Parashot Nitzavim and Vayelech (Deuteronomy 29:9–31:30) - “We. Are. Family.”
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Posted by jewishindy on Friday, September 03 @ 17:00:00 EDT
(73 reads)
BH
Candle lighting time in Indianapolis for Friday, September 3, 2010: 7:56 PM Shabbat ends in Indianapolis on Saturday, September 4, 2010: 8:54 PM Click here for more on Shabbat Click here for a complete guide to the High Holidays
Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory
Lubavitch of Indiana
Shabbat Shalom!
“We. Are. Family.”
This week we read two Torah portions, Nitzavim and Vayelech (Deuteronomy 29:9–31:30), beginning with the statement: “You are all standing together this day before G-d... the leaders of your tribes, your elders, your officers, all the men of Israel, your children and your wives, to pass into G-d’s covenant.”
When two individuals feel a powerful attraction to each other but realize that with the passage of time the attraction could wane, they establish a covenant. The covenant maintains their connection even at times when on a conscious level there might be reasons for distance and separation.
This portion of the Torah is read every year on the Shabbat before Rosh Hashanah – the Jewish New Year, because on Rosh Hashanah, the covenant between G-d and the Jewish people is renewed. On Rosh Hashanah we “are all standing... before G-d.” The essential G-dly core which every person possesses arises to the forefront of his consciousness, and the fundamental bond between G-d and humankind surfaces. On this basis a covenant is renewed for the entire year to come, including the inevitable occasions when these feelings of oneness will not be experienced as powerfully.
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PARSHAT VAYELECH - The Meaning of Hakhel
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Posted by jewishindy on Friday, September 03 @ 17:00:00 EDT
(55 reads)
BS"D
Shalom Friends, We are all broken due to the horrible terrorist attack last night. The in-laws of the young man who was killed live in Efrat and one of the women killed in the attack was a teacher here. May Am Yisrael merit true peace and complete redemption. besorot tovot, Shabbat Shalom, Rav Zvi By Rav Zvi Leshem
September 3, 2010 24 Elul, 5770
In Parshat Vayelech we read about the mitzvah of Hakhel, in which, on the Sukkot after Shemittah [the Sabbatical year], all of Am Yisrael, including men, women, and children, gather in the Temple, where the king reads portions of the Torah to the public. All of the people reaccept the covenant in a ceremony that some commentators describe as a reenactment of the giving of the Torah. If this is the case, why is Hakhel held on Sukkot? Surely Shavuot would have been more appropriate.
The Mai HaShiloach gives a fascinating answer. At the end of the Shemittah year, during which everyone has dedicated themselves to spiritual pursuits, there may be a natural tendency to jump on the tractor, get to work in the field and … forget what one learned during Shemittah. The Torah gives us the mitzvah of Hakhel, precisely when the demands of making a living may cause us to forget the spiritual lessons that took a year to learn. Hakhel reminds us that the work we are setting out to do must also be dedicated to Heaven.
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Rabbi Kahane ''On a Mountain, With A Trumpet''
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Posted by jewishindy on Friday, September 03 @ 10:35:00 EDT
(61 reads)
FROM THE DESK OF BARBARA GINSBERG
September 3, 2010
K A H A N E - The magazine of the authentic Jewish Idea
July –August 1988 Tamuz – Menachem Av 5748
“But if the watchman see the sword come and blow not the trumpet and the people be not warned; if the sword cometh and take from them a soul…his blood will I require from the watchman”. (Ezekiel 33)
I sit on the mountain with a trumpet in my hand. We all sit on a mountain, each of us a watchman with a trumpet in hand. Our mission is to sit and see the enemy. Our mission is to see the danger, to search our own souls and to blow the trumpet and warn the rest – the rest of the Jewish people.
I sit on a mountain as the sands slip through, the clock ticks away and the Almighty watches from above to see whether the sleeping Jew will awake on top of the mountain to see the enemy and blow the trumpet and save himself and all the rest and reclaim his greatness and his destiny before there are no more years left.
We are all watchmen, we Jews. We are commanded to know the danger, to see it approach, to blow the trumpet and save, both ourselves and our fellow Jews.
How possible to sit on a mountain and behave like valleys! How incredible that we sit on high, seeing all that is below, and sees nothing! How awful that the watchman sleeps even as the enemy grows bolder and comes closer and the clock that ticks, rings its alarm, shrilly, without pause, and he hears nothing. We are a nation of watchmen on a hill and we sleep the sleep of the mediocre fool. “Yet a little sleep, a little slumber, a little folding of the hands to rest; so shall thy poverty come as one who travels and they want as an armed man.” (Proverbs 6)
I sit on the mountain and, behold, the enemy, the terrible dangers, are in full view. There they are, there they approach, those who travel, as armed men. Jew, can you not see them:
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Parashat Ki Tavo (Deuteronomy 26:1–29:8) - “Incomplete”
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Posted by jewishindy on Friday, August 27 @ 17:00:00 EDT
(53 reads)
BH
Candle lighting time in Indianapolis for Friday, August 27, 2010: 8:07 PM Shabbat ends in Indianapolis on Saturday, August 28, 2010: 9:05 PM Click here for more on Shabbat Click here for a complete guide to the High Holidays Get a head start and order your Lulav and Etrog sets today! Contact Rabbi Grossbaum at 317-251-5573 to place your order. Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Incomplete”
The opening words of this week’s Torah portion, Ki Tavo (Deuteronomy 26:1–29:8), outline the precept of Bikurim, the first ripe fruits which were to be brought as an offering of thanks to G-d for giving us the Land of Israel.
