The Rhythm of the heart - Very good!

Rhythm of the Heart         by Rabbi Y Reuven Rubin         Print Version

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Chapter 140 When we were kids we discovered that with a pocket magnifying glass we could cause serious damage. All you had to do was go out on a sunny day and by focusing the sun through the glass you could burn a hole into anything. (Ah, the things that thrill a misspent youth)! This little trick could even melt snow, and in time the only way to save the world was to take the magnifying glass away from me. This little tidbit came to mind today when I started to look at this kapitel. When it comes to the sin of speaking gossip, it is like that glass; it has the power to burn a hole into the very fabric of life. Come with me and put yourself in the shoes of a victim of such gossip. Firstly there is the pain; it is always indescribable pain. Where does it begin? Is it in your brain, or the pit of your stomach? Perhaps it is from that place that is hard to define – your heart. No matter, wherever its inception, it soon overwhelms you at all levels. Evil gossip is so corrupting, so soul destroying that those who are its victims soon become overwhelmed by its totality. All thought stops, every action becomes a reaction to what has been said, and nothing makes sense anymore. This incredible pain is so debilitating that the victims become harassed seemingly beyond all hope. The gossip-mongers think nothing when they unleash their arrows of evil; in fact their twisted thinking allows them to create this bloodshed in the name of Hashem. Simple families are laid to waste by innuendo, and the most wonderful of relationships are ruined by the filthy tongues of the tittle-tattle purveyors. Now, as a writer, and one used to finding descriptive metaphors for all of life’s trials and tribulations, I should be able to come up with something unique on this subject. The plain truth is that there is nothing one can say when it comes to such pain. Everyone who has suffered the slings and arrows of lashon hara in its full furry will tell you that the anguish it wreaks upon the victims is unique in its intensity. Day loses all light, and the nights are given over to keenly felt torment. With such a fulsome reputation for bleak misery, you would think that we would all be wary of this lethal mix of hate. Yet, lashon hara is still a national sport played in all circles of our community. We may excel when it comes to so many different things, be it charity giving, Torah study and so very much more, and yet we allow this poison to gather ever more victims. We learn shemiras halashon, and we know that it is wrong, yet, come the moment, and we find ourselves wallowing in yet another ‘pekala’ of juicy slander. Recently the British government muted an idea of how to get even more folk to stop smoking. They would print on every package of cigarettes a picture of a cancerous lung, or a diseased heart. They figure that with such a graphic reminder of what one is doing when he inhales, he would think twice. How about if we could show the gossipers a quick picture of the tearful faces of those they are destroying, or perhaps a two-minute film of the ruined husband trying to console his wife. Do you think it would help? This pain is all the more unbearable because it is often brought upon those who are the most vulnerable and in need of support. Instead of giving gentle warmth, this evil creates a fire that is all consuming. Now, I am not offering any new insight to all this, everything has been said on the subject by those far more worthy than me. I merely state the obvious because it needs to be said time and again. Tehillim is about our real lives and how we can learn to cope. David Hamelech suffered greatly from those who spoke evil about him. We are in his everlasting debt that he wrote down the words he used in approaching Hashem whilst in the throes of his pain. Think for a moment, how many “heroes” are ready to tell all future generations about their personal hurts and worries? How often do you come across a General who is ready to admit to doubt and fear? This is David’s greatness for all time. He has left us with his words and we can take them and by using them find a path in approaching Hashem with our own broken hearted needs. Yes the pain is searing, and the hurt corrupts the heart, but you are not alone. David the sweet singer of Psalms was there before you. Chaltzeini Hashem Mei’adam Ra… “Free me Hashem from the evil man, from the violent man preserve me.” David asks Hashem that he become free from men of evil. When one becomes the target of those who are corrupt, it is as if he is enslaved by their talk. Your freedom has been denied you; instead you are captured by their relentless ill will. Shanenu Leshonum… “They have sharpened their tongue like a serpent; viper’s venom is under their lips…” David describes that just as a snake may lie in the grass hidden from view, so too the evil talebearer, his lips seem normal but beneath them is the venom of death. Amarti LaHashem… “I have said to Hashem, ‘You are my G-d,’ give ear, Hashem, to the voice of my supplications.” There is one address that will hear the cry of the downtrodden and that is Hashem. Just as we have accepted His Oneness in times of tranquillity, so too, we can turn to Him with our broken hearts. Rosh Mesibai… “[As for] the head of those who surround me, let the mischief of their own lips cover them. Let burning coals settle on them, let them be cast into the fire, into conflicts from which they cannot rise.” The fire of conflict is fueled by the mischief of those whose lips cannot stay still. With their own words they will fall, and in the end they will be unable to rise. Ish Lashon… “A slanderer will not be established in the earth; an evil man of violence will be trapped by his own evil in the pits.” David tells us that those who slander are no better than openly violent men. Often we find those who speak slander do so under the pretence of seeking only the good for others, even their victims. They are trapped by their own arrogance, and their evil will bring them down into the pits. Yadati Ki Yaaseh… “I know that Hashem will perform judgement for the poor, the justice of the needy.” The Psalmist cries out the one great truth – Hashem will support us in our darkness. His is a justice that cares for the needy of spirit, and to Him we can turn at all times. I know that in the heat of the battle, when one is besieged by the wagging tongues of those who slander, he can easily despair. The light is gone, everything is against him. Share David’s prayers, for he too saw that darkness, and with his words we can hope to find strength.

