The Rabbi Yonah Sklare Podcast: Recent Episodes
JewishPodcasts.org
Rabbi Yonah Sklare is the Resident Magid Shiur of
Congregation Shomrei Emunah of Baltimore, MD, and lectures at several
institutions of higher learning. His creative approach and dynamism have
attracted a wide following. Rabbi Sklare
is a close talmid of Rav Nachum Lansky and received both semicha and a PhD in
Talmudic Law from Ner Israel Rabbinical College. He can be reached via email at
rabbisklare@gmail.com.
Does nature
reveal or conceal the truth of Hashem? This is the fundamental point of
departure between the believer from the non-believer. Through the prism of our
parsha it will become apparent how this modern-day religious-secular divide is
the very same kulturkampf that was waged upon the Nile Delta in the story of
Yetzias Mitzrayim.
The Torah fundamentally
rejects the notion of ‘’sticks and stones can break my bones, but words can
never hurt me.’’ As creatures of psyche and neshama, we are hurt by emotional abuse
no less then physical abuse. This is brought out from a sensitive treatment of
the words describing Pharaoh’s oppression of B’nai Yisrael.
Yaakov’s final years were a brief period of tranquility in
an otherwise tumultuous life. Chazal explain that this was the only period in
which he can be called ‘’alive’’ (‘’Vayechi’’). Yet, this
same phase of seeming respite was actually
the beginning of Golus Mitzrayim. So, was it really happily ever after? Moreover,
and in truth, is there ever happily ever after in Olam Hazeh?
Each person’s conception of Hashem is as unique as that individual.
This is underscored by a pauk in our parsha as well as from a broader study of the
Avos, who each forge a different relationship with Hashem and a differing
notion of the Divine. We will also discover each one’s individualistic perspective
to Shabbos, as reflected by the nusach hatefillah.
This shiur explores the core point of struggle in our battle
with Yavan. We will see how the triumph of meaning over vanity and soulfulness
over superficiality is inextricably tied to bayis: the Jewish home, and to
woman- the nurturer.
Suffering and misery are the most vexing issues in the human
condition. Their resolution lies not in theological
explanations per se, but rather in faith; faith that in this life we do not
have the whole picture. We are experiencing a mere fragment of the greater
reality, and that greater reality is beautiful and loving— part of the masterplan
of a loving Hashem. This powerful, redemptive meta view emerges as the picture
theme of our parsha.
“Yaakov sent ma’lachim.’’ This reference is far from
self-contained. An expansive study of these parshios reveals the ma’lachim are
an icon, symbolizing Hashem’s protection throughout Yaakov’s wanderings. Although
we are unable to behold actual angelic beings, we too can experience this phenomenon
by discerning Hashem’s presence in all our ‘’close calls’’ which He renders ‘’close
misses.’’
One of the critical survival mechanisms of Klal Yisrael in golus had been
the ability to find comfort and security amidst perilous conditions. By clinging
to the powerful bedrock of Yiddishkeit we discover a font of spiritual resilience
and courage to face down our hostile adversities. This idea will emerge from a
creative read of the pasuk in our Parsha, ''ויפגע
במקום'', literally translated as, ‘’He encountered place.’’
Although this time of year corresponds with the frigid winter,
it is not a period of morbidity and despair, rather of hope and positivity. This
is borne out by a deeper study of the mazal (zodiac sign) of Kislev: keshes (a
rainbow). The hues of the rainbow’s light, coupled with the neiros Chanukah,
iconize the radiant spiritual opportunity of this period of the year.
A cohesive pattern underlies
the entire parsha- it all points to the virtue of Sorah which is only fully recognized
after her death. This underscores the all-too-common truth— the aishes chayil’s
contributions are taken for granted, and only appreciated when it is too late. Only
at that time can we begin to pay homage to ‘’Chayai Sorah’’- the life of Sorah,
and all her successor n’shai chayil.
A beneficiary of chessed
is compromised by his position as a needy, dependent, petitioner. It is the
giver’s responsibility to ameliorate this lowly feeling by showering the
supplicant with dignity, and hopefully empowering him to be a ‘’mentch’’ in his
own right. This is symbolized by the icon role of camels in the story of the
chessed of Rivka.
When we undergo spiritual
transformation, there is a tendency to throw away our past and try to expunge
it from our consciousness. However, a healthier approach is to be authentic to oneself,
to embrace formative experiences of the past as a part of who we are and
elevate it within our present. This becomes apparent in the spiritual
transformation of “Avraham’’ and how he relates positively to his previous
identity as “Avram.”
