Brisker Emotions

Parshat תרומה discusses the various items used in constructing the Mishkan. The פרוכת was the curtain that separated the Holy of Holies from the rest of the Heichal.

Rabbi Soloveitchik uses this פרוכת to explain the Brisker philosophy in their being accused of being “cold” and not showing emotion.

The Rav pointed out that his own father never kissed him even as a child. It was as if it was intended that a curtain be placed between one’s outward emotions and internal emotions.

This was a kind of צמצום or constriction, on an emotional level. The Rav argued that such a constriction represents a higher level real attachment than one shown by outward, physical demonstrations.

There was no doubt whatsoever that the Rav’s father, Rav Moshe, deeply loved his son on the highest level of a father-son. There was no need to show this level in a physical, superficial manner. It seemed that the implication of this unspoken, obvious love, was on a higher level than the other.

Whether we agree with Rabbi Soloveitchik’s opinion or not, it certainly gives us insight into the mindset of the great Brisker-Lithuanian scholars. Shabbat Shalom

Loving Every Jew

I began reading Telushkin’s book, “Rebbe” on the plane. It represents a five year study into the life of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson.

I am two hundred pages into the book and what has impressed me so far, was the Rebbe’s incredible patience for individuals with whom he disagreed.

He had a relationship with Jimmy Carter, Shimon Peres, and even Yossi Sarid, just to name a few.

Even though the Rebbe was very vocal in his opposition of giving land for peace, he somehow managed to say a kind word to those who disagreed with him.

The Rebbe was loved by the masses, but he was constantly being challenged for his affection for all Jews. He had major disagreements with Rav Schach and the Satmar Rebbe, but he never bad mouthed even his biggest detractors.

The goal for all of us is to still find Ahavat Yisrael, the love of every Jew, even when their religious and political views are different than our own.

It is ironic that the Rebbe was one of the few Orthodox Rabbis who reached out to Conservative and Reform Jews. And many feel that today it is the Chabad outreach programs that are causing the reform and conservative to become even weaker. The Jews in these regions are choosing Chabad over their former synagogues.

The bottom line is that whether we agree with Chabad or not, we can certainly learn from the Rebbe what it means to love every Jew.

שבועת ה׳

I am about to board my return flight from LA.

It is interesting how the Torah uses the idea of a שבועה, an oath, as a means of getting to the truth.

There are situations where it is difficult to get to the truth. For example, if someone is paid to guard something for someone, and that object is claimed to have been destroyed due to an unforeseen accident, a שבועה must be made by the watchman to be certain that there was no foul play. The Torah says that שבועת ה׳ תהיה ביניהם, there should be an oath of G-d that he did not act in a deceitful way.

There is sometimes a situation of one’s word against another. The שבועה that should be accompanied with fear of Heaven, is enough proof that that individual is telling the truth. How could a G-d fearing Jew possibly tell a lie in G-d’s name.

This system worked during the time of the Torah and Talmud. I would like to believe such a system would also work today.

מודה במקצת

Last week’s Parsha alluded to the concept of מודה במקצת, admitting partially to an accusation. It is also an interesting observation regarding human nature.

The Torah emphasizes the words, כי הוא זה, which is defined as a type of confession. The case refers to the repayment of a loan.

If one is asked to pay back money that he borrowed, and the borrower claims that he never borrowed anything, he is exempt from payment. The burden of proof is on the lender.

However, if the borrower admits that he did borrow money, but not the entire amount claimed, he must make a biblical oath. He holds on to a Torah scroll and swears in G-d’s holy name the amount he claims that he owes. He pays only that amount.

The rationale of the Rabbis is that a Jew would not dare deny entirely a loan he would receive. However, he could deny part of the loan. This is their perception of human nature. This is the case of מודה במקצת.

The Intruder

The Halacha about an intruder into one’s home, teaches two interesting concepts. The case mentioned in the Torah, involves a thief who breaks into a Jew’s home during the night, when the family is in the house. In such a case, one may kill the intruder in self defense, since it is possible the thief may wish to rob and possibly, kill.

From this case, we learn the principle of הבא להרגך השכם להרגו, that if one wishes to slay you, slay him first.