No aceptarás sobornos

“No aceptarás soborno”

Rav Ioram Eliahu

En nuestra Parashá se encuentran numerosas mitzvot y leyes que son estudiadas en varios tratados del Seder “Nezikin” [uno de los seis tomos de la Mishná. N. del T.]: Los cuatro prototipos de daño, las leyes de los cuidadores, etc.

Esas leyes son juzgadas por los jueces de Am Israel (el Pueblo de Israel), y a continuación en la Parashá la Torá nos enseña la Torá cómo deben hacerlo: “No pervertirás el juicio” (Shmot 23:6), “de una palabra falsa te alejarás” (Shmot 23:7), “no aceptarás soborno, porque el soborno ciega a los videntes y corrompe las palabras de los justos” (Shmot 23:8). En el tratado “Ktuvot” (105) nuestros sabios explican en extensión qué es lo que le ocurre al juez cuando recibe soborno. Así dice la Gmará: “¿Qué es soborno? Es algo que une, porque el que da soborno y el que lo recibe se unen en el corazón” (Rashi). De acuerdo a ello, explica allí Raba que cuando un juez acepta un soborno se siente un poco como el acusado, y nadie es capaz de sentenciarse a sí mismo. Y agrega el autor del libro “Tora Temima” que “de momento que él y el que lo sobornó se unen en el corazón, el juez ya no es consciente de su falta de objetividad”.

El soborno también está prohibido cuando el juez exime al inocente y sentencia al culpable, porque puede llegar a acostumbrarse y pervertir el juicio en el futuro. Así escribe el autor de “Sefer HaJinuj” (Mitzva 83): Tenemos prohibido aceptar soborno incluso para juzgar con justicia “para eliminar esa mala costumbre, no sea que de esa forma se llegue a juzgar injustamente”.

Muchos piensan que el soborno es dinero, y les está claro que está prohibido. Pero cuando se les propone algún regalo o un favor de algún tipo, ellos piensan “¿qué tiene de malo que él me haga algún favor? Se trata de un regalo de un buen amigo, ¿por qué debo preocuparme?” Nuestros sabios dicen que incluso soborno de palabra o favores están prohibidos, porque pueden influir en ti y llegarás a pervertir el juicio. Así cuenta la Gmará (Ktuvot): Había una persona que acostumbraba a traer una canasta con frutas a Rabí Ishmael Bar Rabí Iosi todos los viernes. Un día, llegó con la canasta el jueves. Le preguntó: ¿Por qué has llegado más temprano? Le dijo: Tengo un pleito que tú debes juzgar, me dije que de todas formas yo vengo a ti todas las semanas, entonces traeré las frutas más temprano. Le dijo Rabí Ishmael: Yo me descalifico de juzgarte. Trajo a otros jueces en su lugar. Y mientras era juzgado, Rabí Ishmael Ben Rabí Iosi se dio cuenta que todo el tiempo él piensa en su interior que su amigo debe ser exento, y se dice a sí mismo: “Ojalá argumente de tal o cual forma, y será exento” (Rashi). Se quedó pasmado, y dijo: ¡Malditos sean los que aceptan soborno! Si yo – que no lo acepté, y si lo hubiese aceptado estaba recibiendo lo que me pertenece [porque de todas formas le hubiese entregado las frutas el viernes] – siento que mi corazón lo quiere juzgar para bien, entonces el que realmente acepta el soborno seguro que su corazón juzga para bien al acusado, y pervierte el juicio.