When we undergo spiritual
transformation, there is a tendency to throw away our past and try to expunge
it from our consciousness. However, a healthier approach is to be authentic to oneself,
to embrace formative experiences of the past as a part of who we are and
elevate it within our present. This becomes apparent in the spiritual transformation
of “Avraham’’ and how he relates positively to his previous identity as “Avram.”
Avraham is celebrated
as the founder of monotheism. Along with his discovery of Hashem, he also
discovers ‘’himself.’’ His concept of self is not static, but forever growing
and expanding, as he pursues new fronters of personal expression. This is what
it means to truly be a growing person.
So often, when we embark on a different path than our upbringings,
we tend to castigate our forebears, and underappreciate their primal contributions
to our lives. We must learn to value their formative influence, even when we
move in a different direction, and blaze our own path. This becomes apparent
from the startling homage paid to Terach, and the acknowledgment of his role in
the development of Avraham and Klal Yisrael.
Failures can be
bruising and hurtful, and seemingly endlessly
debilitating. But there is a more redeeming perspective, in which setback
serve
as the catalyst for a new start, a fresh opportunity to reach greater
achievement
than was even fathomable before. This is the belief of people of courage,
people
of grit and resilience who always win in the end. No less
then Hashem Himself
sees the deluge and carnage of the mabul as a promising reset, enabling
mankind
not only to rectify the sins of that generation, but to fulfill the mandate
which eluded Adom and Chava from day one. This will come to light from a breathtaking
symmetrical pattern in our parsha, linking each of its narratives with a corollary
in Parshas Bereishis as a dramatic take two.
Failures can be bruising and hurtful, and seemingly endlessly
debilitating. But there is a more redeeming perspective, in which setback serve
as the catalyst for a new start, a fresh opportunity to reach greater achievement
than was even fathomable before. This is the belief of people of courage, people
of grit and resilience who always win in the end. No less then Hashem Himself
sees the deluge and carnage of the mabul as a promising reset, enabling mankind
not only to rectify the sins of that generation, but to fulfill the mandate
which eluded Adom and Chava from day one. This is brought to light from a
deeper study of the name and very persona of Noach.
The Sukkah symbolizes refuge and protection, not only from
the physical elements but from all danger. Most meaningfully, it shelters us
the from stigmatizing feeling of unworthiness in Hashem’s eye, cradling us in
the realization that He accepts us just as we are.
Our past sins need not be seen as
devilish and fundamentally dirty, as the proverbially demons which we forever
chase. To the contrary, authentic teshuvah is an art of reframing, recasting uncomfortable
failure as a welcome opportunity for personal growth. We do not castigate any aspects
of ourselves, but rather redirect wayward passions of the past in new positive
directions. All aspects of self are essentially beautiful, and able to find healthy,
holy expression.
Crying is a powerful, deeply personal
human emotion. This shiur explores how it captures the essential nature of Rosh
Hashanah, which is called Yom Teruah, a day of weeping.
The shofar is blaring and noisy. It seeks to be
invasive! Like the shrill alarm clock, it wakes us up from our stupor and spiritual
apathy. But then comes and even more powerful sound, powerful in its silence-- the
''קול דממה דקה'', our quiet inner voice. Lasting teshuvah
is cast by the spell of this composed quiet rhythm, the rhythm of ישוב הדעת, mindfulness and self-awareness.
This shiur will trace in our parsha the culmination of ‘’Mishna
Torah,’’ a new relationship to Torah relevant to the Jewish people now, after they
have matured over forty years in the dessert. They have now ‘’come of age’’ and
are ready to assume responsibility for the Torah as their own. This is
reflected by the characteristic of Mishna Torah as ‘’The Torah Sheba’l Peh
(Within Torah Shebekesav),’’ i.e. a Torah of creativity forged by the people’s initiative.
Hashem trusts us to maintain fidelity to His Torah, even as we develop
it for ourselves; He is like the father who trusts his adult child to upkeeping
the values of his chinuch even as the child pursues his own destiny.
Many people assume that this period is associated
with the frightful judgment which awaits us on Rosh Hashana. This attitude is
deeply rooted in lore, for example the Yiddish legend that ‘’in Elul even the
fish tremble.’’ However, when we research the significance of Elul in primary
sources a very different perspective emerges. Elul is actually a time of love,
and its message self-affirming and neshamah redeeming.
Despite our flowery dreams, life thrusts upon us
the most unwelcome, seemingly most unholy conditions. Yet in truth it is these
very challenges which provide spiritual opportunity and contour the sacred
space for spiritual growth. This mandate, to convert the godforsaken to the
consummately Divine, can be traced pervasively throughout our parsha.
