Reb L's G-dcast: Recent Episodes
Amram Landau
It's been almost two months now, and the pain is still there. I do keep thinking that he hasn't really gone. The first words that we learn, or instinctively say - even before we have an understanding of our surroundings, are Mummy or Daddy - Abba or Ima. They are the comfort, the pillows (Kariot in Hebrew - and you just thought it was a tasty Israeli breakfast cereal!) that cushion us from pain. Without them, we are exposed and in pain.
The Gemoro tells us that the child begins to call these words around the time that it begins to 'taste wheat'. This is the beginning of Da'as - knowledge, understanding, connection. It is Da'as which allows us to really live. But it is Da'as that also enables sin, as without it, we are blameless.
This is what brought death to the world - the first 'chet' (etymologically similar to chita - wheat). It is what stopped when the Torah was given, and then abruptly restarted with another 'Chet', of the golden calf. The original three weeks, which should have been weeks of intense happiness were inverted in a moment, to a history of pain and exile.
We look to regain it in the month of Av - literally 'Daddy' - where the pain will dissipate and we will be reunited with our Father.
The apple doesn't fall far from the tree, or so it said. Ah...the ubiquitous apple. This expression is used to denote the way that our behaviours reflect the things that we learned from our home environment. Nature or nurture, we have traits which originate from the previous generation. Like it or lump it, we're stuck with it.
It is no accident, that this same fruit is the one borrowed by certain people - not of the Jewish persuasion - to express the rather depressing notion that we are condemned to be tainted by sin, just by being born in the physical world. The original Adam's 'apple' - stuck in the throat of the first human being (and as expressed through even the purest archetypal fairy-tale characters - think Snow White) means that we are born sinful, they say, redeemable only through a belief in 'he who must not be named', rather than actions. Yes, like it or lump it, it leaves a lump in our throats - literally and metaphorically. It is a distortion of Chazal's understanding of how Adam's error is really manifest and rectifiable.
The Gemoro which identifies that first fruit, mentions four possibilities - none of which is the apple - a probable mistranslation. But the apple still has its place in Midrashic and Talmudic literature. Let's explore some fascinating ideas in this mysterious area.
Yes - deliberate misspelling. What is so special about the apple? In the UK, it is seen as a pretty regular fruit. Tasty, but ordinary. According to the translation that we will use today, the Tapuach is the apple. Vilified by many in its identity, yet its song is a sweet recall of the special relationship between Hashem and His beloved nation - taken from Shir Hashirim. When others were not interested in the responsibilities of what the Torah might demand of them, along came a downtrodden nation and embraced it before knowing what was in it.
This apparently impulsive move - criticised by some, is lauded by Hashem as typical of the trust placed in Him. That same depth of relationship is alluded to elsewhere in Shir Hashirim, when talking of the determination of the nascent Jewish nation (in particular the mothers) to ensure continuation and relationship.
Let's see what secrets it may hold at its core.
I would like to dedicate this podcast to our father ר' יהודה אריה בן ר' יצחק מאיר - הריני כפרת משכבו, as we reach the end of the Sheloshim period. Please feel free to listen and forward to as many people as possible. Anything positive gleaned from here, should be a merit for his Neshomo. (Anything else - blame on me). It is also the reason for the double length feature.
We are about to discover some of the secrets of the date palm. Unique, in it being a member of both the 4 Minim of Succos, and the 7 minim of Israel, it is also the only one of the sweet 7 which the spies - having praised its sweetness (the Midrash confirms the date as being the source of the honey with which the Land flows, along with the milk) - did not dare bring back. Perhaps that would have backfired for them.
We will learn about ego, or the lack of it thereof.
Which is more than appropriate when thinking of out father - a special man who only lacked one thing...
...An ego.
'I'm stuffed! I'm going to burst!' The phrases that we say when we are uncomfortably full... possibly because we couldn't resist the great food that was available...we feel like we are about to explode.
Rimon - the fruit that appears stuffed with seeds, bursting with goodness... (Fun fact of the day - Rimon is a hand grenade in Modern Hebrew).
What is the idea of the song expressed by the stuffed pomegranate?
Fyi...a paper by a non-Jewish doctoral student of computer science at Columbia University. He shows that pomegranates from six test countries have on average 613 seeds. Curious.
http://www.aquaphoenix.com/misc/pomegranate/ This is the link to his CV http://www.aquaphoenix.com/about/
The song that the pomegranate sings is an interesting choice. Referring to the beauty behind the veil, the verse from Shir HaShirim hints to the modest humility of one who does need to show off. Their beloved knows of their virtues.
When works on oneself on the inside, you need not say anything...the positivity can be seen on the outside too. What treasures lie within? Take a peek behind the veil...
It is often quipped, that it is unclear if choosing free will is determined, or accepting determinism is a choice...
You may have heard the idea compared to a game of cards: The hand that you are dealt is comparable to determinism - you couldn't do anything about it. The way you play the hand...is in your hands. That is free will.
There are obviously questions on the analogy. And there is an overlap with the nature/nurture debate - to which we have alluded. Essentially, however, as we have noted, Viktor Frankl speaks of it in terms of the situation in which you may find yourself placed. It may not be of your choice. But how you respond - that is in your hands.