La Gmará cuenta que Shmuel fue más lejos aún, y le dijo a una persona que le dio la mano para ayudarlo a descender de la canoa en la que cruzó el río: “Yo me descalifico de juzgarte, porque la ayuda que tú me diste ahora es como un soborno, y puedo llegar a pervertir el juicio”. Esos cuentos de las obras de nuestros sabios son maravillosos, y nos enseñan hasta qué punto se debe cuidar de no aceptar soborno, e incluso algo parecido a ello, para que no se llegue a pervertir el juicio. Y no sólo el juez, sino que también es así tratándose de todo tipo de juicio que emitimos respecto a nuestros compañeros y familia. Debemos purificarnos de todo tipo de “sobornos” que pervierten nuestro juicio.

En el tratado “Sanhedrin” - que se ocupa mucho de los jueces - nos enseña la Gmará (7A) que un juicio injusto no es sólo un problema particular del juez y el acusado, sino que se trata de un deterioro de todo Am Israel (el Pueblo de Israel). Y así dicen: “Todo juez que juzga auténticamente, hace que la Shjina (manifestación de la Presencia Divina) se manifieste en Am Israel”. Y en contraste, “todo juez que no juzga auténticamente hace que la Shjina no se manifieste en Am Israel”, porque “las leyes son Kodesh Kodashim (Sacrosanctorum) en Am Israel”. Nos enseña el Rav Kuk que por eso cuando fue fundado el sistema jurídico en la nación, nuestro Rav Moshé se encargaba él mismo de juzgar a Am Israel, y de esa forma “elevó todos los valores del juicio hasta el fin de todas las generaciones al contenido Divino que las leyes de Am Israel deben llegar”. Y por lo tanto “la búsqueda de D’s a través del juicio se quedó como una particularidad de Am Israel…” (Orot, Pág. 20). “Porque el juicio es la principal aspiración Divina de la nación elegida por D’s, a través de él la nación sabe su valor, entiende su destino, y a través de él se vincula en forma vigorosa con el que entregó la Torá. Por ello, las leyes son Kodesh Kodashim para Israel, y el Sanhedrin (Suprema Corte de Justicia) – que es la autoridad suprema en la nación… es el bastón sobre el que nos apoyamos y nos respaldamos, en él nos aconsejamos y preguntamos en situación de paz y situación de guerra” (Nitznutzei Orot del Rav Ushpizai, Pág. 190).

De esa forma podemos entender por qué le es exigido al juez depurar todas esas virtudes y destacarse por sus buenas virtudes, como fue mencionado en la Parashá anterior: “Hombres capaces, temerosos de D's, hombres de verdad, que aborrezcan el lucro” (Shmot 18:21). Vinculándonos con la verdad hasta ese punto, seremos merecedores de la pureza y del juicio auténtico, y la manifestación de la Shjina dentro de nosotros.

Los Rabanim y la política

Los Rabanim y la política

Rav Shlomó Aviner

Pregunta: ¿Acaso es correcto que los Rabanim (Rabinos) se ocupen de política? Quizás su papel es ocuparse de la Torá, de la elevación de los individuos particulares en su vida – lo que, por supuesto, será una gran bendición para la nación. Pero no deben ocuparse de asuntos públicos generales. Y por supuesto que no deben ocuparse de asuntos públicos importantes en los que hay diferencias de opinión, cuando ellos reciben un sueldo del estado.

Respuesta: En efecto, hay una concepción de ese tipo que arguye que “denle al Cesar lo que es del Cesar, y denle al dios lo que es del dios”. El gobierno se ocupará de los asuntos del estado y este mundo, y las autoridades religiosas se ocuparán de los asuntos de las almas y el Mundo Venidero. Esa es la conocida concepción cristiana, y eso fue lo que le dijo esa persona a nuestros sabios, los Prushim (Fariseos).

El problema es que mientras tanto, vivimos en este mundo, en la vida del público y del estado, y también tenemos planeado quedarnos aquí mucho tiempo - todo lo que nos permita D’s en Su bondad.

El problema es que justamente a través de lo que sucede en este mundo llegamos al Mundo Venidero (Mesilat Iesharim, Cáp. 1).

El problema es que nuestro ideal no es sólo "el cielo", sino que también "la tierra", siguiendo a nuestro patriarca Avraham que fue ordenado: “Vete, a tu tierra”. Y también nuestro Rav Moshé fue ordenado por D’s: “Bastante ha sido para ustedes permanecer en este monte, den vuelta y emprendan el viaje... mira, que Yo he puesto la tierra delante de ustedes” (Dvarim 1:6-8). Esa es la particularidad de nuestra Torá: No sólo una Torá del individuo particular, sino que una Torá de la generalidad. O para ser más exacto: La Torá del público general, y la Torá del individuo particular. O más exacto aún: La Torá del individuo particular, a través de la Torá del público general.