Discipline is about maintaining
structure and functionality, so
that there can be a world of love and G-dliness. The discipline must never
morph into aggression and ungodliness- the very misbehaviors which it comes to
reign in. This message emerges powerfully from an in-depth treatment of the ''מלקות'' (lashing) narrative which stresses empathy even towards the individual who deserves physical
retribution.
In a generation which is so
skeptical of authority, there is a mandate upon the leadership to earn the
people’s trust. This ideal is underscored by a splendid textual echo, when we
hear the ‘’music’’ of juxtaposing passages in the parsha.
In a generation which is so
skeptical of authority, there is a mandate upon the leadership to earn the
people’s trust. This ideal is underscored by a splendid textual echo, when we
hear the ‘’music’’ of juxtaposing passages in the parsha.
Any comparisons between Yiddishkeit
and the perverse, cultish
practices
of some of the other faiths, reflects a fundamental misunderstanding
of Torah.
This firm disavowal of any association
with them,
comes to light from a panoramic, thematic treatment of the parsha
overall.
Any comparisons between Yiddishkeit and the perverse, cultish
practices of some of the other faiths, reflects a fundamental misunderstanding
of Torah. This firm disavowal of any association
with them, comes to light from a panoramic, thematic treatment of the parsha
overall.
Unlike other religious traditions, Judaism does not shun the
body and material pursuit. In fact, to the contrary, it embraces the synthesis of
guf and neshama which make-up the healthy composite of the Oved Hashem. This
idea is borne out from a rich integrative treatment of the parsha and by
tracing its theme.
So often we perceive ourselves as simply ‘’good’’ rather
than ‘’great.’’ This self-imposed limitation undermines our spiritual self-esteem,
and negatively informs how we comport ourselves. In truth, Chazal teach that we
all can be righteous like Moshe, at least in a relative sense. We must
declare to ourselves with conviction, “I’ve got a little bit of Moshe in me,’’
and I will act accordingly.
In an age of spiritual malady, mid-life crises, and a
general feeling of ‘’blah,’’ we all yearn for stimulation and התחדשות– a sense of newness. But mistakenly we believe that such התחדשות is beyond
our grasp so long as we are stuck in our present living conditions, relationships
and life circumstances. In truth we all can satisfy this craviong for spiritual
stimulation, without external changes or dramatic upheavals. This becomes
apparent when we tease a splendid passage from the writings of Rav Tzadok
Hakohen of Lublin.
There is an irony in the Teshuva process. Amidst a feeling
of stigma, distance, and ostracization from Hashem, the sinner runs to Hashem. This
is akin to the child who has just done the unthinkable and is certain that his
parents will pounce on him. Where does he hysterically run in? Into his mother’s
bosom. This powerful phenomenon will be traced in the mitzvah of Ir Miklat
(City of Refugee) in the parsha.
Sh’tika- silence is a sacred mida which bespeaks the deep
inner world which the person maintains. This message is particular relevant in
a world of hyper communication where everyone seems ready to ‘’let it all out.’’
Sh’tika- silence is a sacred mida which bespeaks the deep
inner world which the person maintains. This message is particular relevant in
a world of hyper communication where everyone seems ready to ‘’let it all out.’’
The rickety world in which we live and uncertain future
which we face gives rise to an unsatiable urge for security. Even though there
is no true security in life, we try our best to act with clarity and conviction.
In this regard it is key that we have authoritative Torah guidance upon whom to
rely, and that in general we eschew impulsive, unilateral, personal decisions.
This shiur a cohesive focus pervasively permeating Parshas
Pinchos. All narratives in the parsha coalesce around the theme of family and marital
fidelity. On a deeper level Parshas Pinchos highlights the uniqueness of both man
and woman, and how each gender is indispensable to complement the other.
The most important mandate of Jewish leadership is to
foster individuality. The needs of the tzibbur must never distort this goal,
after all, what is a tzibbur if not a collection of individuals.
The ‘’zugos’’- partnering leaders throughout the period of
the second Bais HaMikdash represent a collaboration of Divine attributes vested
in the people. In this era of post-prophecy Klal Yisrael themselves find the
path to inspiration.
For all the differences between Shamai and Hillel they ultimately
work as a team. This is borne by the symmetry between they teachings, and how they
are address the very same issues through their differing perspectives. Their differing
perspectives enrich each other in a grand collaborative leadership.
Following the previous teachings of Hillel regarding relationship
with fellow man (Bain Adom L’Chavero) and relationship with Hashem (Bain adom
LaMokom), in this Mishna we can trace the third dimension of relationship with
oneself (Bain Adom L’Atzmo). This is apparent from his charge that we each take
responsibility for out own spiritual future.
