תשוקה-Passion

Before Cain kills his brother, Abel, he is annoyed that G-d did not accept his offering, but only that of his brother’s.

He is reprimanded by G-d for his inability to overcome his evil inclination and merely making a token, insincere offering. He is told that if he doesn’t improve himself, his passion towards sin will overcome him. This came true when he murdered his brother.

The word for passion used in the Torah is תשוקה. It is not to be understood that passion is a negative emotion. If it is used in the negative, it can lead to crime and corruption.

The Rambam recommends that we should use this תשוקה in a positive manner. We should direct our passion in a David-like manner, in his worship of Hashem. He spoke of how his soul was thirsty for that closeness to the Creator.

He also points out that in order to have that kind of connection to G-d, he must also have such a relationship with his spouse. It must be one of deep love and absolute trust. It would be ideal if one had a rabbi or friend, that he loved and trusted as well.

If one does not have such a relationship with another human being, how could he have it with G-d?

It is also mentioned that the Rabbis decreed a twelve day separation between husband and wife during menstruation. It was in order to increase תשוקה between husband and wife, so that there would be more anticipation for their reunion.

Passion is a very strong emotion. But if it is channeled in the spiritual realm, it can greatly enhance one’s service of G-d, and bring greater joy and contentment.

Man’s Potential

We are taught from the genealogy of the Torah, that there were ten generations from Adam to Noach, and another ten generations from Noach to Avraham. If we add up all the numbers as given in the Torah, we find that Avraham was born 1948 years after creation.

According to the Kuzari, every family that was born, had only one member worthy of mention in the Torah. Inevitably, other family members were not worthy, and some were evil. It was only in the twenty third generation after creation, that the entire offspring were righteous. This was Yakov’s family, who became the nation of Israel.

We are also taught that in the seventh generation, Chanoch, the father of Metushelach, was taken from this world, because “he walked with G-d.” He had achieved a remarkably high level of spirituality, that was too holy for this world. The Baal Haturim points out that he was transformed into the Angel Metatron, one of the holiest of the angels.

While this concept is difficult to understand, it does demonstrate man’s potential. We are also taught that Moshe Rabbeinu reached an angelic state of purity.

If one truly applies himself, and lives a life of sanctity and purity, he can be elevated to a very high level. If he chooses a life of self indulgence and wildness, he can cause himself to self destruct. He can be lower than an animal. The animal instinctively knows what to do for self preservation. Some humans can consciously harm themselves to a point where they cannot be helped.

The Torah’s lesson in genealogy, has a very clear message. Man has endless potential. The question is whether he strives to be like Chanoch or Moshe Rabbeinu, or does he fall lower than an animal.

Adam-The World’s First Ingrate

The episode of the banishment from the Garden of Eden, is very perplexing. Numerous commentators agree that the world would have been different, had that sin not taken place. Most notably, there would not have been a need for man to die, as his level would not have warranted it.

The Rabbis also point out that Adam was the first כפוי טובה, or ingrate, that was recorded. When asked by G-d why he ate from the forbidden fruit, he said that, “it was the woman that you gave me, that made me do it.” He belittled the gift of having a companion, and showed no appreciation for that gift.

It was suggested that the reason why Adam showed little gratitude for Eve, is that she was given to him, with no effort on his part. This points to a very strong human flaw. When things come to us without our having worked towards it, we tend to take it for granted. But when we exert ourselves with hard work and diligence, we appreciate what was achieved.

We are living in a generation of great affluence. It has afforded us with far more hours of leisure time, as well as far more money. The combination of leisure time and money, does not mix very well.

This explains the high level of depression, drug, and alcohol addiction. People don’t know what to do with themselves, and go astray in a negative way. Our children, who are given a high standard of living, with every luxury imaginable, are not coming out better, because of it.

We must stress the importance of הכרת הטוב, appreciating the good, and not taking anything for granted. We learned this lesson from the first man, and his huge mistake. We must be wiser and not repeat Adam’s mistake.

Adam’s Sin

Rav Eliyahu Dessler in Michtav Me’eliyahu, addresses the question of what type of free will did Adam have before eating from the Tree of Knowledge. The tree was meant to give the ability to tell the difference between good and evil. Didn’t Adam and Eve already have this ability?