One of the points emphasized by the commentators on these opening verses is that as long as the entire Land was not yet in the possession of the Jewish nation, the individual Israelite who had already received his portion of the country was not required to bring the Bikurim offering.
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KI TAVO 5770: DON'T FLEE THE GOOD
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Posted by jewishindy on Friday, August 27 @ 17:00:00 EDT
(57 reads)
By Rav Zvi Leshem
August 27, 2010 17 Elul, 5770
Our parsha is filled with both blessings and curses. Regarding the blessings we read; and all of the blessings will come upon you and overtake you. The Degel Machaneh Ephraim asks regarding this verse; this seems to have no explanation and it should have been written in the opposite way, that the person will overtake the blessings, and not that the blessings will overtake him. The implication seems to be that people always run towards a blessing not away from it, so why should the blessing need to overtake them? His answer, while simple, may be surprising; sometimes a person runs away from the good due to his lack of understanding, for he doesn't understand that it is good. He goes on to buttress this deep insight into human nature and their spiritual confusion with a verse from the 23rd Psalm (l'David), that we recite throughout Elul until Hoshana Raba. There King David writes; only good and loving-kindness should pursue me all the days of my life. The same question is applicable here; why should good and loving-kindness need to pursue us – why would we run away from such blessings? The Degel explains; that they should run after me and overtake me even when I don't understand that I should pursue them.
This insight is extremely significant this time of the year when we are all deeply involved in the process of cheshbon hanefesh, the spiritual accounting that is the basis of teshuva. As Rav Kook writes; when involved in teshuva one must carefully define the nature of good and evil, so that the regret and shock that comes with the negation of evil will fall only on the evil and not upon the good.[4]
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Parashat Ki Tetze (Deuteronomy 21:10–25:19) - “Battle Plan”
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Posted by jewishindy on Friday, August 20 @ 17:00:00 EDT
(72 reads)
BH
Candle lighting time in Indianapolis for Friday, August 20, 2010: 8:17 PM Shabbat ends in Indianapolis on Saturday, August 21, 2010: 9:17 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Battle Plan”
The first verse of this week’s Torah portion, Ki Tetze (Deuteronomy 21:10–25:19), seems to contain a grammatical error. “When you go forth to war against your enemies,” it begins, “and the L-rd your G-d will deliver him into your hands.” Why does the Torah begin the verse with the plural, “enemies,” and continue in the singular?
Every word in the Torah is exact, every letter conveying a multitude of nuances and meanings which teach countless lessons. This verse, which seemingly deals with the subject of conventional warfare, alludes to a different type of war, a spiritual war which is waged by every individual.
A Jew may face two types of enemies: one which threatens his physical existence and one which threatens his spiritual existence, his Jewish soul.
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KI TEZEI 5770: THE TEARS OF ELUL
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Posted by jewishindy on Friday, August 20 @ 17:00:00 EDT
(71 reads)
BS"D
By Rav Zvi Leshem
August 20, 2010 10 Elul, 5770
Our parsha opens with the enigmatic mitzva of the ashet yafet toar, the beautiful captive woman, who cries for her father and for her mother for one full month.[1] The Toldot Yaacov Yosef comments; one full month – the wise men of mussar (ethics) expounded that this is the month of Elul, the last month of the year, for if one doesn't rectify now, when will he rectify all of the things he did wrong during the year? The Netivot Shalom quotes the holy Saba of Lechovitz as teaching that Elul isn't the last month and end of the year, but rather it is the beginning and the gate that leads us to the new year. [3] Similarly he quotes Rebbe Moshe of Kobrin as saying that the month of Elul is the month in which a Jew must purify himself, to perform the various teshuva rectifications and then on Rosh HaShana he coronates HaShem as the King over every one of his limbs. The special avoda of Elul, according to the Netivot Shalom himself, is that of love, as is suggested by the verse ani l'dodi v'dodi li (I am my beloved and my beloved is mine) which hints at the month of Elul. [4]
Returning to our initial verse, she cries for her father and for her mother for one full month, she cries bitter tears of yearning to reunite with her father – her Heavenly Father, from whom she has been transported so very far away. Oy – how far have we drifted away? How did we "suddenly" find ourselves in this situation? How have we so degenerated? There is in fact good reason for us to cry! Regarding the laws of the beautiful captive woman Rashi teaches us; the Tora is only speaking about the yatzer hara, the evil inclination. Is our soul being held captive by the yatzer hara? What is the solution?
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Parashat Shoftim (Deuteronomy 16:18–21:9) - “Whose fault is it anyway?”
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Posted by jewishindy on Friday, August 13 @ 17:00:00 EDT
(64 reads)
BH
Candle lighting time in Indianapolis for Friday, August 13, 2010: 8:27 PM Shabbat ends in Indianapolis on Saturday, August 14, 2010: 9:27 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Whose fault is it anyway?”
The end of this week’s Torah portion, Shoftim (Deuteronomy 16:18–21:9), deals with the beheaded calf which atoned for a murder whose perpetrator was unknown. If a body was found out in the open and it was not known who had killed the person, the Torah commands the elders of the nearest city to take a year-old calf down to the river and proclaim, “Our hands did not spill this blood, and our eyes did not see.” This served to both atone for the death and also publicized the matter, so that the true murderer could be found.
It seems odd at first that any culpability is ascribed to the elders of the city which just happened to be closest to the discovery. They may not have even known of this person’s existence during his lifetime. What possible role could the city’s leaders have played in his death? Why does the Torah involve the city’s rabbinical court, when obviously the real murderer is the one who needs to be punished?