Porque, ¿qué es política? Es una palabra griega, que quiere decir: "Dirección de la ciudad". Y en forma amplia: Dirección de la nación, del país. Y por ello, no sólo que los Rabanim tienen permitido ocuparse de ello, sino que tienen la obligación. Ellos no sólo son responsables del espíritu de los individuos particulares, sino que también del público general.

Por supuesto, no se trata de los detalles políticos, la técnica, sino que de la filosofía de la política. ¿A qué se parece? Un Rav no se ocupa de la medicina, sino que de la ética medicinal. No es un ecónomo, pero se ocupa de la moralidad económica. No es un oficial de infantería, pero define lo que es pureza de armas.

Y también se ocupa de la política, en el sentido de la conducción de la nación y el país – lo que es un asunto para los pensadores. Porque los activistas políticos y los organizadores son personas que tienen una forma de ver parcial, no tienen las herramientas para encontrar la solución de problemas generales con un sentido histórico, moral y espiritual. Esas soluciones se encuentran en manos de los talmidei jajamim (eruditos del estudio de la Torá).

Para ello, se debe conocer los hechos y los problemas, conocer las instituciones, ser capaz de juzgar de acuerdo a los valores, de reconocer procesos históricos. En pocas palabras: Ser el educador de la nación.

Por supuesto, también los técnicos políticos deben ser personas limpias, que se ocupan de las necesidades del público con integridad – y no estar hundidos profundamente en el barro de las maquinaciones inmorales. Pero también cuando sean leales sirvientes del público, no podrán elevarse en el sublime modelado de la sociedad – lo que entiende el talmid jajam, esa maravillosa persona que se lo puede definir como un idealista-realista. Por ello, los pensadores siempre se ocuparon de la política, desde los profetas hasta los sabios – es decir, deben conocer bien la realidad, determinar la meta y señalar los caminos a ella. En una palabra: Educar la nación.

Y esa es la respuesta a la pregunta: ¿Qué deben hacer los Rabanim que reciben un sueldo del estado, cuando – D’s no lo permita – las instituciones estatales le ordenen no opinar en cuestiones políticas?

Muy sencillo: Ellos continuarán opinando, como lo hicieron los profetas y los sabios a lo largo de todas las generaciones, incluso en la galut (el exilio).

Ocurrió una vez que Rabí Menashe de Ilya criticó agudamente el gobierno ruso en cuanto al decreto de los cantones (niños judíos de 10 años de edad que eran enrolados  en el ejército por 25 años, en el marco del programa de la rusificación del Zar). Le dijeron los dirigentes de la comunidad que siendo un Rav oficial que recibe sueldo, tiene prohibido expresar su opinión al respecto. Les contestó ese gran talmid jajam – discípulo y amigo del Gaón (genio del estudio de la Torá) de Vilna: Entonces, en este preciso momento yo dimito. Ya no soy su Rav oficial, no quiero recibir ningún sueldo, y yo diré todo lo que quiero y debo decir.

Y así deben hacer nuestros Rabanim hoy en día. Y también es muy lógico y necesario. Porque la influencia del Rav no depende de su título oficial. Él no impone su opinión a nadie, sólo enseña Torá e influye en las cabezas y los corazones de los que quieren escucharlo. Entonces, su dimisión no quiere decir que dejará de hablar e influir, sólo dejará de recibir un sueldo por ello. Si los Rabanim estarán dispuestos a callar para recibir ese dinero no es “que aborrezcan el lucro” (Shmot 18:21), y eso ya es un defecto esencial. Y de esa forma, por supuesto, perderá toda la confianza del público, que verá que sus dirigentes espirituales no dicen todo lo que piensan y “cuelan” sus palabras con el colador de plata.

Y por ello, si acaso se cumplirá esa pesadilla en la que se les prohíba a los Rabanim opinar en cuestiones del público, no tendrán más remedio que dimitir, y encontrarán su sustento de otra forma, y podrán decir lo que piensan con libertad.

Por supuesto, puede que haya un Rav que no hable de temas públicos porque no entiende de eso - y por supuesto que tiene razón, ya que no entiende. Es una pena que no entienda, porque es parte de su obligación. Y también puede ser que algún Rav hable de esos temas y se equivoque. En efecto, en todo tema se debe estudiar mucho, pero eso no lo exime de su obligación de aprender y entender. También puede ser que no se percate del límite entre la política y la técnica política – y también eso es un error.

Pero en general, por supuesto que tiene la obligación de ocuparse de la política. No "a pesar que recibe un sueldo del estado", sino que justamente el hecho que recibe un sueldo acrecienta su obligación de preocuparse por el país.