Rav Dessler explains that Adam was a most perfect being, before having sinned. His essence was complete purity, and he did not have internal struggles. His vulnerability did not come from internal struggles, but from the outside.

This is how the Serpent was able to convince Eve that it would be worthwhile to eat from the forbidden tree. If you think things are good right now, if you eat from this tree, you will be like G-d Himself!

Adam used extremely bad judgement in allowing himself to accept this argument. As a result, death was instituted for man, and the evil inclination, the Yeitzer Hara was created to be part of each individual.

This meant that man’s struggles came from within. He had to constantly work at resisting temptations, rationalizations, and laziness, in order to make the correct choices for his life.

Clearly, the world would have been a completely different place, had Adam not sinned. We are still dealing with these challenges each day. We must realize that the battle with the Yeitzer Hara, is very real. The Talmud in Kiddushin tells us that Torah is the antidote to the Yeitzer.

We must make the study of Torah a priority, and we must place ourselves and our families, in the best possible environment to grow spiritually and conquer our weaknesses.

Adam’s sin led to a change in the nature of man. His struggles became part of him. The Book of Job has a verse that says, אדם לעמל יולד, “Man was born to struggle.” We must be aggressive in our quest to reach our full potential, and not allow ourselves to fall at the hands of human weakness.

Shabbat-A Taste of Olam Haba

There is a Midrash that says that there was a conversation between G-d and the Jewish people. Hashem told them that He is giving Israel an eternal gift. It is עולם הבא, the World to Come, if they agree to follow the Torah and its commandments.

The Jewish people asked if they could see a sample of what Olam Haba would be like. G-d answered that Shabbat observance gives one sixtieth of the pleasure experienced in the next world.

We see from this week’s Parsha that after creation, the Torah says that G-d completed all of His work on the seventh day. This is strange because the world was created in six days. The world was lacking only one thing; Menucha, or rest.

The secret of the delight of Shabbat is the ability to see all of every individual’s work completed at sunset on Friday evening. Everything is put on hold until Saturday night. When one is able to distance himself from the material, physical world for one day, he is able to experience this bliss. He demonstrates that he is a free man, and not imprisoned by the technological and mundane.

Instead, he allows himself to focus on his own spirituality, and he is able to achieve real rest. This is invigorating and gives added strength to face the issues of the coming week.

The realization that we must force ourselves to stop what we are doing for one day, is extremely beneficial for our physical and spiritual well being. It is so true that this Menucha was the one missing part of creation. And when observed properly, Shabbat is truly a taste of the World to Come.

G-d of Truth

We begin again the new cycle of the Torah reading this coming Shabbat. It is fascinating to delve into some of the secrets of the Torah text.

There is a well known statement of the Rabbis that חותמו של הקדוש ברוך הוא אמת, that the signature of the Holy One Blessed Be He, is truth. The Torah and G-d are one, and both represent absolute truth.

The Baal Haturim, who lived in the thirteenth century, uncovered many of the secrets of the Torah. He noted that there are six places in Bereishit, where if one looks at various three word combinations, he will find the word, “אמת.”

Two such examples are the following: ברא אלוקים את, that G-d created the…. The last letter of these three words, spells, אמת. Another example is, ויברא אלוקים את, that G-d created the… in a different tense. Here, too, if we take the last letter of these words, we also get, אמת, truth.

This can be found six times to correspond with the six times we find the word, אמת, in our morning prayers, from the conclusion of Shema, until Shmone Esrei.

The Baal Haturim, in his great wisdom has shown how the idea of אמת, as a foundation of the Torah, is camouflaged in the Torah, and inserted in our morning prayers.

No Book Like the Torah

The last day of Succot is a combined שמיני עצרת and שמחת תורה bunched into one day. It is considered a חג בפני עצמו, a holiday in itself, which is why we say שהחיינו while lighting candles or making Kiddush.

It is a reflection of G-d’s love for Israel. Hashem says, קשה עלי פרידתכם, “It is difficult for Me to part from you.” He wanted that special bond of the Chagim to extend for one more day. The next reunion would only come after the long, cold winter, on Pesach.

On this day, we say תפילת גשם, the prayer for rain, Yizkor, to remember our beloved family members, and Hakafot, when we celebrate the completion of the Torah.