Our parsha centers on the choseness of the Jewish people and
how no other people holds a candle to this special nation. This becomes clear by
tracing a cohesive theme traversing the entire parsha, as well as an intertextual
linkage between our parsha and Sefer Beraishis as a whole.
Relationship is all-compassing, traversing all strata of the
human condition: body, emotion, and spirit. However, it is so easy for it to lose
this richness and become debased and animalized. This can be teased out from a
deeper understanding of Ba’l Peor- the grotesque avodah zara, coupled with the alluring
snares of the B’nos Moav (Daughters of Moab).
The teachings of Shamai powerfully contrast with those of
his colleague Hillel. At the heart of this differentiation are polar-opposite
personas of Yira- discipline and practicality vs. Ahava- love and creativity.
Ultimate these two great leaders have a complimentary relationship and are both
indispensable to the leadership of Klal Yisrael.
This shiur will tease out how the frivolous pursuit of fame
is not only un-pious but self-destructive.
The
Jewish people spurn Hashem’s loving embrace much like the teenager who rejects
his mother’s overtures. Ever the child, we perceive Hashem’s love as smothering
rather than empowering. True maturity is the balanced understanding that
reliance on our heavenly father only furthers our opportunities for personal
fulfillment, further enables us to chart our own path.
The Jewish people spurn Hashem’s loving embrace much like
the teenager who rejects his mother’s overtures. Ever the child, we perceive
Hashem’s love as smothering rather than empowering. True maturity is the
balanced understanding that reliance on our heavenly father only furthers our opportunities
for personal fulfillment, further enables us to chart our own path.
Power need not be about lording over the people. True Jewish
leadership is a loving responsibility to care for the vulnerable and needy.
We are concerned for
the spiritual well-being of all humanity. In fact, we see their observance of
the שבע מצוות בני נח- seven Noachide laws as a dimension of Torah.
Aharon’s role as Kohain Gadol— mending the rifts between
Hashem and Klal Yisrael, is the basis for his role as peacemaker- mending the
rifts between man and his fellow.
The ultimate response to
the Korach’s who seek to undermine Rabbnic leadership is to showcase the moral standing
of those authorities. Moshe’s high ethical standard makes his ‘’non-adhesive;’’
Korach’s scandalous claims simply cannot stick.
This shiur provocatively suggests that Korach’s dreams of grandeur
were actually a virtue. He, and for that matter all of us, are supposed to dream big. Rather his mistake was that he did not pursue his own neshama’s
aspirations and his own innate path for gadlus, but rather sought to usurp the roles of
Moshe and Aharon. Only when we are true to ourselves can we achieve true gadlus-- a greatness
which untainted by rivalry towards others.
The differing perspectives of Shemaya and Avtalyon point to
two different approaches to life-- passion and vision on one hand, and responsibility
and discipline on the other. These two traits, chessed and gevurah, are both indispensable
to success in life.
The pattern of this Mishnah following the previous Mishnayos,
underscores a fundamental skepticism which our sages have of high political aspirations.
True Jewish leadership is a burdensome responsibility, devoid of the vain lust
for power.
The metaphor of Eretz Yisroel as a mother is rich and multidimensional. As our homeland, Eretz Yisroel provides a sense of ‘’makom’’- the comfort of safe space, and the grounding influence characteristic of a human mother. We ‘’nurse’’ the land for sustenance, feeling the innate trust of a baby towards his mother.
Every endeavor, even discipline, must come from love. This becomes apparent
from the balance between ahava and yira which we find in these Mishnayos
regarding a judge.
A judge should not be seen as rigid and tough-- policing the people and breathing
down their neck in the name of law and order. To the contrary, he must personify humanity and
love by standing up for the oppressed and vulnerable.
Yidishkeit embraces creativity and self-expression, but at
the same time requires fidelity to mesorah. This need for balance goes to the very
heart of Behalosicha, as will become from
a cohesive, thematic treatment of our parsha.
When a child kicks and screams, a mother nurtures him with love and patience,
but most of all her own equilibrium and self-confidence. She sets him at ease
with the knowledge that while he is out of control, she is not. Strong and
firmly behind the wheel, she steers him to safety, through the turbulent waters
of his immature temper tantrum. She models the equanimity which every authority
figure must display towards their frenzied-up dependent.
Mitzvos demand so much of us, and it might seem natural to struggle with a
feeling of burdensomeness. However, the meta-motif of our parsha conveys a
vision of mitzvos which ennobles the individual and imbues him with a sense of
personal greatness.