We receive the Torah in this week's sedra - Yisro. He made a careful evaluation and chose to connect. Like the owner of the fig tree - watching and observing the right choice at the right time. Will we use the same careful evaluation? Or will we continue to make excuses?
It's your choice...
Teacher: 'Why did you shout out?'
Student: 'He/she told me to...' or... 2) 'I can't help it, it's my nature'
Teacher: 'Would you do that at home?' (Cheeky student - 'Yes'... Respectful student...eyes downcast and embarrassed)
We're quick to blame - it could be home, peer pressure or our own personal characteristics...but perhaps there is a way to harness one's nature - understand how to channel it. Being aware of the fruits of my actions will allow me to nurture my nature...
The fig is a very interesting fruit. Sometimes seen as cheap in the Gemoro, it takes time to ripen, and spoils easily. It requires constant vigilance...or should we say figilance.
Yet, it is one of a select few that is seen as a praiseworthy feature of the land of Israel.
What is its secret? It's about time.
Literally...
This Shiur is in memory of a great woman - Reizel bas Moshe. She should be a Meilitz yosher for us all, and her children should continue to be a source of Nachas for her.
It's Shabbos Shira this week. Some will feed the birds - give these creatures of song a little taste of something. What is the secret of the song? Why do we sing by the Yam Suf?
We will see how when one puts the individual notes together - just like each individual grape of the Gefen - the vine - is not worth much. But together they form a cluster worth saving. So too, one note does not a symphony make, but together it forms harmony and sweet music.
No pain - no gain. Yet, when we know the reason for that gain, we are willing to bear some of that pain, as all the maybes become definites.
Today, we will reveal the secret of טעם - the Hebrew word for reason. And musical note. And taste...
What is Tu Bishvat? A chance to sing happy birthday to the trees? We know we are not just tree huggers for the sake of it, so there must be more to it than that.
The vine sings a song of togetherness. Isolated, we are as good as worthless. It is strength in numbers - not necessarily quantitatively, but in the nature of being together with others. We cannot do it alone.
And when we can acknowledge this, it is the biggest blessing of all...
Part 2 of The Song of The Trees explores Hoshana Rabbo as a culmination of the Yomim Noraim, its relationship with Yom Kippur, Neila and its connection with our growing relationship with Hashem - as children, rather than servants.
I dedicate this episode to the Woodlands people, where I originally 'wood' have said these words at Neila.
Chapter 3 begins with the song of the trees of the field. They sing of Hashem judging the world. What have trees got to do with justice? And what potential connection is there to the months of Elul and Tishrei - where we are told that 'the King is in the field?'
The clue is in the familiar fact that we sing about our impending sentences for the coming year - serious, yet happy...tune in for the first installment of the message of the trees.
As the last few hours of the year pass; as the last day of Elul passes, it is time to reflect on the craziest year in most of our lifetimes. How has it been? Do we feel closer or more distant? What should we feel?
Part of the secret may lie within the concept of Elul itself. Embedded in source after source, we need to explore what our task is over this period of time.
The Gemoro In Bava Basra relates how Iyov suggested that he was suffering because, perhaps, Hashem mixed up Iyov with 'Oyev' - meaning 'enemy'. Amongst the responses that Hashem gave to Iyov, was one where He said:
“Who has divided a channel for the torrent of rain, or a path for the lightning of thunder”? I have created many drops of water in the clouds, and for each drop I created its own channel, so that two drops should not emerge from the same channel. If two drops were to emerge from the same channel they would destroy the earth and it would not yield produce. Now, if I do not confuse one drop with another, would I confuse Iyov with oyev?
Now, amongst the many ideas behind this deep passage, is the fact that Hashem controls every single individual raindrop. He is aware of every placement. This is remarkably reminiscent of the famous prayer of Unesaneh Tokef which we will say over Rosh Hashono and Yom Kippur. There, we describe the precision with which Hashem scrutinises every individual, like sheep.
He maintains an exclusive relationship with every single one of us, and we receive exactly what we should. But if we desire a positive connection, we have to make the first move. As we have noted before, the first few steps of AA express the need to acknowledge that we are powerless and need the assistance of 'a Power greater than ourselves'.
If we want that connection, we have the opportunity to grab the reins, by recognising who is holding the rains.
Have a sweet, inspiring and healthy year ahead!
'Such Gashmiyus!' One of those annoying phrases you hear when you're tucking in to a particularly tasty piece of food....It's calculated to rile you - makes you feel guilty for enjoying the physical too much.
But is it a crime? The Gemoro tells us that after 120 years, we will have to give an accounting for the physical pleasures that were permitted to us, and we did not partake thereof.
A more careful examination will show us that a key part of our prayers is asking for rain - particularly in Israel, but a key part nevertheless. It is intimately connected to financial and economic wellbeing. That doesn't sound very spiritual, does it?
Well, think again. Our prayers for the physical, are a bridge to the spiritual. And Hashem's response? The rain - a bridge from the spiritual to the physical. Geshem - rain. The root of Gashmiyus...
I wonder if you ever found yourself in a situation where you complained about something, and had the tables turned on you. You were the one charged with the mission to rectify the situation. Gulp - we might just retract that complaint..
It's one thing to complain. It is another to act upon that complaint. We find the paradigm of such a character in Shoftim. Unsurprisingly, Gidon became a Judge over the Jewish nation. His qualification? He cared. When he complained about not experiencing Hashem's presence, he is not being an armchair observer. He genuinely cares - which unlocks his potential. He is then given further instructions - and answers to the call of duty.