We are meant to reflect and appreciate the gift given to the Jewish people, and the world. There is no book that compares to the Torah, for it is the only book written by G-d, Himself, as dictated and taught to Moshe Rabbeinu.

The depth of the understanding of the Torah, is limitless. Because of its Divine writing, it can be understood in four ways. This is known as פרדס, or orchard.

Each letter of the word, פרדס, reflects a different level of comprehension. The letter “פ” refers to פשט, or a simple understanding of the text. The “ר” is רמז, or hints, that allows a Torah student to delve deeper into what is “hinted,” in the text. The “ד” is דרש, which goes even deeper into exploring what is derived from the Torah’s instructions. And the “ס” refers to סוד, or the secrets hidden in the Torah. This can include Kabbalistic teachings where much is learned from גמטריא, or, numerical equivalents, or other secrets of the Torah.

The study of Torah is probably the most worthwhile endeavor, for a Jew. The rewards are without end, and give each individual a reason for living.

It is clear why we celebrate שמחת תורה, but it is also clear that every individual needs to have the resolve to study more Torah in the coming year. Chag Sameach!

Hoshanah Rabah

The seventh day of Succot is known as הושענא רבה. The reason for this name is that on this day there are many (רבה) הושענות. Each day of Succot we circle the Bima one time, but on הושענא רבה, seven times, so that the word, רבה, really means, הרבה, many.

The custom of beating the ערבה, the willow, began with the later prophets, Chagai, Zechariah and Malachi. The willow, that does not possess a good smell or taste, symbolizes sin. We are literally “beating” the remaining sin we still need to drive away. It is a custom, so that no blessing is recited.

This is considered a solemn day, and some have the custom of staying up all night learning Torah. It is seen as the last opportunity for atonement before the final, “sealing of judgement” that began with Rosh Hashanah. It’s as if, the King, Hashem, is allowing one last opportunity for final arguments, before our fate is decided in the Heavenly courts. Therefore, the prayers are longer on Hashana Rabah, and there is a similar seriousness to these prayers, to those of Yom Kippur.

We are to also have in mind in our prayers, that we be granted sufficient rain during the coming year. May all of our prayers be granted for a healthy and happy new year.

Above Nature

This Shabbat we read the Book of Kohelet, also known as Ecclesiastes. It was written by King Solomon, where his wisdom of the ways of the world, was on display.

An important theme of Kohelet is that the Jewish people defy the general rules of nations. There is טבע, or nature, and there is למעלה מן הטבע, that which is above nature.

This can be demonstrated from the Talmud in Masechet Shabbat. It describes a conversation between Avraham Avinu and G-d. Avraham explains that he has studied closely with his astrologists, and his knowledge of natural law, and he sees that he is incapable of fathering a son. G-d answers that he should leave his astrology. Israel has no dependence on constellations.

If the Jewish people based everything on logic and the natural order of things, we would not be here as a nation. Our faith and ability to dream, allowed us to overcome every possible obstacle. We prayed thrice daily for a “return to Zion in mercy.” And this prayer was recited during our exile of pogrom, crusades, expulsion and annihilation.

We were never prepared to accept how things should have turned. Our love and dependence on Hashem, allowed us to remain determined that good things would come.

Kohelet is read on Succot specifically because this was, traditionally, the most prosperous time of year. It was easy to get carried away with ourselves, when we felt we had everything. It is a kind of wake up call to realize what is fleeting and what is permanent.

The quote of Rav Yakov Emden from a few hundred years ago, rings true. “A greater miracle than the splitting of the Red Sea is that the Jewish people continued to exist, despite our bitter exile.” This is because, we are not limited by nature, but we are above nature.

Ushpizin

The concept of “Ushpizin,” or, guests invited into our Succa, is based on a comment from the Zohar. This is explained clearly in “the Book of our Heritage,” also known as Sefer Hatoda’ah.

When the people of Israel leave their homes, and enter the Succa for the sake of Hashem’s Name, they achieve the merit of welcoming the Divine Presence. When this happens, all of the faithful shepherds descend from the Garden of Eden, and come to the Succa as their guests.