Mitzvos demand so much of us, and it might seem natural to struggle with a
feeling of burdensomeness. However, the meta-motif of our parsha conveys a
vision of mitzvos which ennobles the individual and imbues him with a sense of
personal greatness.
Torah observance is not enough. What we seek is spiritual
refinement and elevated status of character.
The Mishnah injunction that one be wary of idle chatter with
a woman is in fact a mandate to respect her. She is worthy of meaningful
conversation and should not be demeaned as a subject for frivolity.
Relationship to others is based on restraint of self, to accommodate
the other person. Some of that person’s idiosyncrasies will inevitably make you
uncomfortable, but the accommodation is well worth it, to achieve the ultimate
gift of human connection.
.
This shiur will trace how the most innate attribute of the
Jewish home is shechina- the Divine presence. In this sense the home is itself
a mishkan. Jewish family life is actually the supreme manifestation of the shechina,
the mishkan is but a symbolic representation thereof.
The magic of Torah is how it serves as access route to the
Divine through the physical, i.e. physical mitzvos and a human comprehensible
storyline in the Chumash. Therein lies the great responsibility of Matan Torah,
to spiral up to the heavens while remaining firmly tethered to the earth.
Humanism, culture, and character development. All these attributes are
valuable, and even indispensable, but only as means to Matan Torah. While the first
order in life is to be a mensch, menshlachkeit within itself rings hollow. Only
Torah- our connection to the Divine- can infuse meaning into our existence.
The intimate bonds of household life infuse meaning into the life of the
individual. Our families define who we are, and how we wish to perceive ourselves.
Two models of educational leadership: Loving Authority vs. Disclination, or
in more contemporary terms-- Chassidishe Rebbe vs. Bad Cop Mashgiach. Can these
two roles be filled by one leader, or do they require two different personas? We
will discover how either can be true, depending on the period of Jewish history
in which we find ourselves.
How do we teach—do we feed the student on a silver platter or leave them to
discover the meaning of the teaching in their own terms? This shiur will trace
the two approaches in variant settings of Jewish history.
Along with dedication to the world at large we must also focus on ourselves
and maximizing our personal growth. This shiur finds the healthy balance between
the responsibilities to self and to community.
Belief in the reward of Olam Habah is indispensable for healthy Jewish consciousness.
This focus does not diminish from our altruism in serving Hashem out of love.
This shiur will develop how Shavuos highlights the notion of reciprocity in
our relationship to Hashem— just as He initiates towards us, we too, initiate towards
Him. We thereby become active participants in the relationship.
This shiur will develop the metaphor of marriage between the Jewish people
and Torah. Just like in human relationship, this marriage is based not only on passion
and love, but on loyalty and trust as well. We are ‘’good
listeners’’ who hear want the Torah wants, and remain fully committed to her interests.
This shiur develops how we have a relationship to ourselves (Bain Adom
LiAtzmo) which no less real than the relationships to Hashem (Bain Adom
Lamokom) and to others (Bain Adom Lichavero)
In this shiur we develop how the end of the era of prophecy- when Hashem
revealed Himself to us, the era Torah Sheba’l Peh- our own creative endeavor, flourishes.
In this role we become equal partners in His work.
This shiur will develop how a Talmid Chacham must be deliberate and apply
standard of excellence towards himself, but towards his students he must be
accepting and embracing.
This shiur focuses on inclusivity of all types of Jews. They all define
Knesses Yisrael, and all are their needs must be met for our relationship to
Torah to be complete.
The conventional wisdom is that to be successful in life one needs connections
to the brokers of power. How reassuring than, that we have an ‘’in’’ with the ultimate
Power Broker, none other than Hashem Himself.
The Anshai Keneses HaGedolah exhibit the resilience and courage of a fresh generation
of Torah leadership-- taking on new challenges
and utilizing new techniques to suit the needs of the contemporary era.
A successful Rebbi is willing to leave his own comfort zone and connect to
the students in their world. This requires a flexibility in the style of
Yiddishkeit to suit the generation, without adulterating the substance of
the holy Torah.
Branding, style, pizazz. These fixations of the modern world might not
sound very spiritual. However, in this shiur we will study that the concepts of
image and attractiveness actually have a central role in Judaism.
Man consists of mind and body, spirituality and physicality. Rather than
tussling in conflict, these variant dimensions of who we are can cleave together
in harmony-- a ‘’marriage’’ between our ruchniyos and gashmiyus inclinations.
The context of Avos in Seder Nezikin hints to powerful ideas regarding Rabbinic
Authority as well as rationalism in Torah.