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Parashat SHOFTIM 5770: TO THE RIGHT OR TO THE LEFT
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Posted by jewishindy on Friday, August 13 @ 17:00:00 EDT
(88 reads)
BS"D Shalom Friends, Chodesh Tov! This Friday is 3 Elul, the 75th Yartzeit of our holy master HaRav Kook zt"l. My his merit protect Klal Yisrael and may we learn to follow in his ways and to continue to apply them properly in our changing world. Once a year I turn to you, my students and friends around the world asking those who can to help support our shul, Shirat Shlomo, the world's "first Carlebach minyan", a shul that has changed many lives and continues to do so. It is also a shul that many of you have davened at when you are in Israel or in Efrat. Our inspirational davening and warm Chassideshe atmosphere are legendary. We are also a shul in financial crisis due to a variety of issues that have seem to appeared at the same time. I urge everyone who feels a connection with the shul (or with me as a teacher, as the shul is my "base") to either become honorary members (700 NIS, about $200) or to make a donation. This will enable us to continue our holy work in the next year. Information on US Tax deductions follows the drasha. Yasher Koach for all of your help! Shabbat Shalom, Rav Zvi By Rav Zvi Leshem
August 13, 2010 3 Elul, 5770 Parshat Shoftim is the source of the Tora's "political science", elucidating the major institutions of the nation's governance. Regarding obedience to the authority of the Sanhedrin we read in a famous verse; According to the Law that they will teach you, and according to the statute which they will tell you, you shall do, don't turn aside from what they tell you to the right or to the left. In a famous comment based upon the Sifrei Rashi explains; Even if they tell you that right is left and that left is right. [2] The Ramban adds that this law is necessary in order to avoid endless stream of Halachic disputes, since people tend to see things differently and to disagree. [3] Less well-known is the Yerushalmi's seemingly contradictory statement; when they tell you that right is right and left is left. Can the two positions be reconciled? Rav Yehuda Henkin explains that the difference between the sources is based upon the status of the one standing before the court. If the person is a great Tora scholar, who is himself on the level of the judges, and he is sure that they are wrong, he shouldn't follow them. On the other hand, a regular person does not have the depth of Tora learning to know for sure what is really right and what is really left, and therefore must annul his own opinion and accept that of the court. [5]
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Parashat Re’eh (Deuteronomy 11:26–16:17) - “Go ahead, stand out!”
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Posted by jewishindy on Friday, August 06 @ 17:00:00 EDT
(69 reads)
BH
Candle lighting time in Indianapolis for Friday, August 6, 2010: 8:36 PM Shabbat ends in Indianapolis on Saturday, August 7, 2010: 9:37 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Go ahead, stand out!”
In this week’s Torah portion, Re’eh (Deuteronomy 11:26–16:17), the Jewish people are commanded to maintain their own code of behavior and not to learn from the nations that inhabited Israel before its conquest. “Take heed to yourself that you not be snared by following them” (12:30). A Jew must never ask, “How do these gentiles worship their gods, that I may do the same?” For G-d has commanded us: “You must not do this before the L-rd your G-d... But hearken to the voice of the L-rd your G-d, to keep all His commandments... to do that which is right in the eyes of the L-rd your G-d.”
Moses warned the Jews against imitating the gentiles’ conduct. They have their own culture and customs, he explained. Some worship idols, some spend their lives trying to satisfy earthly lusts and desires, while others are motivated by the pursuit of power. It is forbidden for a Jew to learn from their behavior.
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PARSHAT RE'EH 5770: PREPARING FOR TESHUVA
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Posted by jewishindy on Friday, August 06 @ 17:00:00 EDT
(91 reads)
BS"D
By Rav Zvi Leshem
August 6, 2010 26 Av, 5770
On Shabbat Parshat Re'eh we bless the new month of Elul, the month of repentance. This is fitting with both the beginning of the parsha, which speaks of the choices that we must make, between blessings and curses which are dependant upon our commitment to the mizvot, and the end of the parsha that speaks of our joy and closeness to HaShem. [1] We know from Rav Zaddok HaKohen that every Rosh Chodesh contains within it the sparks of the entire month and every Shabbat, that of the week to come, thus this Shabbat is a microcosm of the period of teshuva that we are embarking upon.