Conocemos muy bien esa concepción según la cual la religión no debe entrometerse en los asuntos del estado, y se exime de la responsabilidad de corregir las injusticias. Respecto a ella fue dicho: "La religión... es un alma del mundo sin corazón... la religión es el opio de los pueblos" (Karl Marx). En su opinión, "la meta de la religión es adormecer la conciencia política del pueblo, describirle un mundo imaginario más allá de la felicidad que puede encontrarse aquí. Es decir, acostumbrar a la persona a un mundo sin alma".

Pero nosotros no pensamos así. Cuando le preguntaron a nuestro Rav, el Rav Tzvi Iehudá Kuk si es correcto que los Rabanim se entrometan en la política, él contesto: "Es muy correcto! Según la Torá, ellos tienen la obligación de hacerlo. De lo contrario, son unos traidores. Está escrito en la Torá 'no se amedrenten' (Dvarim 1:17)" (prólogo a BeMaaraja HaTziburit).

Y en otra ocasión, cuando le dijeron delante que por lo que dijo comenzó toda una discusión en el público, y los Rabanim no deben ocuparse de la política contestó: "No le pido permiso a nadie. Lo que es justo y auténtico tengo la obligación de hacerlo saber y publicar, según la Torá. La política de Clal Israel (la totalidad genérica del Pueblo de Israel) es Torá, y es kdoshá (santa)".

Free adaptation of a tale

One day a young man in his thirties came to his Rabbi and told him that he was decided to leave everything and try to change the world. He was bored of looking how terrible other people were!
The Rabbi told him that the world was too big to be changed by one person and recommended him to start with his country.
After a couple of days he came back to the Rabbi and told him that he couldn't get nobody to listen to him and that he was even more deceptioned by humans. The Rabbi told him that maybe the task was to give and suggested him to start with his neighborhood. Before a week was passed he came back.
He complained about local politicians and even about there secretaries, so the Rabbi told him that he should start by his block.
After a week he was back really looking bad. Talked a lot about other people's evilness and told the Rabbi that he was losing hope. The Rabbi told him that may be it would be a good idea to start changing his building, creating a new relation between neighbors.
Two days after the man came back, cursing all his neighbors. So the Rabbi asked him what about his own house, his wife, his children. Next day the Rabbi received a call from the man asking him to receive him, since it was night he told him to come to his house.
When the man arrived he said that his wife didn't pay attention to him and asked him to take out the garbage, his children were more interested in playing and he just caught their attention turning off the TV, what started a brawl.
So the Rabbi told him:
"You wanted to change the world and I told you to start with your country, then we went down to your town, to your neighborhood and to your block, you saw it was impossible. You tried with your building and you got the same impression, that everybody was bad.
So I asked you to try with your family, and now you come talking about your wife and children. Did you ever think about changing yourself? About looking inside your one and how you treat your wife and your children?"
The man was surprised and angry, but after a walk home he started to think about it.
After a month he came back to the Rabbi and told him:
"You taught me a big lesson! My life is much better now! I don't fight with my wife, I've found time to play with my children and we are all much happier"
So the Rabbi asked him: "What about changing the world?"
"I believe that the lesson was that if each one of us gets busy trying to be a better person, finally all the world will change!"