This shiur brings to light he human dimension of a Rebbi, and how the bearers of mesorah infuse their entire personality in their teachings.
This shiur addresses the fundametal question of where character development fits in to Halachik Judaism.
Relationship must be balanced with boundaries-- the granting personal space
and privacy to the other party. This imperative,
to respect their personal autonomy even amidst our drive for connection to them,
can be traced from an elegant clue in the phraseology of our parsha.
In this shiur we will trace the key to self-liberation-- a holy
‘’chutzpah’’ and unwillingness to accept the dreary status quo.
In this shiur we will trace the key to self-liberation-- a holy ‘’chutzpah’’
and unwillingness to accept the dreary status quo.
The loving exchange between parents and children at the Seder by extension
informs our conception of Hashem as our Father in Heaven. This awareness turns
the whole notion of authority figures on its head; the image of a caring parent
supplants the tyrannical model of authority exuded by Pharaoh in Mitzrayim.
True cherus is a state of mind and neshama. Therefore, so many people
continue to find freedom elusive, even amidst modern day prosperous condition. This
imperative to find cherus from within, comes to life when we trace an exciting
textual pattern in the Yetzias Mitzrayim story.
This shiur will grant us ‘’ownership’’ of a well-known Agadah. We will
creatively trace for ourselves the underpinnings of that Agadah, and discover
how it emerges from an expansive, thematic understanding of Yetzias Mitzrayim.
By teasing out the ''worlds beneath the words'' of this Mishna we will
learn the power of reframing-- finding redemptive quality to negative experiences
of the past.
Shabbos is the source of all which transpires in the ensuing week. This
shiur traces how Shabbos Hagadol captures the deeper meaning of the holiday of
Pesach which follows.
This shiur will trace the pervasive symbolism of geulah in the sanctification
of Rosh Chodesh, and how it inspires optimism amidst the grimiest conditions.
Ahava V’Yira— Love and Discipline, these indispensable, complementary
traits can be compared to the ‘’double helix,’’ the stuff of life of healthy
Yidishkeit. The dire consequence if either one is lacking, come to light from
an inter-textual parallelism between the parsha and haftora.
Ahava V’Yira— Love and Discipline, these indispensable, complementary traits
can be compared to the ‘’double helix,’’ the stuff of life of healthy
Yidishkeit. The dire consequence if either one is lacking, come to light from
an inter-textual parallelism between the parsha and haftora.
We human beings crave the moral clarity of good vs. evil,
nice vs. naughty, and friend vs. foe. However, most of life is too complicated
to be defined by neat characterizations and cubby-holing. How do we reconcile
our need for certitude with the shades of gray which color our realty? This
conundrum goes to the heart of the Yom Tov of Purim.
Frivolity, gaiety, and laughter. These traits are not
generally associated with Yidishkeit, yet they so characterize the Purim
season. A deeper understanding of what laughter is all about will shed light
not only on this period, but on why the year-round psyche of a Jew and why he
never despairs.
Frivolity, gaiety, and laughter. These traits are not generally
associated with Yidishkeit, yet they so characterize the Purim season. A deeper
understanding of what laughter is all about will shed light not only on this
period, but on why the year-round psyche of a Jew and why he never despairs.
We pour everything we have into family life- our time,
money, and emotion. The bayis is arguably the most central institution in
Judaism. This focus will emerge with added power by discovering a ‘’red
thread’’ pattern running throughout Sefer Shemos and culminating in our parsha.
We pour everything we have into family life- our time, money,
and emotion. The bayis is arguably the most central institution in Judaism.
This focus will emerge with added power by discovering a ‘’red thread’’ pattern
running throughout Sefer Shemos and culminating in our parsha.
Man’s endeavor is glorified as Divine- b’tzelem Elokim. But
so often the vicissitudes of life seem to make our endeavor far from inspiring.
This shiur will study the secret of how to find meaning in our activities while
living through the hubbub of life.
The 39 melachos directly correlate to Hashem’s creation
process. This symbolizes man’s mammoth potential- as a tzelem elokim he is
capable of a Maseh Bereishis of his own. Tragically however he can also abuse this
great gift.
Healthy teshuvah embraces the totality of our humanity,
including our shortcomings. It finds wholesome expression for even our wayward
passions. This will become apparent from an in-depth treatment of how the mishkan
atoned for Chet HaEgel.
Far more than a bureaucratic ritual of census procedure and fundraising,
Machatzis HaShekel is a profound avodah of self-definition-- finding you inner
virtue and dispelling personal stigmas. This understanding sheds light on the
elusive relationship of this mitzvah to the Yom Tov of Purim.