We find the dew waiting for us in the morning. Like our Beloved - that Shlomo describes in Shir Hashirim, who is willing to wait outside patiently, for us to let Him in - hair wet from the dew that He has been sleeping on. Hashem promises to be the fresh, protective dew that not only protected the Manna in the desert, but kept it fresh, vibrant and ready - dew is a symbol of revival and life. This is why Gidon asks for a sign in this area. He goes with the strength of wishing to protect his nation, whilst understanding that it is ultimately in Hashem's hands.
With his tiny army of 300 - against almost 150 thousand, he goes to war - armed with nothing but torches, jugs and Shofaros (The Midianites had confiscated all metal from them). There can be no hope to win such a battle...
...but he does...Next time we are called to stand up for something, are we going to accept it as our own call of duty?
Apologies for my absence over the last few days. I’m back…Like the Rose of Jericho, when all seems dead, a little bit of water, and it’s back to life. I write these words as rain – the subject of the next song after the dew – is hammering down on the sun-drenched, sun-hardened, parched earth. This can cause flash floods.
Not so with dew. Dew is always welcome. And always present. It is fresh, constant and used as a motif for unconditional blessing from Heaven by no less a personality than Yitzchok, and indeed Moshe too.
Not everything in life is unconditionally free. In fact, very little is. The rain is not, but the dew is. The dew which is a symbol of revival – and therefore survival. The Jew may wander far away. But the Jew is just waiting to be awoken, by the little splash of inspiration that the dew can provide.
Have you ever held a resurrection plant? Perhaps you know it as a dinosaur plant? Or a Rose of Jericho? We have a small version of it at home – bought in a desert shop in Israel. A shriveled up flower on a rock. It can stay that way for years.
But here comes the miracle. Add a few drops of water…4 hours later – a beautiful flower is in full bloom. You can get them online.
Unless attached to something, they are blown about in the wind in the desert - a type of tumbleweed (though they are not dead - it's complicated).
They look dead though.
The Jewish nation in exile. They have also looked dead from time to time. A little bit of water, life, Torah…and suddenly in the desert of Golus there is a resurgence, a reemergence and a return of the nation. We call that Teshuva.
This is the song that the dew sings. The dew revives. It is a blessing. And it sings a song from Hoshea – from the chapter dealing with Teshuva – Return to Hashem O Israel.
Yet in this verse, Hashem says that He will stick by us in any case. Wow! Another early example of Unconditional Positive Regard.
Lucky us! Maybe it’s time to return the compliment…
Valentine’s Day? Absolutely Not! Barely heard of, and painfully misunderstood when it has been heard of, Tu B’Av is not Cupid drawing back his bow to fire the arrows of romance into the hearts of hopefuls. It has nothing in common with a whole mish-mash of a pagan fertility festival with the martyrdom of three saints (of whom one used to perform clandestine marriages – until he was caught). Nor has it anything to do with American gangsters – Al Capone and Bugs Moran, their rivalry or associated massacres on that day and beyond...
No. Instead, it becomes the happiest day in the calendar, to rival Yom Kippur (which itself need an explanation).
How can it be on par with Yom Kippur and what is so inspiring about the day?
Ah – inspiration – that is the key. A bolt of lightning to illuminate the skies. Lasting barely a moment, if you are looking, it directs you. Now let it direct us…
Do you know anyone called 'Menachem-Shilo-Yinon-Chanina'? You do? My bet is that they were born on Tisha B'Av. This would be the parents' attempt to ensure fame for their little 'Tzaddikel'.
The truth is, since when are we so deterministic? If you don't have at least one of those names, then you can't be Moshiach? And if you were born on any of the other 353 days, then forget it?
Obviously, this brooks further investigation. What is the significance of these factors? And why does it have to be the worst day in the year that heralds the potential best day ever?
The beginnings of the answer lie in the song that the wind sings, in order to call in the exiled Jewish nation from the four corners of the globe. That same wind which dispersed, is connected to the spirit of Moshiach himself.
One of the interesting theories of the origin of the phrase 'to be on cloud nine' dates from 1896, when a certain Sir Ralph Abercromby was involved in the new grading of cumulonimbus clouds as a level 9 cloud. They are the densest and tallest of all clouds, producing rain and often called thunderheads.
Tisha b'Av is a cloud on day 9 of the month in which Aharon - in whose merit we had the protective Clouds of Glory - died. And whilst it all seems hopeless, dark and threatening, day 9 is the day which signals the birth of Moshiach too.
The point of crying in Judaism, is not to wallow in grief - it is to cry for what was lost, and aspire for its return, or rebirth. Out of the ashes. The ashes which we dip the egg - the symbol of birth and rebirth - into.
Before the tragic day even begins...
‘I won’t use my broken arm as an excuse for why I lost the game. He was just better on the day.’ A well-worn, oft-used tactic employed by many… including us. In saying that we were second best on the day, we shifted the blame onto someone, or something else.
‘Mustn’t grumble!’ There’s another one. We are grumbling by saying that, or at the very least, implying the grumble.
And perhaps the best and most common version – ‘No offence, but…’
By projecting the negative thoughts away from ourselves, we can remain noble and upright. ‘Me? Negative? No! I love everyone.’ Others are to blame for the ills of this world. We are comfortably numb.