The Alter Rebbe of Lubavitch writes in detail in his Iggeret haTeshuva about the nature of repentance. He informs us that in the past people engaged in tikunai teshuva, teshuva rectifications, involving numerous fasts for the various types of transgressions. These fasts were not in themselves teshuva which is an inner process involving sincere resolve not to continue sinning, but they were meant to bring one to teshuva. Today we don't have strength for all of this fasting and for many people it would just be depressing. [2]
The Rebbe goes on to define two paths of teshuva, lower and higher. Lower teshuva focuses on my feelings of broken-heartedness over my sins, the exile of the Jewish People and the Shechina. It goes along with cheshbon hanefesh, the true examination of one's deeds, and includes as well a sense of compassion upon my own soul. [3] One appropriate time for this is at the recital of Tikun Chatzot, the midnight supplication. [4]
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Parashat Ekev (Deuteronomy 7:12–11:25) - “Double Challenge”
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Posted by jewishindy on Friday, July 30 @ 17:00:00 EDT
(79 reads)
BH
Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory
Lubavitch of Indiana
July 30, 2010 19 Av, 5770 Candle lighting time in Indianapolis for Friday, July 30, 2010: 8:43 PM Shabbat ends on in Indianapolis Saturday, July 31, 2010: 9:46 PM Click here for more on Shabbat Shabbat Shalom! “Double Challenge” The true test of a Jew’s Divine service is seen precisely when we encounter trials and difficulties. The trial serves to reveal our hidden abilities, and our service of G-d is strengthened by the experience. The 40 years of wandering through the desert was a trial for the entire Jewish people, a preparation for their service in the Land of Israel. In general, there are two types of tests a person may face: the trial of wealth, and the trial of poverty. The Jews’ trial in the desert consisted of both elements, and this was reflected in the phenomenon of the manna. In this week’s Torah portion of Ekev (Deuteronomy 7:12–11:25), we read about the manna - a G-dly food, “bread from the heavens.” In the desert, the Jewish people did not have to worry about where their next meal would be coming from; the manna fell predictably from the sky each day. It was entirely digestible, and had whatever taste a person wished. In addition, the manna was accompanied by gemstones and pearls. Thus the manna was symbolic of the epitome of wealth. At the same time, however, the manna also embodied an element of poverty. Eating manna, the only sustenance the Jews were offered, was not satisfying like regular food. Moreover, the Jews received only enough manna for that particular day; there was never any extra. It is human nature that when a person’s house is stocked with food, he becomes sated after eating very little; when there is nothing in his cupboard, he is never fully satisfied. Thus we see that the manna was extremely contradictory. On one hand, it was the richest sustenance a person could ask for; on the other, it was poor and non-filling.
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PARSHAT EIKEV 5770: DEVEKUT
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Posted by jewishindy on Friday, July 30 @ 17:00:00 EDT
(93 reads)
BS"D
By Rav Zvi Leshem
July 30, 2010 19 Av, 5770
Among the many mitzvot found in our parsha is that of Devekut, cleaving to HaShem. If you will surely keep that mitzva that I command you to love HaShem and to walk in His ways and to cleave to Him.[1] Rashi emphasizes the aspect of Tora study and in following HaShem's character traits of mercy, compassion etc. Regarding the possibility of cleaving to G-d he contrasts our verse with the statement that HaShem is a consuming fire [2], the closest we can come is by connecting with Tora scholars. In a somewhat enigmatic statement the Ibn Ezra informs us that devekut comes at the end (after loving HaShem and following in His ways) and is a "great secret", and Sforno teaches us that when we do all of our deeds to fulfill G-d's will, we are in a state of cleaving to Him.
The Ramban, following in the footsteps of the Kuzari, defines devekut as a state in which one's thoughts are constantly upon the Creator, never straying towards other gods. Such a person becomes a dwelling place for the Shechina, the Divine Presence. [3] Among the many mitzvot found in our parsha is that of Devekut, cleaving to HaShem. If you will surely keep that mitzva that I command you to love HaShem and to walk in His ways and to cleave to Him.[1] Rashi emphasizes the aspect of Tora study and in following HaShem's character traits of mercy, compassion etc. Regarding the possibility of cleaving to G-d he contrasts our verse with the statement that HaShem is a consuming fire [2], the closest we can come is by connecting with Tora scholars. In a somewhat enigmatic statement the Ibn Ezra informs us that devekut comes at the end (after loving HaShem and following in His ways) and is a "great secret", and Sforno teaches us that when we do all of our deeds to fulfill G-d's will, we are in a state of cleaving to Him.
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Parashat Va’etchanan (Deuteronomy 3:23-7:11) - “Declaration of Faith”
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Posted by jewishindy on Friday, July 23 @ 17:00:00 EDT
(101 reads)
BH
Candle lighting time in Indianapolis for Friday, July 23,2010: 8:49 PM Shabbat ends in Indianapolis on Saturday, July 24, 2010: 9:53 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana http://www.LubavitchIndiana.com Shabbat Shalom!
“Declaration of Faith”
This week's Torah portion, Va’etchanan (Deuteronomy 3:23-7:11), contains the central proclamation of our faith, "Shema Yisrael - Hear O Israel, the L-rd is our G-d, the L-rd is One. And you shall love...and you shall speak of them...when you lie down and when you rise...and upon your gates." One of the commandments in the Torah is to recite the Shema twice each day. The Torah specifies when we must say it: "when you lie down," i.e., at night, and "when you rise," i.e., during the day. With the declaration of "Shema Yisrael," the Jew testifies that G-d is One, and that nothing else exists except for Him.
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Parashat Devarim “Shabbat Chazon” (Shabbat of vision)
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Posted by jewishindy on Friday, July 16 @ 17:00:00 EDT
(78 reads)
BH Candle lighting time in Indianapolis for Friday, July 16, 2010: 8:54 PM Shabbat ends in Indianapolis on Saturday, July 17, 2010: 9:59 PM Click here for more on Shabbat
Tisha B’av Fast begins Monday, July19th at 9:05 pm and ends Tuesday, July 20th at 9:44 pm.
For more information about Tisha B’av, click here.
Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory
Shabbat Shalom!
“One Step Back, Two Steps Forward”
The Shabbat before Tisha B’Av is called “Shabbat Chazon” (Shabbat of vision), for on that day, as Rabbi Levi Yitzchak of Berditchev explained, a glimpse of the Third Holy Temple is given to every Jewish soul, affording it strength and sustenance. Following the week’s regular Torah portion (Devarim), the “Vision of Isaiah,” a prophecy about the Temple’s destruction, is read in the synagogue. Oddly, the word “vision” is used in connection to both the destruction of the Temple and its rebuilding.