This shiur teases out a cohesive theme and heart-warming
message from the ketores ritual. The intense satisfaction which Hashem derives
from the Jewish people is akin to the sensory pleasure of smell.
The mandate of mishkan- “I will dwell amongst You”- immediately
following Matan Torah says much about Torah and Yiddishkeit as a whole. Far from
a dry system of does and don’t, Yiddishkeit is all about the pursuit of an intimate
bond, with Hashem dwelling in our midst.
In Jewish life we frequently suffer the ‘’edifice syndrome,’’
the drive to build large institutions and buildings, with insufficient focus on
the neshama and meaning which those very structures are supposed to perpetuate.
The antidote model is the mishkan — an abode humble in size but permeated by
the spirit of shechinah. That spirit must forever endure, even after we settle
in grand Bais HaMikdash-like edifices.
Mishpatim vs. Chukim are not simply two categories of
mitzvos but two complementary dimensions of Yidishkeit. There is a human dimension
within a Divine Torah, namely, an embrace of our own thoughts feelings and sentiments,
along with the acknowledgement that Hashem’s system transcends our limited comprehension.
The import of freedom
is showcased through Yetzias Mitzrayim-- the formative event in Klal Yisroel’s
development. Freedom is precious but also precarious; it is so easy to abdicate
one’s dignity as a Jew and ח''ו
assume a demeaned position. This tragedy is brought to life in the narrative
of Eved Ivri (The Hebrew Slave). Woven together as a cohesive tapestry, the
story of Eved Ivri can be seen as a multi-faceted regression in which the slave allows
himself to be pulled back to the lowly pit of Golus Mitzrayim
In a world pervaded by cynicism, where people have been jaded
by negative life experience, Yisro introduces a refreshing contrast. He models
the trait of receptivity-- an openness to inspiration. Yet, this admirable
trait can be misconstrued as gullibility or naivete. In this shiur we will
discover how along with his earnestness he must also come to possess a healthy
dose of skepticism, and that we too, must accept Torah from this position of
balance.
Ahava and Yira-- Love and Awe, these two midos are both elemental
to Yiddishkeit. Yet, at times they can seem contradictory or חס ושלום incompatible. The key to a balanced Ahava-Yira
relationship will emerge from a syncretic study, connecting Matan Torah back to the formative stage of Yiddishkeit
in the days of the Avos.
Following all the makos and wonders of Yetzias Mitzrayim,
the miracles of Krias Yam Suf and in the desert can seem superfluous. Hasn’t Hashem
already more than proven Himself to be master of the universe? What new revelation
of the Divine and our relationship to Him is revealed here? This shiur will trace
how the true power of emunah and firmness of spiritual conviction comes to bear
here. Parshas Beshalch uniquely teaches us how to face down the vicissitudes of
life with confidence and faith.
“And it was when Pharaoh sent out the people.” This
remarkable pasuk recasts the tyrant, Pharaoh himself, to a role in the
liberation of B’nai Yisrael. For geulah to be complete there must be a reframing
of all demons of the past. Even the most negative aspects of prior history
assume a redemptive perspective.
‘’So that you will tell your children how I mocked Mitzrayim.’’
Mockery and ridicule of one’s opponents is not a concept we generally associate
with Torah. How can we harmonize this noxious notion of demeaning the other
with Hashem’s elevated, benevolent being?
After we understand this concept of mockery, we will proceed
to develop a new perspective of the Makos progression as a grand comedy.
Bleeding the Nile, Wild Beasts, etc. The Makos seem to be a
vicious attack upon Pharoah. Is he totally demonized or is there any hope from
him? In this shiur we discover how true geuah requires a path of
reformation even for the wicked and a redemption from the ‘’them vs. us’’
model. In the end all human beings must come to embrace Hashem.
Yetzias Mitzrayim showcases Hashem’s attribute of lovingkindness.
This is the deepest conception we can have of Hashem. All other attributes of Hashem-
Judge, Lawgiver, etc. are all to advance the greater purpose of Divine chessed
(much like a loving parent who disciplines solely for the child’s benefit).
This epiphany of a Supreme Being of chessed was a radical departure
from the prevalent belief of the idolaters in cruel, authoritarian deities.
The question of why the good suffer can only be dealt at the
time of geulah when we have the benefit of a retroactive redemptive perspective.
During the period of golus however we cannot tackle that theological conundrum,
but we can still find Hashem and develop a heartfelt connection to Him amidst
pain. This shiur explores the variation in how we relate to Hashem depending on
the conditions in which we live.