This is perhaps what the Gemoro is indicating when it not only seems to indict seemingly less significant parties as catalysts for the destruction, it actually paints the Romans as noble, and leaves the host of the party totally anonymous!
Once we realise that this was just a small part of the endemic problem of negativity – which still exists today, we need to shift our attitudes. Then, at least if we don’t yet feel it totally, we can want to want to begin feeling – becoming uncomfortably numb with our attitudes towards others.
I asked my friend, “What’s the term for when you ask a question without expecting an answer?” He didn’t respond because it was rhetorical. I met a total stranger and mentioned the fact that I liked rhetorical questions. He said, "Who cares?" I said, "that's a classic!"
Where would we be without rhetorical questions?
Some questions remain unanswered because it’s too painful to answer them. Some questions remain unanswered because we really know the answers to them and they just don’t need to be expressed.
One question permeates Tisha B’Av – from the Shabbos before, to the day itself…. Eicha… How? How have we fallen so low? Some translations recognise the rhetorical nature so well, that they don’t even frame it as a question – they just say ‘Alas!’
We need to examine this painful question – to which we know the solution…and we need to put that solution into practice…
How often do we act as judge, jury and executioner? (Including whether the author of this podcast has given the correct spelling - judgment or judgement?) How often do we condemn colleagues, friends/former friends, bosses, leaders...and the list goes on.
And when our chidren complain about someone else, we jump on the 'That's Loshon Hora' bandwagon, even when they are justified in telling us something. But we are righteously indignant...or are trying to find the easy road out... But where did they learn it from? Is it do as I say? Or do as I do?
The story of Kamtza and Bar Kamtza is multi-faceted. Today, I would like to focus on the aspect of the portrayed 'innocent party' and how we might have a wolf in sheep's clothing over here. I will use the motif of the cloud - darkening the skies, yet giving the rain; hiding the light, yet protecting us in the desert. How accurate are our perceptions of people, situations and events? And what happens when the truth is laid bare?
This is the tip of the iceberg that leads to the catastrophe that is Tisha B'Av.
Hindsight is described as 20-20. How apt. We always know better than people in power. We always know better than decision makers. That's because after the event we are wiser to it.
Like the superhero who was asked what his special power was. 'Hindsight', came the reply. 'That's not going to help us, is it?' he was challenged. 'Yes, I see that now...'
The prophets of doom and gloom are queueing up (British spelling before you ask) to predict the direst of consequences for many events and actions. Why are our Neviim, or prophets any different?
I think the answer lies in the nature of the prediction. If someone warns you to keep your eyes open when crossing the road, or your mouth shut during an exam, I don't think that they would be called doom mongerers. They are giving a realistic assessment of what may happen if you are not careful.
That is real vision. Not distorted, but clear. Not skewed, but focused. When our prophets speak of a vision of our lack of vision, it is time to sit up and take note. That will lead us back to the correct path.
Do you believe in the stars? Well, I can see that they are there. But it depends what you mean by believing in them. We don't subscribe to the notion that your destiny is fixed by the celestial spheres. Yet, confusingly, there seem to be some sources indicating that there is influence from above, based on when we were born. Which is it?
One thing is for sure. If the future would be so predictable, we could prevent crime and negative behaviours. We would know not to do things which backfire. But effectively we would lose our free choice, aware of what the future holds. Unlike those investigating the famous case of the zodiac killer. People could not understand how he was not caught. I mean, after all, the signs were all there...
The truth is, that the clue can be found in the fact that sailors always relied on the Pole Star - and its apparent immobility - for guidance. Since it is fixed over the North Pole throughout the night and throughout the year. Apparently unlike other stars. However, it islike other stars. We just don't see its movement. Our perception is distorted. That distorted perception is an advantage and a disadvantage. Yes, it guides. But if we think so rigidly and with such a fixed mindset, we cannot grow.
Don't be that guy. Life is not one fixed path.
You can still planet.
The first example of someone being starstruck, as far as I am aware, is Sisera. In Shoftim Chapter 5, we find the following phrase: 'They fought from the Heavens; the stars [were moved] from their paths.' Amongst the many interpretations (excluding the wild one, that Sisera was attacked by aliens - yes, really!), the underlying theme is that Hashem either literally, or metaphorically (or indeed both) moved the stars to aid the Israelites against Sisera.
The deeper meaning here is that Sisera was a follower of a belief in fate - a fixed mindset (see podcast #48 - 'FIxed Mindset v Growth Mindset). To him it seemed that the stars are fixed. If they - the zodiacal guides - are fixed, then, the argument goes, so is our fate.
Under the leadership of Devorah and Barak, the people saw the light. They understood that since Hashem controls, nay, created nature, then He is telling us not to follow a fixed mindset. We are not governed by a rigid fate. What would be the point? This is the secret that He shared with Avrom/Avrohom, when He told him to leave his astrology behind. In a sense, one could say that this message which Hashem embedded in Avrohom, made him the first real starstruck personality. But for the opposite reason. He was encountering the omnipotent, overriding power of Hashem. He was shown the light.
And this is our job too. To restore the distorted light that was twisted in that fateful Tammuz - back to the light that will lead, not mislead the nation from the Avoda Zara of Tammuz and the Eigel, to the Z'man Matan Toraseinu, and restoration of the true light of Torah.
