Monthly Update Telling Tales Torah Readings Dates to Remember Renewing the Covenant
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Monthly Update Telling Tales Torah Readings Dates to Remember Renewing the Covenant |
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by Rabbi E. Tauger The Month Where Man And G-d Join Together Our Sages compare the relationship between G-d and the Jewish people to that between a man and a woman on this earthly plane. Indeed, the Song of Songs was composed to express the analogy. On the earthly plane, the relationship between a man and a woman begins through discovery; the couple find each other. Then it goes through preliminary stages of give and take. And if it continues and is validated, it is sanctified in marriage. Similarly in the analogue, after being brought up in paganism, Avraham our Patriarch realized that something was lacking. He began to think and meditate and after lengthy contemplation he discovered G-d. And then G-d discovered him. He tested him in several trials and saw that he was faithful. As a result - for G-d was concerned with establishing a relationship with a people, not merely with an individual - He established a covenant with him and his descendants forever. Forging the Marriage Bond Afterwards, the relationship continued for several generations. There were times when Avraham's descendants carried out the spiritual heritage with which he had charged them. But there were other situations where they did not. For example, after they descended to Egypt and lived among pagans, they emulated their life-style and forgot almost entirely about their relationship with G-d. Nevertheless, G-d did not give up on the relationship. Instead, He waited patiently. When He saw that the majority of the Jewish people were not concerned with Him, He decided that He would do what is necessary to rekindle their love. With miracles and wonders He redeemed them and took them out of slavery. This began a new phase of the relationship. The Jews became aware of G-d and sought to advance their relationship with Him. G-d had told Moshe: "When you take the people out of the land of Egypt, you will serve G-d on this mountain." And with all the anxious anticipation a bride has before her wedding, the Jews waited for the Sinai experience. And it was not merely passive expectation. They understood that they were going to cement a relationship with G-d and began to prepare themselves. They set out to refine their characters and develop their understanding, making themselves fit for the bond with G-d. At Sinai, they celebrated the wedding. G-d lifted the mountain over them like a wedding canopy. The Jews promised Naaseh ViNishmah, "We will do and we will listen," giving G-d a full-hearted commitment to carry out His will. And He gave the Ten Commandments, sealing the marriage contract. Skew Lines What was the difference between G-d's initiative in Egypt and His initiative at Sinai? In both instances, He took steps beyond the natural order and revealed Himself in all of His transcendence. In Egypt, the Jews were not ready. They had to be shocked out of an Egyptian mentality. They were immature and underdeveloped; there was no way that they could enter into a bond with G-d. He performed miracles for them, took them out of Egypt, and designated them as His people, but it was all on His terms. The second phase involved man's efforts. As we said, the journey from Egypt to Sinai was one of self-development. The people were working on themselves and trying to improve themselves and make themselves ready for G-d. G-d, from His side, was caring for them, leading them through the desert with miracles. So why wasn't this marriage? Because the two initiatives were not interrelated. Man was trying to refine himself, but on his terms, according to his own understanding. And as long as he functions according to his understanding, it is impossible for him to reach G-d. For ultimately, there is no way in which finite man can appreciate how to relate to an infinite G-d. And simultaneously, G-d's caring for the Jewish people was on His terms. It's true, He met all their needs. But He did so without consulting them or communicating with them. Where the Twain Meet In that vein, we can appreciate a teaching of the Midrash: Before the giving of the Torah, there was a decree separating the physical from the spiritual. When G-d decided to give the Torah, He nullified the decree thus allowing a connection to be established. By giving the Torah, G-d gave us "His words... and His judgments," i.e., He gave us the opportunity to connect with Him on His frequency, not on our own. That makes all the difference. We are no longer speaking about man stretching his hands heavenward. Through the Torah, man's grasp can exceed his reach. For he is not reaching out with limited, mortal power. He is relating to G-d on G-d's terms. Simultaneously, G-d is relating to man in a manner which man can identify with. He gives man ideas he can appreciate intellectually, deeds to do, words to say. There is a mitzvah that relates to every dimension of man's being. And that gives man the ability to tie every dimension of his being to G-d. This is the marriage relationship established at Sinai. The Consummation of the Bond In Judaism, marriage is a two-staged relationship. The first stage, erusin, involves the man's consecration of the woman as his wife. From this point on, she is forbidden to other men. And yet, the couple do not live together or carry out any of the details of family life. It is only after nissuin, the second stage of the relationship, that the couple share a complete husband and wife relationship. Our Rabbis explain that, in a certain sense, in the present age, our relationship with G-d is only one of erusin. Yes, it is a marriage relationship, with all the advantages of communication as mentioned above. But we are not aware of our bond with G-d. When we do a mitzvah or study Torah, we are bonded with Him, but we do not necessarily perceive that bond. When will the second stage of the relationship be revealed? In the era of the Redemption. At that time, the G-dly nature of every one of the mitzvos will be revealed and we will appreciate that the Torah we study is G-d's wisdom. Our relationship with Him will not be based on faith alone. Instead, we will consciously feel the power of the bond established through the Torah and its mitzvos. |