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Matot-Massei (Numbers 30:2-36:13) - “Beginning of the End”
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Posted by jewishindy on Friday, July 09 @ 17:00:00 EDT
(98 reads)
BH
Candle lighting time in Indianapolis for Friday, July 9, 2010: 8:57 PM Shabbat ends in Indianapolis on Saturday, July 10, 2010: 10:03 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Beginning of the End”
This week's Torah portion, Matot-Massei (Numbers 30:2-36:13), contains a seemingly unusual request by the tribes of Reuben and Gad. Citing their "great multitude of cattle," the sons of Reuven and Gad asked Moses to grant their portion of the land of Israel on the other side of the Jordan. "The country...is a land for cattle; and your servants have cattle," they said. "If we have found grace in your eyes, let this land be given to your servants as a possession; do not compel us to go over the Jordan" (32:4-5).
Even more surprising is the fact that Moses acceded to their request. How many verses in the Torah speak of G-d's promise to Moses to bring the Children of Israel into the Promised Land? Yet these verses mention only "the land of Canaan," an area west of the Jordan River.
Why would the tribes of Reuven and Gad have even considered settling in the cities of "Atarot, Divon, Ya'zer and Nimrah" on the eastern shore of the Jordan, part of the land of Sichon and Og? Did these tribes intentionally seek to distance themselves from their brethren? Furthermore, how valid was their claim that the territory east of the Jordan would provide superior grazing land for their cattle? Why would the tribes of Reuven and Gad have willingly forgone entering the Promised Land with their wives and children just to benefit their livestock?
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PARSHAT MATTOT: Mutual Dependence
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Posted by jewishindy on Friday, July 09 @ 17:00:00 EDT
(93 reads)
BS"D
Shalom Friends, I hope that everyone is well. As we prepare to go into the 9 days, I wanted to mention that the holy Chiddushei HaRim says that the Chassidim are accustomed to purposely finish Talmudic tractates in the 9 days in order to make a siyum and to hold a seudat mitzva, for this increases Ahavat Yisrael - the antidote to sinat chinam, the baseless hatred that destroyed the Second Temple. kol tuv, besorot tovot, Shabbat Shalom, Chodesh TOV, Rav Zvi By Rav Zvi Leshem
July 9, 2010 At the end of Parshat Mattot the Tribes of Gad and Reuven approach Moshe with a special request. Due to their extensive cattle, they wish to remain on the eastern side of the Jordan . Moshe is very surprised by this request. After forty years of wandering in the desert, is the sin of the spies about to be repeated? In the end, a compromise is reached. The two tribes will enter the land and participate in its conquest with the rest of Am Yisrael, only afterwards returning to settle on the eastern bank. Besides the “Zionist” issue here, there is another significant point. We often find tension between the needs of the community and those of the individual (or in this case, the sub-group). On the one hand, the two Tribes do have legitimate special needs, and on the other hand, Am Yisrael needs their help as well. The model that is offered by the compromise reflects both of these needs. The two Tribes agree to contribute their share to Am Yisrael, and in return, their special needs are also guaranteed. Perhaps they also realized that their individual success on the eastern bank was ultimately dependent upon the successful conquest of the rest of Eretz Yisrael.
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Parashat Pinchas (Numbers 25:10-30:1) - “Harder is Better”
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Posted by jewishindy on Friday, July 02 @ 17:00:00 EDT
(93 reads)
BH
Candle lighting time in Indianapolis for Friday, July 2, 2010: 8:10 PM Shabbat ends in Indianapolis on Saturday, July 3, 2010: 9:19 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Harder is Better”
This week's Torah portion, Pinchas (Numbers 25:10-30:1), details the manner in which the Land of Israel was to be apportioned between the Twelve Tribes. The Torah states: "According to the mouth of the lot shall the inheritance of each be divided."
The lot determined which section of the Land of Israel each tribe would inhabit. It was not a rational process, but a method of dividing the land in which no logical reasoning was apparent.
According to Chasidic philosophy, the physical plane of existence is a reflection of its higher spiritual source. It follows, therefore, that just as the division of the Land of Israel was accomplished by means of a lot, so too are certain aspects of a Jew's spiritual service determined in a super-rational manner.
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PARSHAT PINCHAS: Striking at the Root of the Problem
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Posted by jewishindy on Friday, July 02 @ 17:00:00 EDT
(86 reads)
BS"D
By Rav Zvi Leshem
July 2, 2010 20 Tammuz, 5770
At the close of Parshat Balak we found the Jews engaged in two severe sins: sexual immorality with the daughters of Moav, and the idolatrous worship of the deity of Baal Peor. Midrash Tanchuma graphically describes how Balaam used Moabite women to entice the Israelite men with their charms to worship idols. This is reminiscent of Chazal’s words that the Jewish people only engaged in idolatry in order to participate in public licentiousness as well. Pinchas steps in, killing Zimri and Kozbi who were engaged in sexual immorality, and thus stopping the plague. As a result, Hashem rewards Pinchas in the following parsha, Parshat Pinchas, with the Covenant of Peace and the High Priesthood.