Sherlock Holmes and Dr. Watson decide to go on a camping trip. After dinner and a bottle of wine, they lay down for the night, and go to sleep. Some hours later, Holmes awoke and nudged his faithful friend. "Watson, look up at the sky and tell me what you see." Watson replied, "I see millions of stars." "What does that tell you?"
Watson pondered for a minute.
"Astronomically, it tells me that there are millions of galaxies and potentially billions of planets."
"Astrologically, I observe that Saturn is in Leo."
"Horologically, I deduce that the time is approximately a quarter past three."
"Theologically, I can see that G-d is all powerful and that we are small and insignificant."
"Meteorologically, I suspect that we will have a beautiful day tomorrow."
"What does it tell you, Holmes?"
Holmes was silent for a minute, then spoke: "Watson, you fool. Someone has stolen our tent!"
Voted by 47,000 out of 100,000 people from 70 countries as the funniest joke - out of 10,000 submitted, it's certainly deserving of a chuckle. But just check out Watson's words (given more fully here, than in the podcast - for time reasons!). There is an awe and mystery about the stars, as they travel, each in its own orbit, its own individual journey - a topic which we have discussed more than once. There is a certain way in which we perceive them in their majesty. So, if they can turn round and point at Another as being the real King, we should sit up and take note. That is indeed what they do, when they sing their song of Creation.
We have spoken of being hemmed in - all the way back in episode #32 – Charge of The Light Brigade. When you think it’s all over – there’s no way out. And you feel forsaken, you don’t even realise that this is the point that you are about to be delivered.
In the blink of an eye.
The 3 Weeks are described as two fences hemming us in – Bein Hametzorim – between the Straits. The days that could have been, and the days that just are... And we feel stuck. It’s painful. But the pain tells you that you are alive.
We will hear a bit about Alexander Donatz’s Holocaust Kingdom experience – in the torture chamber that was Majdanek, freedom could be found in the most unexpected of places. He espouses Viktor Frankl’s (himself a survivor) philosophy without having even met the man.
And we will discover the secret of the dawn itself within the darkest part of the night.
100 not out! It's been a journey and we are discussing journeys here too. We will encounter the 42 encampments of the Jews in the desert and the 42 cities of the Leviim in the place that was their destination at the end of those journeys.
And I am 42 years old today. Happy birthday to me.
We will discuss the concept of the renewal of the moon as an atonement for the previous month, just as a birthday signifies an opportunity for another go - a mini Yom Kippur.
So yes - this is the hitchhiker's guide to navigating the desert of the real. How many roads must a man go down? The answer according to our calculation - in order to reach the ultimate destination (which is not a restaurant - for those who get it...) and purpose of life, the Universe. and everything...
42.
A conductor was once asked, 'What is the hardest instrument to play in the orchestra?' Without hesitation, he replied, 'Second fiddle'.
Nobody remembers who came second. Noone wants to be the runner up. I came second in the poetry competition 3 times in primary school...it still rankles.
The moon found itself in this very awkward position when it suggested to Hashem that there can only be one king.Hashem said - 'Good point. Go and diminish yourself'. We will see what the moon continues to argue with Hashem about. Strangely, Hashem almost seems to concede to the moon in one way, by having a 'Sin offering' brought for Him every Rosh CHodesh - the festival of the moon.
We need to explore the dark side of the moon, to understand what the subplot of this Gemoro is really teaching us. The Master Conductor has given the moon the hardest job of all. To play second fiddle.
28 years is a long time. That is the time it takes for the Sun to return to its original position in which it found itself to be at the point of Creation. We won't experience many in our lifetimes. The next one is due in 2037.
The excitement was palpable in 2009 at the last one. People gathered in various places from early in the morning, to celebrate the return of Hashem's faithful servant to its exact point of origin.
At first, this may seem almost pagan, G-d forbid (how ironic). But we are not the sun worshippers who turned their back on the Temple. We have already established this.
We are celebrating the consistent faithful nature of Hashem's world, as expressed by the unchanging sun.
At the same time, if it were possible for a human being to express that same message, the sun would stand aside in deference...or stand still - as it indeed sings out. Because humanity is the tachlis. If that tachlis can fulfill its task...mission accomplished.
It happened three times in history. Each time, it was done by a human representative who placed total trust in Hashem. Even when it seems impossible, even when it seems that a chance of something happening is long gone, keep on track, keep on the path. Because you never know when it will lead you back to the point that you need to be. The second sedra of the week is Mas'ei - literally 'Journeys'. 42 journeys in a desert, when it seemed like the Israelites had lost the opportunity to enter the Promised Land. But the faithful people remained ever hopeful, ever trusting in Hashem, until the long and winding road came to a happy conclusion
'Look. You've got it all wrong. You don't need to follow me. You don't need to follow anybody! You've got to think for yourselves. You're all individuals!'
'Yes, we're all individuals!'
'You're all different!'
'Yes, we are all different!'
'I'm not.'
Famous words indeed. But pretty deep. We all identify with movements, communities and ideas (I avoid any 'isms' - there is much to say about that - but for another time). How accepting are we though? 'Join the club?' A club is exclusive, even cliquey. It is also a stick - used as a weapon. Much better to be a staff member. A staff is inclusive, a team. It is also a stick - used a support. Even if you dislike Biblical Hebrew generally, you will enjoy today's foray into the parallel etymology of the stick in Hebrew, together with the name of the Sedra.