The seven guests are, Abraham, Isaac, Jacob, Joseph, Moshe, Aaron, and David. These seven dwell with all Israel in their Succot all seven days of the festival, except that each day one of them leads the others. Others place Moshe and Aharon in the order before Yosef.

Among Sephardic Jews, it is customary to prepare an ornate chair and cover it in fine cloth, and place holy books on it and declare, “This is the chair of the Ushpizin.”

There is also the intention to reflect on the lives of these seven unique individuals. We can gain inspiration by noting how each was faced with great challenges that they needed to overcome. Because they succeeded, they are viewed as the “seven shepherds of Israel,” who led their flocks with great loyalty and love.

This is another feature of the holiday of Succot, that gives it, its special character of joy and happiness, that gives it one of its names, זמן שמחתינו, “the time of our joy.”

Shadow of Faith

There is a concept connected to the Succah that is known as , צלא דמהימנותא, “the shadow of faith.” This expresses the ultimate purpose of sitting in a Succa for seven days.

The way of all men is different from that of Israel. It is the way of all men to feel secure and unafraid under the shelter of their own roofs. When they leave their homes, their sense of security is diminished, and they begin to feel free.

Israel, however, is different. While in their own homes all year, they are apprehensive, that they become haughty at heart, and forget their Maker.

When Succot comes, and they leave their homes and come under the shadow of their Succot, their hearts are filled with trust, faith, and joy-for now they are shielded not by the protection of their roofs, but by the shadow of their faith and trust in G-d.

This is not only the message of Succot, but it is meant to be a constant reminder of where real “security” originates. It is not a comfortable home, or a large bank account, but every breath that we breath, and our very existence, depends entirely on our faith and dependence on Hashem.

This also explains why a Succa is invalidated if it has more sun than shade. Not only must the Succa be a “shadow of faith,” but so must our devotion in serving G-d, must be a “shadow of faith.”

Succot-Jewish Destiny

One of the reasons we celebrate the holiday of Succot, is that the Succah is meant to be a reminder of the ענני הכבוד, the Clouds of Glory, that traveled with the Jewish people in the desert.

These clouds, were in the merit of Aaron, brother of Moshe. They enveloped the Jewish nation, which provided them with safety and security.

According to the Ramchal in Derech Hashem, it was these clouds that elevated the Jewish people, and set them apart from the other nations. And it provided Israel with their ultimate destiny of raising the moral standard of the world. This was the Light of holiness that was transmitted by G-d to His people.

The Ramchal added that this concept was completed when each Jew took his Lulav and Etrog during Succot. G-d’s kingdom is strengthened as the nations of the earth, see this, and are in awe of the Jewish people.

This is the message of Succot. As the Jewish people are elevated, they better understand their role of being a “light unto the nations.” They become respected and admired by all of the nations of the earth.

Isn’t it ironic that Israel has been hosting, on Succot, a parade with participants from all over the world. They march through the streets of Jerusalem throwing candy and kisses, and proudly crying out, “We love you, Israel.”

Perhaps this is also related to the seventy bulls offered in the Temple on Succot. They were meant to include the seventy nations of the world.

Let us hope that Succot fulfills its purpose of light and holiness for the entire world.

Be Wise Sooner Than Later

There is a verse in Parshat Ha’azinu, that expresses a great deal about how the human mind works. It says, “If they only had wisdom, they would have understood.”

There are two interpretations to this Pasuk. The first refers to the nations of the world. If they were wise, they would have realized that the only reason they had domination over the Jewish people, was because they had angered Hashem. How foolish of them to think that it was possible for them to harm the Jews, if not for it being allowed by G-d. In the future, they will pay dearly for their arrogance.

The second interpretation involves man at the end of his life. He regrets not having had the wisdom to focus on the truly important.

Rabbi Twerski, as a rabbi and psychiatrist, encountered numerous individuals who were terminally ill, and expressed their regrets. Sometimes it was the realization that perhaps if they took religious observance more seriously, their kids would have turned out better. Other times, people regretted not spending more time with their wives and children. Never was there an individual who regretted not having spent more time at the office!

Hindsight is twenty twenty, but the Torah is telling us to wake up. We must use our intellect to live our lives to the fullest, and not get to a point of regret when it is too late.

This can come about when we are not lazy, and not rationalizers. It is within us to take hold of ourselves and be wise, and have the determination to do what is right in the eyes of G-d.