In Netivot Shalom, the Slonimer Rebbe points out that Pinchas chose to act against the sexual infraction and not against those who were worshipping idols, despite the fact that technically the worship of idols (for which one must give his life rather than transgress) is a more severe halachic infraction than intercourse with a Gentile woman. Why did Pinchas choose this tactic, and why did that stop the plague? The Slonimer Rebbe answers that faith in Hashem (the opposite of idolatry) and holiness in sexual matters are two of the major foundations of Judaism, and that the proper observance (or lack thereof) of one directly impacts upon the other. Pinchas correctly decided to attack the sexual immorality that was the root cause of the idolatrous behavior, instead of attacking the idolatry, which while more severe, was the result of the earlier misconduct. The Slonimer Rebbe also states that in our era of Ikvita deMeshicha, (the Footsteps of the Messiah), these two areas are the major tests that we are faced with constantly, and we must all work to perfect ourselves in these areas of faith and holiness.
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BALAK 5770: THE DEATH OF THE STRAIGHT
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Posted by jewishindy on Friday, June 25 @ 17:00:00 EDT
(113 reads)
By Rav Zvi Leshem
June 25 2010 13 Tammuz,5770
Shalom Friends,
I hope that everyone is well. Julie and I will be travelling to the States on Motzei Shabbat to teach at Camp Yavneh in New Hampshire. I will return to Israel, BeH, after Tu B'Av, and Julie a few weeks later. While I will be available by email, last year I had trouble sending group emails, so if the drasha "dissapears" for the next month, don't worry. After the drasha and Hilchot Tisha B'Av I am sending an amazing teshuva of HaGaon Rav Nachum Rabinowitz shlit"a, Rosh Yeshivat Maale Adumim. I encourage everyone to study it for its deep hashkafa lesson as well as the halachic issue it addresses. Be"H this Tisha B'Av will be spent dancing in the Bet HaMikdash.
kol tuv, Shabbat Shalom, Kayitz Tov, Rav Zvi
BS"D BALAK 5770: THE DEATH OF THE STRAIGHT Rav Zvi Leshem
In the context of one of his unwitting blessings to Am Yisrael Balaam prays; let me die the death of the straight, and let my end be like theirs.[1] Who are the straight ( yesharim) that Balaam wishes to emulate (at least in death)? Onkeles translates d'kashitohi – the truthful ones, and the Sforno sees this as referring to all of Am Yisrael, whereas the Maharam states that it is referring to the Patriarchs. [2] The Netziv continues this reasoning in his famous introduction to the book of Bereshit, also known as Sefer HaYashar, the book of the Straight.[3] He elaborates upon the straightforward ways of the Avot, who were straight, they behaved towards the gentiles, even the despicable pagans, with love, and they were concerned with their well-being, for this is the maintenance of the creation.
Another interpretation is found in the recently published Tiferet Yaacov, of the late Raduziner Rebbe, Rav Yaacov Lainer zt"l, whose untimely death was just over a year ago. He writes [4] simply that Balaam and Balak, who were great sorcerers [5], used all of their witchcraft against Am Yisrael, but to no avail, for the simplicity and straightness of Yisrael stood against them, thus Balaam referred to them as 'the straight ones', for it was their straightness that protected them. May we be worthy of the name the straight ones, and may our straightness and simplicity protect us from all of our enemies. Shabbat Shalom.
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Parashat Balak (Numbers 22:2–25:9) - “Uncovering the Good”
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Posted by jewishindy on Friday, June 25 @ 17:00:00 EDT
(85 reads)
BH
Candle lighting time in Indianapolis for Friday, June 25, 2010: 8:59 PM Shabbat ends in Indianapolis on Saturday, June 26, 2010: 10:07 PM Click here for more on Shabbat Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory Lubavitch of Indiana
Shabbat Shalom!
“Uncovering the Good”
This week’s Torah portion, Balak (Numbers 22:2–25:9), opens with the Jewish People encamped near the borders of Moab. Balak, king of Moab, hired the famous gentile prophet, Bilaam, to curse the Jews and cause their defeat, but G-d frustrated his evil intentions. Instead of delivering curses, Bilaam was overcome with a Divinely inspired mood of prophecy and perception of goodness. Against his will, Bilaam heaped praise and blessings upon those he had intended to curse.
Our Sages have taught that Bilaam’s prophecy alludes to the end of days and the Final Redemption that will take place when Moshiach comes. “There shall step forth a star out of Jacob, and a scepter shall rise out of Israel” (24:17), Bilaam begins. Maimonides explained that Bilaam’s prophecy refers to two anointed kings—King David, who saved Israel from her enemies, and the last anointed Jewish king, Moshiach, who will arise and save Israel in the end of days.
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CHUKAT 5770: PARA ADUMA AND TAMMUZ
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Posted by jewishindy on Friday, June 18 @ 17:00:00 EDT
(118 reads)
BS"D
By Rav Zvi Leshem
June 18, 2010 6 Tammuz, 5770
Parshat Chukat opens with the laws of the Para Aduma (the red heifer), the paradigmatic chok[1], used to purify one from contamination with death. It is generally read around the beginning of the month of Tammuz, in which we begin to mark Bein HaMetzarim, the three weeks of mourning between the 17 th of Tammuz and the 9 th of Av. Is there a connection?
There is certainly a connection between Para Aduma and the 17 th of Tammuz, as that day is associated with the tragedy of the Golden Calf. As Rashi points out [2] one of the explanations of the Para Aduma is that it comes to atone for the sin of the Golden Calf, the mother (cow) cleans up after her child (calf). Is there a connection with the sin of the spies which occurred on the 9 th of Av as well?