The teachings of the elders

Maharal         by Rabbi Shaya Karlinsky         Print Version

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Chapter 2: Mishna 6: Part 4 He (Hillel) used to say: A boor is not one who fears sin; nor can an ignorant person be pious. A shy person does not learn, and an [overly] strict person is not one who can teach. And not everyone who increases commerce ("sechorah") becomes wise. And in a place where there are no "people," attempt to be a "person." "Not everyone who increases commerce ("sechorah") becomes wise." This is understood through a section in Eiruvin (55a): "It is not in heaven" (Devarim 30:12). Rebbi Yochanan says: You will not find it (Torah) in arrogant people ("gassei ruach"). "And it is not across the ocean." You will not find Torah in traders ("sachranim") and peddlers. We need to understand what is unique about arrogant people and traders that Rebbi Yochanan taught that Torah is not found among them. We also need to understand how the continuation of the verse is then to be understood: "It is not in heaven and it is not across the ocean. For it is very close; (it is) in your mouth and in your heart to do it. The verses are coming to teach us that the Torah is not a physical, corporeal matter. The measure of distance is a property of physical things. Sometimes things can be so far away that we have no access to them. Here, we are being taught that the intellectual/spiritual Torah is not like that. As a non- physical reality it is simultaneously both near and far. It is far away, due to its elevated attributes (being "way above" us). Yet it is [considered] near, since it is not distant from any specific place. Therefore, it is written that the Torah is not beyond us and not far from us. (Only physical things can be said to have a specific location in space, making them close to some things and far from other things. Due to the Torah's non- physical nature, it has no specific location. Rav Shamshon Raphael Hirsch develops this theme in a beautiful way in his discussion of the Mishkan and its vessels, contrasting the Aron that housed the Torah and had carrying poles that were nev er removed, with other vessels that had the poles that were only inserted for the actual moving. See Hirsch on Shemoth Ch. 25, V12-15.) The verse mentions the three different [distance] dimensions that are relevant to the material: height, length and width. In relation to "height" it is written "It is not in heaven," heaven being the frame of reference for physical height. In relation to "length" and "width" it is written "It is not across the ocean." (As the ocean spans the length and width of the earth, it is used as the metaphor for something that is long and wide.) Torah has no corporeal dimensions. It is for this reason that Torah is not found in arrogant people. Arrogant people imagine that they are above everything else. This is a result of their connection to the material, and it is well known that arrogance is a character trait of man's material dimension. While the greatness that the arrogant person perceives in himself is fictitious, the perception results from a connection to the material. Even the word for the arrogant person, "Gass ruach," indicates this. "Gass" means thick, heavy and coarse, which is trait of the physical. Sechel, the dimension of the spiritual/intellectual, is fine, light and pure. (Compare music that appeals to our animal side with music that brings out our spiritual and intellectual side.) An arrogant person, connected to the physical dimension, cannot develop a relationship with Torah, which requires a connection to the transcendent dimension. (We have mentioned previously the profound and insightful writings of Rabbi Dr. Abraham Twerski on arrogance and humility, insecurity and self-awareness. This section of the Maharal presents some of the theoretical foundations for the empirical and psychological work of Rabbi Twerski. A person who is rooted in his physical existence is by nature insecure, since all material things are finite and in a state of deterioration. The person therefore doubts (rightly) the stability of his existence. This insecurity causes a person to behave in arrogant ways, working to convince himself and others that he really exists, something which, way down deep, he doubts. Scratch below the surface of an arrogant person and you will find an insecure person, always letting others know that he is there, that he did this great thing, and that he is really better than anyone else. A person who has a clear sense of his self-worth doesn't need to have it validated by outside sources, which leads to a natural humility. Not because he thinks he is something lowly, but exactly because he knows his greatness and his potential. Humility and security go together. Only a person connected to a dimension that transcends the physical can recognize this greatness and live with the needed security in the value and stability of his existence. It is exactly this greatness and potential that brings a person to utilize those resources in humble accomplishment. For he realizes that with greatness, with talents, with resources, comes responsibility to utilize all those things in the service of G-d. No fanfare, no publicity, just service of his Creator because it if for that reason that he exists, for that reason he has been given these resources, and utilizing them is the deepest source of his continued existence. It is a trick of the "yetzer hara" (translated as evil inclination, but which I define as no more than an individual's insecurities) to convince a person -- in the guise of humility -- that the person has no ability, no talent, no worth, and is really not much better that a piece of dirt. What is the result of this self-concept? "What can G-d expect from a "nothing?" Nothing! And he rationalizes all kinds of destructive behavior, since the person views himself as a weak and worthless victim. (It is painful to think about how much of our social culture is built on this attitude.) In a similar way we understand why Torah is not found in traders ("sachranim"). Traders travel the world, its length and width, in search of material acquisitions. These people are called "sachranim" from the root "l'schor" whose root appears in Breishith (42:34) implying movement and travel around the land in search of business. Their incessant travels in search of profit (in contrast to people who seek their livelihood in closer proximity) span the dimensions of the world associated with the corporeal (length and width), and this is the result of their connection to the material. Being rooted in the material means they are distant from Torah, which is found on a transcendent plane. (No pun intended! :-)) This is the basis for our lesson "Not everyone who increases commerce ("sechorah") becomes wise." We are not referring to someone involved in making a living. Rather, the Tana is referring to those who make their living with an unnecessary connection to the physical dim ension of the world. Their connection to this dimension of existence distances them from a connection to Torah and wisdom.