Judaism is not meant to be exclusive. It is hard to join, to be sure. But anyone can access Olam Habo and anyone had access to bring an offering to the Temple.
Loss of the Temple, was not just our loss. It was לכל העמים - for all nations. We need it back. But that will only come when we are one nation of united individuals accepting all others unconditionally.
How good are you are getting up in the morning? I reckon, that if you were threatened by sharp pointed sticks, and other weapons, you would probably be a bit better at jumping out of bed.
Today, we will discover the song that the sun sings - expressing a similar treatment, at the hands of Hashem. What is behind this strange daily ritual which is described in its song?
We have been speaking a lot about the what the days of Tammuz could have been, and how we actually experience them now. The tragedy of the smashing of the Luchos, resulted from people turning their backs on the Real Light of Hashem's Glory, in search of their own desires.
Tenach is replete with references to people turning their back on G-d and serving idols - principally, the sun. Incredibly, in Yechezkel, we see the women crying for 'the Tammuz' - an idol associated with the sun, child sacrifice and crying - a precursor to Adonis, for those familar with Greek mythology: a god very much associated with external aesthetic beauty. Interestingly, Adonis died in Aphrodite's arms as she wept. His blood mingled with her tears (and became the anemone flower). Aphrodite declared the Adonia festival commemorating his tragic death, which was 'celebrated' by women every year in midsummer - through frying and mourning.
Today, the term Adonis is often used to refer to physical and external beauty. Do we not ourselves still serve this today? Sometimes even sacrificing our own family or friends...or even ourselves on the altar of desire. We have turned our backs on what is meaningful, preferring the fleeting, transient enjoyment of what is on offer. It looks likes light and warmth when we face it - but we have turned our backs on the real Source...It's time to turn the the tables.
'No! This cannot be - I am invincible!' Usually the last words that the incumbent evil overlord says, just before he finds out that he is not, after all, invincible. We all, to some extent, have feelings of invincibility at times in our lives. Everything is going right...and then something shatters our illusions. We can't believe how everything is turned on its head - just like that.
I think about the game of Othello in this context. You think that you are winning. One move by your opponent - and loads of your pieces are flipped - from black to white or vice versa. Just one move...and everything changed...
We have spoken previously about the 17th of Tammuz being a Yom Tov which turned into a day of mourning. Five events are described in the Mishna as being the background tragedies for all future occasions of the 17th of Tammuz...until the night turns back into day. Until the Emuna which we hold onto in the nights, turns into the bright clear day of the Final Redemption. From day to night and back again.
The most epic game of Othello...ever.
You know the game that you play, whereby you fall backwards into someone's arms (hopefully)? The trust game. I'm pretty certain that you would choose someone you trust - hence the name. You wouldn't want to be paired with someone who dislikes you.
We have spoken of darknes and Golus/exile. The fact is, that this is precisely when G-d is carrying us. It may be dark, but if I am with the One I trust the most, I can take comfort in that.
But it's still dark.
The 17th Tammuz ushers in a sad period of time. It should be the happiest. It was to be the culmination of the giving of the Torah. Moshe was bringing down the luchos to give to the Jewish Nation. But they were shattered - along with a nation's dreams.
Let us explore how we can find the light within the dark, the comfort within the distress. If we can, we will begin to understand the day that could have been - the day that we hope will be filled with light, not night.
Have you ever been to the British Museum? If not, it's worth a visit. You will find vast amounts of little stone figurines in the display units. If you look closely (careful not to bow!), you will see which god or godess it is meant to be. And you wonder how anyone could believe in the efficacy of prayer to this thing.
However, anyone who has investigated this subject a little, will be aware that the ancient idolatories were far more sophisticated than the modern day atheistic naysayers' diatribes. Requiring more than the few minutes we allot ourselves each day, suffice it to say that if I can manipulate a divine being to do what I want, then I have it made.
Chazal understood this psychology clearly, when they stated that the only reason the Jewish nation ever served idols, was in order to allow in immorality. In essence, it boils down to serving the self. We spoke at length before and after Pesach about freeing oneself from that burden.
We find a champion of this in Pinchas. Acting as a vigilante, he takes matters into his own hands - and a spear too. He stops a deadly plague in its tracks by doing the opposite of the self interest which was displayed by certain members of his nation. He is man who is jealous for G-d's Name. He stands against Avoda Zora. Against the cause of Golus, or exile, as symbolised by the night. Because G-d is always with us - ironically, even more so in the night which is Golus. We just have to open our eyes - and see it - even in the dark.
Podcast number 92 brings a quote from Tehillim Chapter 92. Many groups visiting Poland have sung these words under the infamous gates of Auschwitz-Birkenau. They express a trust in, a reliance on Hashem - even in the darkest moments.
I was mulling over the concept of light and dark for quite a while. When looking up all the different scientific discussions on whether black and white are indeed opposites, or what these colours actually even are, I was hit by an extraordinary thought - I won't give it all away in the blurb. Suffice it to say that we have a strong tradition, which will be discussed, that the Redemption by necessity is preceded by Exile. But I hope to show that the seeds are found within the darkness itself, rather than despite the dark.