The Kedushat Levi[3] teaches us that the law of the Para Aduma comes primarily to remind us that much of reality, especially that of HaShem, is hidden in this world, and that we have to accept this fact with humility and simplicity. The Bnai Yissaschar[4] writes that the month of Tammuz, when the spies travelled the Land of Israel , is associated with the sense of vision, and the spies, sent to see Eretz Yisrael, corrupted the sense of vision in the month of vision. According to the Mai HaShiloach and the Sfat Emet, [7] the main problem of the spies was their superficial vision and focus on externalities. This caused them to completely misread the real nature of the Land and to give their slanderous and alarming report.
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Parashat Chukat (Numbers 20) - Alone Again, Naturally
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Posted by jewishindy on Friday, June 18 @ 17:00:00 EDT
(102 reads)
By Moshe Feiglin
June 18, 2010 6 Tammuz, 5770
14.And Moses sent messengers from Kadesh to the king of Edom: So said your brother Israel:
17. We will pass through your land, we will not pass through the field or the vineyard and we will not drink the waters of the well. We will walk on the main road, we will not veer right nor left until we pass your borders.
18. And Edom said to him: You shall not pass through me, or I will come out with a sword to greet you.
19. And the Children of Israel said: We will traverse on the main highway and if we or our herds drink your water we will pay its price. It is no matter, we will just pass through on our feet.
20. And he said: You will not pass through. And Edom came out to meet them with a horde of people and a strong arm.
21. And Edom refused to allow Israel to pass through its borders, and Israel turned away from there. (From this week's Torah portion, Chukat, Numbers 20)
21. And Israel sent messengers to Sihon the king of the Amorites, saying:
22. I will pass through your land, we will not turn into the fields or the vineyards and we will not drink the waters of the well. On the main highway we will walk until we pass through your borders.
23. And Sihon did not allow Israel to pass through his borders and Sihon gathered all his nation and he went out to the desert to meet Israel and he came to Yahatz and he fought against Israel. (Numbers 21)
The entire world vs. Israel. Suddenly, we were completely alone. What happened? Why did they blacklist us? After all, the Israelites were offering the two kings a business opportunity that doesn't come up every day. They were even willing to buy their water. Why threaten war?
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Parashat Chukat - Can evil be protected?
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Posted by jewishindy on Friday, June 18 @ 17:00:00 EDT
(102 reads)
BH Candle lighting time in Indianapolis for Friday, June 18, 2010: 8:58 PM Shabbat ends in Indianapolis on Saturday, June 19, 2010: 10:06 PM Click here for more on Shabbat
Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory, by Rabbi Yitzchak Meir Kagan
Shabbat Shalom!
“Can evil be protected?”
At the end of this week’s Torah portion, Chukat, we are told of the battle with Og, the giant king of Bashan:
“And they turned and ascended by way of Bashan; and Og, king of Bashan, came out to meet them--he and all his people--to wage war at Edrei. Then G-d said to Moses, "Do not fear him, for I will deliver him--and all his people and his land--into your hand; and you shall do to him as you did to Sichon, king of the Amorites who lives in Cheshbon.” (Numbers 21:33-35.)
Then the battle began. Og uprooted a rock measuring three parsangs (a parsang is approximately a mile), the dimensions of the entire Jewish encampment. He wanted to throw this rock on top of the Israelites, but before he had a chance to do so, Moses killed him. As the Torah expresses it, "Then they smote him and his sons and all his people."
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KORACH: AFRAID OF A HAIR?
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Posted by jewishindy on Friday, June 11 @ 17:00:00 EDT
(106 reads)
BS"D
Shalom Chaverim, With great praise and thanksgiving to HaShem, Julie and I joyfully announce the birth of our granddaughter (to Elie and Hadar) on Monday morning. We also mourn the loss of one of the greatest Halachik authorities and spiritual leaders of our generation; the Rishon L'Tzion, HaRav Mordechai Eliyahu zt"l. May his merit protect Am Yisrael and may we merit to walk in his great ways of Tora and Ahavat Yisrael. I have a new (Hebrew) article on Guided Imagery Meditation in Chassidut at: If it doesn't open you can enter via the website of the World Congress of Jewish Studies - 15th Congress. b'smachot, Shabbat Shalom, Rav Zvi By Rav Zvi LeshemJune 11, 2010 Among the rebels of Korach at the beginning of the parsha we find Ohn ben Pelet, who later disappears from the story. The Gemara[1] fills us in on what happened. Ohn felt oppressed by Moshe’s leadership and decided to join the rebellion. His wife explained to him that in the end, either Moshe or Korach would win, and he would still remain subservient to one of them. [2] To Ohn’s response that she was right, but he already felt trapped in the dynamic of the rebellion, she responded with a dramatic plan. Knowing that Korach and his gang considered themselves to be holy (in fact it was Korach who declared the entire people are holy), and that they took the laws of modesty very seriously, she uncovered her hair and sat at the doorway to their tent. Sure enough, every one of the rebels that came to fetch Ohn saw her hair and ran away. Thus he was extricated from the gang and did not suffer their deadly fate.
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Korach (Numbers 16:1-18:32) - “Just Do It”
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Posted by jewishindy on Friday, June 11 @ 17:00:00 EDT
(99 reads)
Candle lighting time in Indianapolis for Friday, June 11, 2010: 8:55 PM
Shabbat ends in Indianapolis on Saturday, June 12, 2010: 10:03 PM
Click here for more on Shabbat
Adapted from the teachings of the Lubavitcher Rebbe, of righteous memory
Shabbat Shalom!
“Just Do It”
In this week's Torah portion, Korach (Numbers 16:1-18:32), we read about the rebellion that Korach instigated against Moses after the Twelve Spies returned from their scouting mission to the Land of Israel.