Perfect Justice

Parshat האזינו is also known as the “Shira,” the song. It describes the future of the Jewish people in a poetic form.

One of the verses describes Hashem as a G-d who is faithful without flaws. In the book, Derech Hashem of the Ramchal, he makes a very strong emphasis on G-d’s perfection and absolute justice. We must never doubt that there will be perfect justice in a manner that an earthly court could never duplicate. We must be patient, as the justice will come on Hashem’s terms, not ours.

The Chafetz Chaim spoke to a very depressed Jewish community after World War One. He emphasized the importance of not wavering in their faith in G-d, who would help through the difficult times ahead. He said, “For those with strong faith, there are no questions. For those who lack faith, there are no answers.”

Parshat האזינו is meant to help us stay focused on how we are to live and believe. As the Propher Chavakuk said, צדיק באמונתו יחיה, “And the righteous shall live by his faith.”

Setting the Record Straight

The goal of Yom Kippur is that we successfully clean our slate both in connection with laws between man and G-d, as well as those laws that are between man and man.

According to the Rambam, the essence of Teshuva is Viduy, or confession. Verbally expressing our remorse for our actions is a major step towards achieving atonement. It takes a great deal of humility to have the courage to say the words, “I was wrong.”

It is probably more difficult to say those words to another human being than it is to say it directly to G-d. It is less formal than having to swallow our pride and own up to our bad behavior.

The hope is that we give our interpersonal relationships a good, hard look. It is never too late to ask another person for forgiveness, even if many years have passed.

We need to enter Yom Kippur being at peace that we made things right in all of our interactions with others. It is only then that we are able to face our Creator with a clear conscience, so that we are worthy of His forgiveness.

What might be most important of all is that we do not hold a grudge against those who have wronged us. We should also pray for those who are unable or unwilling to make amends, and hope that one day, they, too will do a sincere Teshuva.

It is not an easy task before us, but we are grateful for this day of Yom Kippur where we have the possibility of making things right, between man and man, and man and G-d.

Yom Kippur in the Temple

Yom Kippur during the days of the Temple, was an incredible day of sanctity. It was a convergence of the holiest day of the year, in the holiest city in the world, Jerusalem, celebrated in the holiest building in the world, the Temple.

The officiating of Temple service was conducted by the holiest individual in the world, the Kohein Hagadol, the High Priest. He went through a week long preparation for this great day of forgiveness. He was the messenger of the Jewish people, who had the responsibility of achieving a clean slate, and fresh start for everyone.

We can only read about this Temple service, known as the “Avoda” in Mussaf on Yom Kippur. When we get to the description of how the Kohein Hagadol uttered the holy name of G-d, we bow on our faces as they did in the Beit Hamikdash.

We are meant to imagine what the scene was at that time, and how the nation was elevated to incredible spiritual heights. And we describe how memorable it was to see the radiant face of the High Priest at the end of the fast, as it was clear that he succeeded in his mission.

It is useful to use a Machzor that has pictures depicting these Temple scenes. The desired outcome of carefully reading of this Temple service, should be a longing for the rebuilding of the Third Temple. May it come speedily in our days.

Angels on Yom Kippur

On Yom Kippur, there is a custom that men wear a white robe, known as a “Kittel.” Along with the prohibitions of the day, of not eating and drinking, and no leather shoes, we are meant to feel like angels.

Just as angels do not have any physical needs, we put our needs on hold for the twenty-five hours of the Day of Atonement. Some say that we do not even have the temptation of the Yeitzer Hara, on this day, either.

Rav Shlomo Mann pointed out that there are two primary characteristics we know about angels. They are always given only one assignment at a time, and their strength is a G-d given gift.

These two characteristics should be emulated by us, all year round. We must never lose our focus on the primary task at hand. Certainly our goal is to become true servants of G-d. But we should also learn to stay focused on one task at a time. When we try to do too much, we end up accomplishing very little. Like the angels, one task at a time, proves to be very effective.

Like the angels, we must never forget that our strength comes as a gift from G-d. Rav Mann wrote that this simple realization, allows us to tap into strengths we did not realize we even possessed. Although we are concerned that the fast itself is challenging, somehow we are given the ability to get through it each year. We need to remind ourselves at all times that it is Hashem alone that gives us the strength to succeed, and overcome obstacles that we thought to be insurmountable.