I would argue that this is perhaps part of the secret of the Blessings of Bilaam being within him, even though he intended curses. And even the scariest suggestion of all in Chazal, that there may have been an area of insight that Bilaam possessed, which even Moshe himself did not!
Not everything in black in white makes sense, they say. Let's try it here though...
I am sure that the title appearing above will be very familiar to fans (and others) of a particular genre of jokes. Aside from the ridiculous nature of the joke, the obvious absurdity behind it is the fact that you don't need evidence of an event if the actual event or thing is still in front of you. If you point out that the parrot you bought is dead, there is no point in the seller trying to insist that it is 'just resting' upon closer examination. That closer scrutiny sheds light - both literally and metaphorically - on the question in hand.
Daylight is synonymous with clarity. When one has total clarity, there can be no pretenses, nothing to hide behind. The day proclaims G-d's Hand in running the world in a consistent, constant, faithful continuum. And as surely as night follows one day, and precedes the next, it behooves us to recognise the same Hand guiding everything that happens during our daily lives. We will encounter - once again - cognitive dissonance, writ large.
So take heed of the footprints - be they footprints in the butter, footprints on your sports shirt, or footprints in the sand. You will hear about all three in the ten minutes that follow.
Faced by the evil Bilaam, hired by the equally dangerous Balak, the Jewish nation are confronted by the one man who knows how to use their own weapon against them. Wielding the power of prayer, Bilaam has a track record of successful curses against various victims. He turns his attentions to the Jewish nation.
But he can't find a way in. In contrast to the Ayin Tova - the good eye - of Moshe, Aharon and Miriam, he focuses his evil eye - Ayin Ra on them. But he cannot gain a foothold. Why not? The answer is found within the one genuine blessing that he gave us. Ma Tovu. He notes how the Israelites modestly averted their gaze from each others' tents, placing their 'front doors' away from any others. This was a manifestation of the Ayin Tova that had been so successfully and faithfully displayed and transmitted from their righteous leaders. Remaining connected to the source - the very song of the wellsprings, the symbol of Miriam principally, and her brothers too, It protected them.
Whilst the disconnected Bilaam demanded respect - and never received it - Moshe and his siblings commanded respect...without saying a word. Their modelled behaviour ensured that the most successful evil enchanter of all time could not succeed.
Here we will share a secret which is one of the most incredibly deep things that I have ever come across - how Bilaam tried to use Hashem's very Name to curse the Jewish Nation... And how he was foiled! Be prepared to be blown away.
Did you hear the story of the three holes in the ground? Well, well, well!
Continuing our water-based serenade, we encounter live streaming in today's episode. We see how the Ayin Tova of Miriam results in the Israelites having the mysterious Well, which was some kind of travelling rock according to some, or a travelling stream according to others. Either way, Miriam rocks!
This Ayin tova is one of the most important character traits to possess, If you have it, you work tirelessly for others, as she and her siblings did. You are connected to the Source of sources. Like an underground wellspring which gives endlessly, so is the concept of Ayin Tova. The Posuk which expresses the streams' songs is one of vibrancy, music and dance. The sort that Miriam provided at the Yam Suf. So crucial, that Hashem would not allow the Malochim to sing their lofty songs until she had completed hers. For she shows what it means to think of others - here at the Yam Suf, earlier, selflessly risking her life to look after baby Moshe, and later, the essential provider of the life-giving waters of her well. Small wonder they felt helplessly exposed when she died in this week's sedra.
What a stark contrast this is with the antagonist of the following sedra - Bilaam - but more about him, his donkey, his attempted curses, and his Ayin Ra'ah next time.
We would do well to draw inspiration from the lessons that today's episode will hopefully provide. Proper rock and roll!
We have spoken of rivers and of paradoxes. Today, we will meet the ultimate paradox. This is one that even the wisest of men said was beyond his ken. This means that it was not something which was possible to comprehend from a human perspective. A common misconception is that Shlomo said 'I said I would be wise, but it is beyond me', he was referring to the mitzva of Poroh aduma - the red cow. This is inaccurate. Simply because there was a 'strange-looking ceremony', with certain strict elements, is not unique amongst the Mitzvos. No, the paradox to which Shlomo haMelech was referring, was this - How can the one who actually purifies the one who has been in contact with a corpse, become Tomei/impure himself?
Lofty ideas indeed, which we cannot fathom. So much so, that the Malochim themselves cannot grasp G-d's mysterious ways. They tremble in fear and confusion before him. They sweat rivers of fire. Yes - rivers - more about that in the podcast...
This theme of paradoxical confusion goes through the whole of Chukas - hence its name. The deaths of two of our greatest leaders just before the finishing line...and the sealing of the third one's fate - what was so wrong? He had hit a rock before to produce water. It's pretty impressive. Snakes that kill; snakes that heal - the very cause of death in the world. Rivers and water sources which cause death and which save. Which is it? What is the song that the rivers of Perek Shira are performing for us?
This is the place where we come face to face with the deepest chok...death itself. If we can begin to see that there are things that we cannot see, as Moshe himself accepted, then the bittersweet indeed becomes a symphony. And once again the rivers deep...and mountains high... will lead the applause.
Tears can be a bit of a mystery. How can they be used for both joy and sorrow? Even the Hebrew for crying, and indeed for the word 'tears', is associated with confusion and being mixed up.