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Every Jew, man, woman, or child, was present at the giving of the Torah. Our Rabbis relate that if even one Jew was missing, the Torah would not have been given. Now we bless G-d as "the Giver of the Torah," using the present tense, implying that the Sinai experience is not only a past event, but an ongoing happening. In particular, this applies with regard to the holiday of Shavuos. On that day, both the Giving of the Torah - and the Receiving of the Torah - are renewed. We should therefore relive the Sinai experience ourselves by gathering: men, women, and children, to hear the reading of the Ten Commandments. In particular, this applies with regard to our children. Before G-d gave the Torah, He asked for guarantors. Our people made several offers: the Patriarchs, the prophets, and others, but G-d refused. And then our people said: "Our children will be our guarantors." G-d accepted this proposition and gave the Torah. It follows that each year, our renewal of the Sinai experience should place a major emphasis on our children. First of all, they should all - even young infants - be present. Beyond that, they should be made to feel that they are important. They should feel that the entire holiday is because of them. |
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Rabbi Aryeh Levine was known as the tzaddik of Jerusalem. Devoted to any and every Jew, regardless of his background or religious observance, R. Aryeh was most known for the care and love he lavished on the Jewish prisoners taken by the British in the struggle for Jewish settlement in the Holy Land after WWII. Despite his many responsibilities, he shared a very special relationship with his wife. As the couple advanced in years, many of the physical ailments that trouble older people began to affect them. R. Aryeh's wife felt pain in her legs. His communal involvement had brought him into contact with many doctors and he knew a specialist whom he thought could help his wife's condition. Sitting in the doctor's consultation room, R. Aryeh began to explain: "Doctor, our leg began hurting...." |
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Parshas Naso The concluding passages of this week's Torah reading which describe the sacrifices brought by the leaders of the tribes are slightly problematic. Looking through the passages, one can't help be struck by the repetition. Each leader brought the same offering: the same animals, the same incense, the same silver bowls. There is absolutely no difference between them. Now, the Torah is careful never to use an extra word or an extra letter. Why then does it repeat the entire passage twelve times? It could have stated the passage once and then said: "These same offerings were brought by each tribal leader." The commentaries explain that the Torah is teaching that the sacrifices of the leaders were indeed different. Although they brought the same items, each one had a different intent. Each one saw the sacrifices as representative of the Divine service destined for his particular tribe. When bringing these offerings, he was identifying with and expressing the particular mission and nature of his ancestral heritage. The deed was the same; the spiritual commitment differed from leader to leader. These concepts apply to every one of us. We are all going to put on the same tefillin, light the same Shabbos candles, and keep all the other universally applicable laws of the Torah. This does not, however, imply sheep-like conformity. Instead, it opens up a broad channel for each person to serve G-d, but on G-d's terms. When a person observes the Torah and its mitzvos, he is doing what G-d wants. Nevertheless, he has ample room for self-expression, for the intent and the mode of observance is left to his choice and his initiative. The same deed may mean many different things to many different people. Parshas Behaaloscha This week's Torah reading describes the preparations for, and the initial stages of, the journey of the Jewish people through the desert after having camped at Mount Sinai for more than a year. At Mount Sinai, the Jews received the Torah and constructed the Sanctuary. Yet, our people did not remain content with having achieved these spiritual heights. Rather than resting on their laurels and staying in the desert where G-d provided for all their needs, they set out on a mission - to journey to Eretz Yisroel leading to the final redemption. The desert is barren and desolate. Yet as the Jews traveled through the desert, they transformed it, albeit temporarily, into a settled land, a place where crops, trees, and even flowers grew. For the Jews did not travel empty-handed. They took the Torah they had been given and the Sanctuary that they had constructed with them. G-d's presence, which rested within the Sanctuary, and which through the Torah is expressed in our lives, brought about these positive changes in the surroundings in which they lived. The Baal Shem Tov explains that the journeys of the Jewish people through the desert are reflected in the journeys of every individual through life. Some of the phases that we pass through may appear barren and desolate. Nevertheless, we must appreciate that this is only the setting in which we are placed. It should not reflect our inner state. For G-d's presence accompanies us at all times and the Torah is with us at all times. This fills our lives with inner meaning and depth and empowers us to be outward oriented. We can change the settings in which we live and cultivate their growth and development. Parshas Shelach This week's Torah reading begins like many others: "And G-d spoke to Moses." But then, something very different happens. Usually, G-d would tell Moses: "Tell the people to perform this commandment." Or "Tell them that it is forbidden for them to do such and such." But that does not happen here. Instead, as Rashi explains, G-d tells Moses: "If you want, send spies to find out about the land of Israel." Moses isn't commanded to send the spies and he is not prohibited against doing so. He is told to make the decision himself. This teaches that Judaism is not only black and white, mitzvos and sins. Even when we are neither doing a mitzvah nor sinning, when we are just living our life, eating, drinking, involved in our work, or just having a good time, our relationship with G-d continues. There's a verse in Proverbs: "Know G-d in all your ways." Our Sages commented: This is a small verse that contains the entire Torah. For the secret of Judaism is that even when a person is involved in "your ways," i.e., his own affairs, matters that are not mandated either way by the Torah, he should know G-d and live his life in awareness of Him. This is the lesson that Moses was given in this week's Torah reading: that G-d commands you about things He doesn't command you about. For even when He does not tell you what to do, your choice should be in accordance with His will.
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Sivan 6 -7 - Shavuos & Yahrzeit of King David Sivan 6 - Yahrzeit of King David and the Baal Shem-Tov Sivan 28 - In 1942 the Rebbe and the Rebbetzin arrived to the U.S.A. from war torn Europe.
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