The Talmud in מסכת יומא says in the name of רבי ישמעאל, that we also learn from this case, the principle of פיקוח נפש, endangering one’s soul, that allows us to violate Shabbat. Rabbi Yishmael reasons that if in the case of the intruder, where there is only a doubt as to whether he intends to harm, you are allowed to kill, then certainly in a case where there is doubt as to the health of an individual, one may violate Shabbat in order to save him.

Embracing Difficulties

Shavua Tov. There is a Pasuk in the Parsha that commands us to be kind to the convert. He is also known as the stranger in our midst. We are to be especially compassionate because we, too, were strangers in a strange land.

Rabbi Soloveitchik writes that it would not have been possible for us to have become a nation of morality and kindness, had we not known the suffering of the Galut.

This helped shape the Patriarchs and continues to be a major experience for us today. The point here is that sometimes knowing hardships and suffering, ultimately shapes us.

This could be an explanation as to why there is a lack of idealism among the younger generation. On the one hand, those under forty have not witnessed any real Jewish discrimination in their lifetimes. Judaism can be practiced freely all over the world and Jews who want to come to live in Israel can do so if they so desire.

The downside of this religious freedom is complacency and lack of motivation. We must learn to embrace the difficulties Hashem sends our way, for that is what shapes us. This is what was learned from our experience in Egypt and allowed us to become a kind and compassionate nation.

Money

Among the laws mentioned in פרשת משפטים is the Mitzva to lend money to the poor. If one is blessed with excess money, he should see it as his duty to help the less fortunate with a loan.

Rabbi Soloveitchik comments that the wealthy man should be fully aware that the roles could easily be reversed. If fate would be different, he could be the one in need of the loan.

The Rav further says that historically, Jews have fared poorly when given great wealth. He goes so far as to say that when people acquire great wealth, they become like animals. They become arrogant, forget about Hashem, and act haughtily.

Jews have done better in poverty. They are much more motivated and the drive for survival is accompanied with faith, humility, and a dependence on G-d.

As it says in ארחות צדיקים, money can be a test, a curse or a blessing. May we blessed with wealth that is only a blessing. Shabbat Shalom

Respect for the Widow

This Shabbat we read פרשת משפטים. In 1981 and again in 1982, Rav Meir Kahane זצ״ל, was our guest in our home in Los Angeles. Coincidentally, Rav Kahane was with us both Shabbats for פרשת משפטים.

Perhaps my being in LA right now reminded me of that privileged memory. What I also remember is that among all of the laws mentioned in the Parsha, Rav Kahane emphasized the importance of treating the widow with great respect. He quoted the אבן עזרא who said that mistreatment of a widow is so severe that if one sees someone else afflicting the widow, and he does not try to stop it, it’s as if he actually afflicted the widow.

Rabbi Soloveitchik echoes this point by saying that even making a grimace, or gesture that the widow could take as belittling, is a violation of this Mitzva.

The Torah itself continues with the warning that if one does mistreat the widow, his wife will become a widow as well! We must take extreme caution to especially treat the widow, regardless of her age or how wealthy she is, with the greatest care and respect.

Idolatry and Adultery

Among the Ten Commandments is the prohibition of idol worship. Rabbi Soloveitchik says there is a close connection between idolatry and adultery. Both represent a kind of betrayal. One is a betrayal against a spouse. The other is a betrayal against Hashem.

Both situations are difficult to comprehend. The transgressor certainly is not taking into account the consequences of his actions.

Such behavior is a serious renouncement of the purity of the relationship that individual had with his spouse or G-d. He has reached a point of no return. It is a severance of a once holy relationship.

The road back is long and difficult. If the woman committed adultery, there is no returning. If people would only think before acting, so much unnecessary grief, could be avoided.

Religious Therapy

The accepted interpretation of Yitro’s advice to Moshe was that there was concern about Moshe’s being overworked. Yitro saw that he was busy from the morning until the evening answering Halachic questions. Yitro felt that Moshe needed to delegate some of his workload to others.

Rav Soloveitchik felt that there could not have been such difficulties related to Jewish Law. In the desert, everything was provided for the people. They were protected and they had food and water.

The Rav’s original idea was that the people were traumatized by their lengthy slavery. They loved Moshe and felt great comfort just by being at his side. Moshe didn’t even need to speak to speak to the עם. His presence gave them strength and reassurance.