Why did Korach wait until that point to incite the people against Moses? What was so significant about the Spies' sin that Korach took it as his cue to challenge Moses?
To answer, we need to understand the Spies' argument. The Spies maintained that it was necessary to be isolated from the physical world in order to serve G-d. They wanted the Jewish people to remain in the wilderness so they could continue to learn Torah without distraction. Moses, however, correctly countered that in Judaism, "the deed is the main thing." Only by performing concrete, physical actions-observing G-d's commandments in the Land of Israel-would the Jews be able to fulfill G-d's will and achieve perfection.
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Parashat Korach
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Posted by jewishindy on Friday, June 11 @ 17:00:00 EDT
(89 reads)
By Moshe Feiglin
21 Sivan 5770 June 3,2010
Is it not enough that you have brought us up from a land flowing with milk and honey to kill us in the desert, that you also want to rule over us? (Datan and Aviram demanding justice - This week's Torah portion, Korach, Numbers 16:13)
It is clear that the Dynamic Duo, Datan and Aviram, are actually highlighting their own faults in the verse above. They call the death camps that they had just left in Egypt a "land flowing with milk and honey," making it clear that in the rest of the verse they are also not speaking the truth. In other words, they have an ulterior motive - in this case, power.
The drive for power is not necessarily understood by people who are not in leadership positions. It is commonly believed that the strongest human drives are survival and propagation of the human race. But the urge to rule supersedes all others. Kings murder their sons, sons murder their fathers - the drive for power is difficult to comprehend.
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Parashat Shelach (Numbers 13:1–15:41) - “Our Children, Our Future”
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Posted by jewishindy on Friday, June 04 @ 17:00:00 EDT
(100 reads)
BH
Candle lighting time in Indianapolis for Friday, June 4, 2010: 8:51 PM
Shabbat ends in Indianapolis on Saturday, June 5, 2010: 9:58 PM
Click here for more on Shabbat
Shabbat Shalom!
“Our Children, Our Future”
In this week's Torah portion, Shelach (Numbers 13:1–15:41), we read about the report of the spies whom Moses sent to explore the Land of Israel. The reaction of the Jewish people to the spies' negative report was immediate: “Our wives and children will surely be taken captive by the strong people living there. Let us appoint a new leader and go back to Egypt” (14:3-4). G-d, therefore, decreed that they would not be allowed to enter the Land. “But your children, of whom you said 'they will become prey,' them I will bring in, and they will know the land you have despised.” The children, the younger generation, will be the ones to enter Israel, G-d promises.
Why is there such an emphasis on children, in both the complaint of the Jewish people and in G-d's response? Because children play a role of great significance, both in the inheritance of the Land, and in the mission with which the Jewish people are entrusted.
Concerning young children our Sages comment: “A baby breaks into crumbs more than he manages to eat.” This means that a young child utilizes only a small portion of the food he is given, while most of it ends up on the floor.
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Parashat Shlach - Connecting Heaven and Earth
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Posted by jewishindy on Friday, June 04 @ 17:00:00 EDT
(99 reads)
BH
By Moshe Feiglin
June 4, 2010 22 Sivan, 5770
Our Sages consider the Sin of the Spies even worse than the Sin of the Golden Calf. What is the root cause of the sin of rejection of the Land of Israel? What is so terrible about "We will make a new leader and return to Egypt?" At the time of the sin, as Rashi explains, the spies were righteous Jews who had just experienced the myriad miracles of the Exodus from Egypt and the journey through the desert. Did they really believe that G-d could not humble the lowly Canaanites as He had the mighty Egyptian empire? How could they so severely miss the mark?
There is a difference between the Exodus from Egypt and the entry into the Land of Israel. The entry into the Land of Israel brings with it an entirely new reality. G-d took care of Pharaoh by Himself: "G-d will fight for you and you, remain silent," G-d told the Israelites at the edge of the Red Sea. But for the Canaanites, the approach is different: Both the Israelites and G-d will be in the fight.
As soon as the Jewish People enters the Land of Israel, the manna stops falling from the heavens. In the Land of Israel, we must plow, plant and harvest. We must live a life of action and bring the manna down from heaven by ourselves – in full cooperation with the Creator. That is the message of the Jewish Nation. It is a message that cannot be applied without the Land of Israel. It is the message of perfection of the world – in the Kingdom of the Almighty.
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PARASAT SHLACH 5770: MAAYAN AND SHLOMZIE
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Posted by jewishindy on Friday, June 04 @ 17:00:00 EDT
(100 reads)
BS"D
By Rav Zvi Leshem
June 4, 2010 22 Sivan, 5770
(Translation of words from the chupa, 18 Sivan 5770)
We want to invite Shlomzie's holy great-grandfather, the Baal Shem Tov zt"l, that both of you recently visited to invite to the wedding. Agree now to always live by his teachings and follow his path in avoda, and he will guide you and watch over you.
It is quite emotional for me, as both the father of the groom, the officiating rabbi and the first in a series of shadchanim that HaShem chose to reveal this zivug in the world…
We are in the week of parshat Shlach, the debacle of the spies who slandered the Land of Israel . We know that marriage and aliya are parallel to each other, as both are called bia, coming in. The Mai HaShiloach teaches us that the problem of the spies was their superficial, external way of looking at reality. Since they looked at Eretz Yisrael superficially, all they saw was negativity and harshness, "the Land that consumes its inhabitants". Had they looked with inner vision they would have seen that every aspect of Eretz Yisrael is permeated with holiness, Tora and love.
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