So we need to take with us our angelic spirit of Yom Kippur throughout the year, and not forget its messages.

Feeling Israel’s Spirituality

In Parshat וילך, Moshe Rabbeinu tells the people that he is now 120 years old, and he is no longer able to continue with his life.

We learn from this statement that Moshe’s reason for living, was to constantly work at growing spiritually. If there was no spiritual growth, life was not worth living.

This is the reason why he longed to enter Eretz Yisrael. He saw that there were a number of commandments that could only be observed there. And their observance would allow him to grow spiritually, as he would be able to feel a closeness to G-d, not felt anywhere else in the world.

There were many more Mitzvot that were possible to be observed in Moshe’s time than there are today. There was a Mishkan, that was a portable Beit Hamikdash, with the Jews from the time they were in the desert. They were able to offer sacrifices, and do the daily Temple service.

For those of us who are privileged to live in Israel today, we are meant to feel that same spiritual elevation. Despite not having a Temple, there are numerous Mitzvot today, that are only observed in Israel.

We have just completed the Shmitta, or Sabbatical year. Fruits that came from fields left fallow, have intrinsic holiness, or Kedushat Shviit, the holiness of the Sabbatical year. It is quite special to partake of these fruits.

The Priestly blessing is recited every day in Israel, and only recited around ten times for Ashkenazi Jews outside of Israel. Fruits and vegetables in Israel need to be tithed, even today. There are even rules applicable today only in Israel, regarding first born animals, and gifts to the Kohanim.

In addition, the air of the Land of Israel is holy. And every four cubits we walk in this land is a Mitzva.

We should see ourselves as being fortunate to have these opportunities for sanctity that we did not have for nearly two thousand years. It is truly miraculous and remarkable that there are over seven million Jews now living in Israel.

It is my hope and prayer that all Jews will have this longing to grow spiritually in our Holy Land, as we observe Hashem’s commandments, and feel His closeness.

Always Room for Teshuva

This Shabbat is known as “Shabbat Shuva,” and is viewed by many as one of the most important Shabbats of the year. The Haftarah begins with the words, שובה ישראל, “Return Israel.” It is the Shabbat of repentance.

The Talmud has a strange dialogue between Hashem and Eliyahu Hanavi. The Prophet Elijah spoke with G-d and told Him that it was His fault that people sinned. If they were not constantly challenged by the יצר הרע, the Evil Inclination, they would never sin. Hashem agreed with this claim.

He said that it was for this reason that He gave us Rosh Hashanah and Yom Kippur as a time to ask for forgiveness. We are to view this opportunity of Teshuva as a gift. No matter how far we have strayed, we can always return. It reminds me of an old commercial, “there’s always room for Jello.” Well, there’s always room for Teshuva.

It should give us comfort that there is a realization from Above, as to what are the obstacles that man must face.

A well known Chassidic Rebbe once said that had G-d placed Gehennem, Hell, before us, instead of the Yeitzer Hara, man would never sin.

We must also realize that our fate, and the fate of our loved ones, very much depends on our prayers and sincere repentance, during the coming days. May we all be inscribed for a happy and healthy New Year.

Choose Life

There is a very famous verse in the Torah, that says the following. “It shall come to pass, that life and death, and the blessing and the curse, shall be placed before you, you shall choose life.”

This would seem to be a pretty obvious choice. Why wouldn’t anybody choose life and blessing, over death and a curse?

The painful answer applies to those whose free choice has been taken from them. This refers to those who are prisoners to their addictions and lusts. They lose their ability to make decisions that will be in their best interest.

Rabbi Twerski included in his list of addicts, not only those who are addicted to drugs and alcohol, but he included workaholics, smokers, and eating disorders. This could also apply to those who cannot control their lusts and passions.

All of these individuals are unable to see clearly. They are unable to see the harm they are causing themselves. It is very difficult for their loved ones to reason with them, and get them on the proper path.

A little self analysis, should tell us where we are at this time. The ultimate goal is to have our “Sechel,” intellect, have more power over us than our “Regesh,” emotions. When we are able to do this, we will certainly, “choose life.”