I have witnessed similar connections to holy Rabbis in our day. The aura of holiness that emanates from these Tzadikim, gives great comfort to their disciples. Even sitting in the home of the צדיק is similarly relaxing and reassuring. And nowadays, we are fortunate to have the Kotel Hama’aravi, that has that same magical effect of giving comfort. We need to take advantage of such religious therapy.

The Special Role of Mother and Father

When Moshe prepared the עם for the receiving of the Torah, he is commanded to speak to בית יעקב as well. This refers to the women and the special role that women have in Jewish life.

Rabbi Soloveitchik reminisced about his own childhood. He said that he learned about the warmth of the Mitzvot from his mother. She taught him how to feel Hashem’s Presence. Her teachings had a profound effect upon him.

When it came to Shabbat, his mother taught him how to greet the Shabbat. His father taught him how to live it.

This is the beauty of a Jewish home, where the father and mother compliment one another in educating their children.

Yitro and Amalek

Shavua Tov from LA. Rabbi Soloveitchik points out that there are actually two kinds of gentiles in the world. They are either like Yitro or Amalek.

What the two types have in common is that they both admire and are impressed with the Jewish people. In Yitro’s case, this admiration leads to befriending the Jews or even converting to becoming part of עם ישראל.

In the case of Amalek, their being impressed with the Jews, leads to hatred and the desire to exterminate every Jew.

The Rav refers to Amalek as Satan-man, and Yitro as the Archbishop of Midyan. We must be aware of this reality. Thankfully, as we come closer to the גאולה, is acquiring more and more admirers. But we must also keep our eyes open to the Amalekite attitude that still tears its ugly head in the world.

Hashem Exists

This week’s Parsha, יתרו, contains the Ten Commandments. The first commandment begins with the words, אנוכי ה׳ אלוקיך אשר הוצאתיך מארץ מצרים. From the fact that Hashem took us out of Egypt, we affirm that Hashem exists.

The belief in Hashem’s existence is one of the 613 Mitzvot and is learned from the Pasuk just quoted.

Rabbi Soloveitchik tells a moving personal story that affirms Hashem’s existence. He described the painful experience of watching his beloved wife’s health decline. He felt that the hospital was too sterile a place for him to pray, so he waited until he got home. He chose a small room to pour out his heart to Hashem in prayer.

He writes, “At that moment of anguish and desperation, I felt G-d right there with me in that little room. He appeared to me as friend, brother, and father. It was as if I could feel his warm hand on my shoulder, giving me consolation. And I did find great comfort at that special moment.”

This story was what the Rav chose to prove that Hashem exists.

Rav Shmuel Eliyahu of צפת, says that the fulfillment in our day of numerous prophecies in the State of Israel, allows him to convince the doubters of Hashem’s existence.

So we have proofs from a personal story as well as a nationalistic proof that we are witnessing every day. An early Shabbat Shalom

Tu B’Shvat

In honor of Tu B’Shvat, there is a beautiful story from מסכת תענית, using trees as the analogy.

The Gemara relates that when Rav Nachman took leave of Rav Yitzchak, he asked him for a blessing.

Rav Yitzchak answered by describing a beautiful tree that gave the sweetest and most delicious fruit. This tree also provided wonderful shade and was alongside a stream of clear drinking water. The only praise for that tree was that the seeds of this tree should grow into similar beautiful trees.

You, Rav Nachman, have been blessed with wealth and wisdom. You are outstanding in your character and Midot. The only blessing for you is that your seed, your descendants, should follow in your path.

Torah is עץ החיים, the tree of life. May our connection to Torah influence us, our children and children’s children. טו בשבט שמח

Lessons from the Manna

The discussion of the Manna in the Torah has important lessons for us. We are to learn what our attitude should be about Parnassa, earning a livelihood.

We are taught that Hashem dislikes hoarders. Those who had faith in Hashem, had the מן come to their doorstep. The less the faith, the further they needed to go to gather it in.

Overall, the Jewish people showed a very strong commitment to Hashem. They were fed this food for the entire time in the desert. It was an incredible level of commitment that the Jewish people were sustained in such an uncertain way.

We are to realize that we are given what we are supposed to be given. We cannot force the issue. We should not worry about someone taking away our livelihood. If we take this attitude that ultimately we have what we are supposed to have, we will have much more peace of mind and happiness.

