability to accomplish great things even if we don't think we can or are worthy of it.
This Mishna puts this in perspective and makes us realize just how much control of what happens in the world is dependent on us! This is a tremendous responsibility that we must take with us every day which will lead us to be more introspective of our actions.
As we continue in the month of Elul, may we take stock of what we do and realize that we need to change. May the call of the shofar that we hear every day wake us up from our slumber and allow us to be the great people we can be!
Subscribe to:
Posts (Atom)