Rhythm of the Heart

Rhythm of the Heart         by Rabbi Y Reuven Rubin         Print Version

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Chapter 139 It could start with a bad cold, or even the flu. You feel sick, shivering and aching. You go to the doctor; he may give you some antibiotics, and then again, he may not. You may just need an aspirin every four hours and lots of fluids. The days drag on, you feel worse, your head is banging away, your throat feels like sandpaper, and the shivers are still shivering. Finally the doctor says, “Let’s do some blood tests.” Here it all really gets busy, the blood is taken and you wait for the results. The phone rings and the doctor clears his throat and says that the tests show something, and he wants you to take some more tests. You are now a bit concerned. What is going on in that vast planet called your body? Why doesn’t it just get better like it always does? You go in for the tests, this time it’s an ultra sound – a new kind of thing where they can see in you without opening you up. You lay in this cold room with strangers all around you, the doctor smears your stomach with something cold and then he rubs it with this scanning device. You look at his face for any indication of what he sees; he is well practiced and doesn’t show anything. The scan ends and he says that he found a “shadow” and will send the results to your doctor. “Now please get dressed and go home.” Gevald!! I was just told me that I have something suspicious in my body and I should just get dressed and be on my way? I am frightened! Scared! Help! You go home and by the time you open the door you are sure you are desperately ill. The family looks at you, you cannot hide your fears, so you tell them what the doctor said. “What does he mean, ‘a shadow?’ ” “Don’t ask me, what do I know.” Now at this point, or probably even earlier, you start to say Tehillim in a big way. You and those around you fear the worst and everyone is calling his Rebbe or Rosh Yeshiva asking for a bracha. The doctor calls, and tells you the results are takkeh not so good. You ask all sorts of questions, and in the midst of his answers he says the one thing you never wanted to hear. “Well I must tell you it’s very likely you have cancer.” Rachmana letzlan, not that! You are now booked in for a complete scan, where they will take thousands of pictures of that place called your body and discover what the “shadow” is all about. I often say that the holiest place in the world is in the little room where one lays just before he is wheeled in for surgery. It is full of the most ardent prayers and one can feel how close Hashem is. Well in this world of scans and scares, the holiest place is on that table with that huge x-ray tube all around you. You feel so lost, only Hashem can understand your fear and pain. The tube envelops you, a hidden voice tells you to hold your breath, the Tehillim runs through your head, the lights spin around you, and you pray that there is nothing there. They finish all the x-rays and tell you to go inside and await the results. You get dressed, all the time asking Hashem to have rachmanus on you and your loved ones. You know that whatever is there won’t go away just with your asking, but you ask for a reprieve all the same. You sit in the waiting room; others sit there as well. You wonder if they are also as fearful as you are. Do they feel that dip in the stomach that you do? The doctor calls you in. You look to see if his face will tell you anything. You sit down, awaiting the verdict, “Well it seems that shadow has shrunk, it’s most likely just an abscess from some kind of virus. This is a rare thing, but it will go away in time.” Oy! Baruch Hashem! You want to jump up and kiss the world with thanks. You wipe tears from your eyes, and the doctor looks on in mild bemusement. You will live, Hashem has answered all your tefillos; and your family will share with you simchas for many years to come! Your heart dances with thanks to Hashem. This little scenario has been played out for many, it’s the price we pay for the medical knowledge we have today. Not long ago they had no way of knowing what was going on in the body, so you just went along with the odd kretz or two. Now they can look, and find. Obviously if it is Hashem’s will that they find something – the earlier the better in terms of treatment – however, most times all is well and we kim uhn mit dem shreck, “we pay with the scare.” This little episode happened to one of my congregants; no matter it is something we all can relate to. What is most uplifting in this tale is how at each point the Yiddishe neshama turns to Hashem. Whether in the valley of fear or the mountain top of relief, the Yid knows Hashem is with him. In this world where so much in our lives appears to be given over to others, the neshama seeks and finds the ability to survive through its connection with Hashem. This kapitel is hugely uplifting; it speaks of the highs and lows of life and how Hashem is the one constant we have. Lamenatzei’ach… Hashem Chakartani… “Hashem, you have scrutinized me and You know.” Hashem knows our every thought and need. Atta Yadata Shivti… “You know my sitting down and my rising up; You understand my thought from afar.” Our lives are in flux, we have times of elation, times of despair. Even when we think Hashem is far, he is actually drawing us near with his astounding love. This psalm speaks to the bases of our experience. We are so vulnerable, but if we allow our lives to be centered by Hashem we are never lost. Im Esak Shamayim… “If I would ascend to heaven, You are there; and if I were to make my bed in the grave, You are there.” Reb Nachman of Breslav explains that this means one should repent and connect with Hashem when he has ascended to a high state of spirituality, or even when in a low state of uncleanness. No matter where we are spiritually, Hashem is there with us. Our entirety is with Him, and we must use every sort of occasion to realize this in our reality. Gam Choshech Lo Yachshich… “Even the darkness conceals nothing from You, but the night shines as the day; the darkness is as the light.” The Kotzker read this verse as, “Darkness is not dark when it comes from You.” When we feel the darkness drawing in on us, and we are frightened, we must understand that even this is from Hashem. When this fact becomes real to us, then we can overcome anything. We may lie on a hospital cart, not knowing what the next moment will bring. If we trust in Hashem’s infinite Goodness, we will feel hope and comfort. Those who lose sight of this are bound to find their suffering unbearable. This is what the Rebbe meant. Even darkness is not dark when we know it comes from Hashem. We all suffer moments of fear, and times of heightened joy. They are given to us as opportunities to be more sensitized to Hashem’s all-consuming favor. We should always grasp onto our full trust in His being, and know that this is the one truth that is eternal.