Bitter Waters

The Torah tells us that when בני ישראל traveled towards Mount Sinai, they were lacking in water. They reached a location called מרה. This hints that the water found was bitter and not drinkable.

Hashem tells Moshe Rabbeinu to throw a tree into the water, in order to sweeten it. The symbolism of this event was significant.

The thirst for water represented a desire to already receive the Torah. The tree symbolized the עץ החיים, the tree of life. The water is מים חיים, living waters.

Evidence of this is that the incident ends with the words, שם לו חוק ומשפט, that certain Torah laws known as חוק, Mitzvot without reason, and משפט, understandable civil laws, were given at that time.

As a result of this incident, Moshe decreed that Jews should not go three days without Torah. Therefore, we read the Torah on Monday and Thursday and on Shabbat.

It was Moshe who also decreed sitting Shiva for a mourner and שבע ברכות for a newly married couple. Such decrees were meant to improve Jewish life.

Adorning Hashem

One of the verses in אז ישיר, is זה א-לי ואנוהו, this is my G-d and I will glorify Him. There are two interpretations to this Pasuk. The first comes from מסכת שבת that tells us that we are to adorn Hashem with Mitzvot in a beautiful way. We are to purchase a nice Lulav, ציצית, and ספר תורה. By showing we are not afraid to spend money on Mitzvot, we give adornment to Hashem.

The second explanation of ואנוהו, comes from Rabbi Soloveitchik and he says the word means אני והא, me and Him. It is meant to reflect on the special bond each one has with Hashem, and it is our duty to try to emulate Him. Just as He is kind and merciful, so must we. An interesting commentary on ואנוהו, from two perspectives.

Yosef’s Bones

Shavua Tov. One of the minor details of today’s Parsha is the fact that Moshe himself, dealt with the bones of Yosef.

Rabbi Soloveitchik points out that this was more than an act of Chesed. It was an effort by Moshe to even the score and make things right. Moshe was from the tribe of Levi, and it was Levi together with Shimon, who gave Yosef the most grief that ended with Yosef’s sale to Egypt.

There is an important lesson to be learned here. When someone wrongs somebody else, the pain does not simply go away. Even if many years have passed, it is never too late to try to make amends. It takes a lot for someone to swallow his pride and apologize for his wrongdoings. But in the eyes of G-d, it is important to clean the slate.

Moshe did this with his act of Chesed to Yosef.

Accepting the Unknown

This Shabbat is called שבת שירה as we read אז ישיר celebrating crossing the Red Sea.

One of the well known verses is מי כמוכה בא-לים ה׳, Who is like You among the heavenly powers? Rabbi Soloveitchik says that the word אלם means to be silent.

This silence is meant to teach us that not all questions are meant to be answered. Scholars cannot resolve all difficulties. Sometimes the response to difficult questions is תיקו, that we must wait for Eliyahu Hanavi to answer all questions.

The Rav goes further to say that this תיקו applies to our individual lives. Anyone who feels entitled to understand why he was confronted with difficulties throughout life, he is a fool.

Likewise, unanswerable, unexplained tragedies have accompanied Jews throughout history. We are taught to make a Bracha for bad news as well as good news. Our commitment to Hashem and the Torah demands that we faithfully accept whatever comes our way-whether we understand it or not. Shabbat Shalom

Accepting the Unknown

This Shabbat is called שבת שירה as we read אז ישיר celebrating crossing the Red Sea.

One of the well known verses is מי כמוכה בא-לים ה׳, Who is like You among the heavenly powers? Rabbi Soloveitchik says that the word אלם means to be silent.

This silence is meant to teach us that not all questions are meant to be answered. Scholars cannot resolve all difficulties. Sometimes the response to difficult questions is תיקו, that we must wait for Eliyahu Hanavi to answer all questions.

The Rav goes further to say that this תיקו applies to our individual lives. Anyone who feels entitled to understand why he was confronted with difficulties throughout life, he is a fool.

Likewise, unanswerable, unexplained tragedies have accompanied Jews throughout history. We are taught to make a Bracha for bad news as well as good news. Our commitment to Hashem and the Torah demands that we faithfully accept whatever comes our way-whether we understand it or not. Shabbat Shalom