One of the most troubling issues in the human condition is
the notion of suffering. In this shiur we will study a classic approach to this
vexing problem, and we will trace how that approach is brilliantly embedded in
the concluding narrative of our parsha.
The end of life, and even the dying process, need not be associated
with sadness and morbidity. Lived to the fullest, this period holds unique opportunities
for personal growth and self-actualization. This becomes apparent from a comprehensive
thematic development of our parshah overall.
Do your circumstances define you or do you elevate your
circumstances? Yosef exemplifies the sovereign position, never allowing his
troubles to dominate him. He is therefore the foreshadower of national redemption—
teaching all Jews how to access their inner prince.
We all yearn for peace in the family. But that dream seems so
elusive; sibling rivalries and hurts run so deep. In this shiur we will
discover a new approach to our parsha as a whole, as the model for reconciliation
and how to avoid the bottomless pit of noxious resentment.
In the buildup to our
parsha Yosef has sent his brothers on a whirlwind, framing as spies and criminals,
and exhorting them to bring down Binyamin. But what does he seek to accomplish by doing so?
This rollercoaster drama somehow serves to reunite the Jewish family and rehabilitate
the lost brotherly love. The solution will become apparent from an elegant
pattern throughout the Yosef story which points to his grand masterplan.
So unlike the neon fluorescent holiday lights of other cultures,
the Chanukah candle illuminates a small humble glow. This points to the
essential nature of our kulturkampf with the Greeks, a battle of character vs.
image and meaning vs. appearance. Chanukah sensitizes us to that which lies
beyond the eye, and that which transcends the pettiness of a gaudy display. This
theme cast new light on the story of Yehudis and the celebration of women on
Chanukah until this very day.
Forsaken by his brothers, sold into slavery, and imprisoned on
false charges, Yosef seems so far from his dreams of grandeur. By we know with
hindsight that these circumstances actually ensure the fulfillment of his
destiny. This is the theme of Vayashev— our realization that the seeds of
salvation are sowed within the suffering itself. Via extensive textual
patterns, we will discover this idea writ large not only throughout the parsha,
but throughout our own sagas of golus and geulah.
Death, mourning, scandal— so many
shocking, unsavory ingredients to birth of the moshiach. This enigma points
to the mitzvah yibum, and the secret of its role both in our parsha and
throughout the saga of golus-geulah. We will discover how mitzvah of yibum
also inspires hope for personal geulah as we face down our own struggles.
Sensitive, menchlach, and soulful- all these traits define
neshamah of a Jew. But at times he must also be tough, shrewd, and strong- to
survive the vicissitudes of life. These two poles become resolved in our parsha
when Yaakov and his children master the art of how to be a genteel soul and yet
face down Eisav with confidence.
The story of Rochel in life and in death is overwhelmingly heart-wrenching.
The shiur studies the deeper meaning
behind her pain, and what it symbolizes in the enduring condition of the Jewish
people.
The story of Rochel and Leah is vexing and troubling. Why
must Rochel suffer so, with her role as primary wife usurped by Leah? This
shiur reveals the deeper cosmic meaning of the Rochel-Leah struggle, and how
their differing personas fuse to conceive an ever-richer Jewish nation. We discover
how multiple dualities in the Jewish experience can be traced back to these two
mothers: golus-geulah, tzadik-ba'l teshuvah, etc.
Leah is the Torah's model for how to give thanks. But what
is so unique about her way of showing appreciation? The key is to unlock the
secret of Leah's persona. We will discover how this least likely of Imahos
speaks to our own insecurities but ultimate triumphs.
The theme of parent-child bond pervasively permeats the parsha. In this shiur we trace multiple facets of this bond, including the challlange of the ''sandwich generation'' as a bridge between grandparents and grandchildren. We will also identify the struggle of perpetating the age-old mesorah while at the same time recognizing the needs of the new generation- a tension which has existed since the days of the Avos and Imahos.
Life is brimming
with dissonance between human projections and Divine guided consequences. That
is what makes it so funny. We will see from this perspective how Yitzchok Avinu
teaches us to laugh at the irrational nature of the human condition.
This shiur discovers a new perpsective to Avraham's persona, and who he teaches us to remain viberant even in old age and death.
Parshas Noach sets the
stage for a new world post-mabul. But has much really changed? In this shiur we
discover a dazzling pattern-- how each struggle of Parshas Bereishis is rehashed
in our parsha. The original tensions of Adom and Chava remain, but there are
baby steps of improvement. Parshas Noach is the proverbial ‘’take two’’ story and
teaches us how to approach all redoes in life with patience and realistic
expectations.