More learning!

Maharal         by Rabbi Shaya Karlinsky         Print Version

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Chapter 2: Mishna 6: Part 3 He (Hillel) used to say: A boor is not one who fears sin; nor can an ignorant person be pious. A shy person does not learn, and an [overly] strict person is not one who can teach. And not everyone who increases commerce ("sechorah") becomes wise. And in a place where there are no "people," attempt to be a "person." The Tanna then continues: A timid person is not one who learns, and an [overly] strict person is not one who can teach. This is due to the nature of Torah. It is written (Yirmiyahu 23:29) "Behold, My word is like fire, proclaims G-d." And (Devarim 33:2) "From His right hand [came] a law of fire for them." We learn (see Beitzah 25b and Kiddushin 30b) in the name of Rebbi Meir: Why was the Torah given to the Jewish people? Because they are the most "azim" of the nations, as it is written "a law of fire for them." (The word "azim" is a difficult one to translate. If we had to choose the one "English" word to best summarize the meaning of its root "az", it would be "chutzpah." :-) The implication is one of power, boldness, being unyielding, standing firm in a place or situation where others would shy away. See Ch. 5, Mishna 20. This will be elaborated on.) And the Study House of Rebbi Yishmael taught: "A law of fire to them" -- it is they (the Jewish people) who are fitting t o be given a law of fire. What is the meaning that "they are fitting?" Just as they are "azim" themselves, so, too, is it fitting that the Torah, which is fire, should become attached to them. Every intellectual matter is related to power and forcefulness, just as fire is powerful and forceful. So the Torah, the purest form of intellectual wisdom, which is as "powerful as fire," is suited to the Jewish nation, which itself is powerful and forceful. (The concept that there is power and forcefulness in intellectual matters is rooted in their compelling nature. Due to this pure and compelling nature, nothing can (ultimately) stand up to them, and everything can be overcome by the force of pure "sechel." It shies away from nothing, and has no problem injecting itself wherever it wants or needs to be. This is comparable to fire, which has the ability to consume everything in its path, turning it in to part of the fire, and shying away from nothing. The concept of "azuth," power, boldness and chutzpah, implies the ability to stand up to any situation that is required, shying away from nothing. It is this quality of the Jewish people which makes them suitable repositories for the Torah, whose power and compelling nature is likened to that of fire.) A timid person is the opposite of an "az" (bold and powerful) and he is therefore limited in his ability to receive the Torah. The Torah, which is like fire, was given to the Jewish people due to their boldness and forcefulness. In order to receive an object, the recipient must be able to have a relationship with the object he is receiving. A person who cannot relate to "fire" and its power (as would be the situation for a timid person) cannot properly receive it, due to its tremendous power. On the other hand, if the teacher trying to transmit the Torah is himself too powerful (overly strict) behaving like fire, then the fact that the human being is composed of a limited physical dimension, makes it impossible for the Torah to be received. Man can receive a law with the power of fire. But if fire of the teacher is added to the fire of the Torah, then man is being asked to receive something which is completely fire, which is beyond his human capacity. (The idea of the "fire" of the teacher who is overly strict relates to his ego. There is no question that a teacher must demand discipline from his students, both intellectual as well as behavioral discipline. But being Overly strict would be caused by the teacher's insecurity, leading him to exert his ego. This should be contrasted to appropriate strictness, which would result from the teacher's desire for the true well-being of the student. The student will be resistant to the teacher's strictness if it is the result of an ego clash, which is the meaning of the student's limited physical dimension being unable to receive "fire added to fire." If the only fire is that of the Torah, man, if he is strong and bold, can receive that, since its nature is one of compelling transcendent truth and wisdom. It would only be man's timidity that would prevent him from receiving it. "Lo habayshan lameid" -- a timid person does not learn.)