The Midrash spends a lot of time pondering, the natural cycle, and wondering how it is that the salty waters of the sea become sweet in the rivers and when it rains.
But this is the point - even when things are unclear and bleak, there is a guarantor - an ערב in Hebrew. The same root is used for 'sweetness'. We have Someone to trust. We can rely on Him. He has a track record. And the rivers and mountains proclaim this in the loudest terms.
L'havdil, there is a famous philosophical question - 'What is the sound of one hand clapping?' (Sometimes associated with a koan, or paradoxical riddle - perhaps sometime we will look at the gifts of wisdom that Avraham Avinu gave to the children of the East - not necessarily unconnected, albeit distorted somewhat.) Amongst the answers, we hear:
'The sound of one hand clapping is the sound of the other hand, the absent or invisible hand that claps because one hand cannot clap, there can only be two hands clapping. One hand cannot clap without the other. The one hand is made complete only by the other, so that even in its individuality, the one hand claps with the other.' Or...
'The sound of one hand clapping cannot be heard. We do not have the physical capacity to hear it. Therefore, we have to recognize our human limitations...'
In the third installment of water-based songs, we hear from the rivers. The eternal cycle of sea to cloud to mountain to river, is witness to G-d's mastery and majesty in the world. They work together in perfect harmony.
The song is just perfect too. The rivers clap in appreciation of all the elements working together like this. Here is the reason that the question we began with does not actually begin...the clap is redolent of elements working together. Together - not alone. The appreciation, the recognition, the spontaneous applause...the song*...bursts out when the hands are put together. And together they exult in seeing G-d's plan in full flow...
By the way, perhaps a more insightful answer to the question: "What is the sound of one hand clapping?" "Nothing."
*(I know that for students of zen, they may point out that the ultimate resolution is the realisation that the two become one - in essence, not far off what we are trying to say - but this is not the point of our podcast)
Have you ever seen footage of the world's most notorious criminal of the last century? It's frightening how mesmeric he was as a speaker. He knew how to capture the imagination of the public - with the most horrific results.
L'havdil, we have noted how speech has such potential to destroy on the one hand, and to build on the other. Korach utilised his persuasive, smooth talking nature (note his name and the identification with smoothness), to seduce others to follow him. He gave emotive speeches, rallying cries and vicious diatribes - just when necessary. This is in stark contrast with the 'heavy-tongued' Moshe. And yes, many were perusaded to follow Korach.
Now, don't get me wrong. It seems pretty clear from the sources that Korach was a big Tzaddik who took a wrong turn, as we have mentioned. But how did this happen? We have spoken of honour. We have spoken of machlokes. And we have spoken of intentions. Now we are going to speak of speaking.
So, in G-dcast #85 (Gematria of פה - mouth), what will we find out about the mouth of Korach, the mouth of Moshe and indeed, the mouth of the earth?
We know the story of Rabba Bar Bar Chana (Perhaps we didn't know his name), who was travelling through the desert. The Arab guide who was showing him the local landmarks took him to where Korach was swallowed up by the earth. He urged him to put his ear to the ground. He heard the words, 'Moshe and his Torah are true, and they (we) are liars'.
What is the significance of this phrase? And can it help us understand that strange sounding Midrash which tells us that when Moshiach arrives, Korach will actually be the Kohen Gadol?
This follows from our previous discussions about the nature of Machlokes. Its first appearance was with the waters of Creation, when the seas were created. The sea itself is a combination of opposites - calm, yet fierce. We explained that it understands its role, its purpose, its tachlis in the world.
Again that word tachlis, etymologically identical with techeiles - the tool of Korach's complaint. Let us see how the seas can help us seize the opportunity to understand Korach on a deeper level.
The story goes that the members of a shul were arguing about whether the custom there was to stand for the repetition of the Amidah. Some of them said “We always stand,” whilst others insisted that this was not the custom. In order to resolve the standoff, they went to see the last surviving founder of the shul and asked him if they must stand for the whole repetition of the Amidah. “That’s not the tradition,” he replied. “So we can sit?” “That’s not the tradition.” “So - what do we do?We can't stop screaming and yelling at each other...” “THAT’s the tradition!”
We tend to be like this once in a while ourselves. When we are not listening to what the other side is saying, it becomes a one-sided argument - perhaps even a monologue.
Korach is described in the Mishna as being an example of insincere Machlokes - or argument. But in contrast to Hillel and Shammai - the paradigm of sincere machlokes, it doesn't mention his opposite number - just his own cronies. Perhaps this indicates the above point - he had no ears for Moshe's words. Such a rigid position would never allow a real resolution - and the earth swallows him up without a trace.
But this is not the first machlokes in history. We need to go back to the very beginning of time, where we find a dispute between the 'upper' and 'lower' waters. We will find a very different debate. And a very different resolution from that of Korach's...
We have been speaking about moving from a barren desert to the field. The field is where we can cultivate, till the soil and work on it until we see the yield. But there is still something missing. Without the water, it is no good. Nothing will grow.
We have mentioned a number of times that we need to put in the effort and then G-d responds. This is told to us at the beginning of Bereishis, where we see that water only came after humanity was in place - 'Adam was not there to work the ground'. And we explained that this refers also to prayer. If we pray, G-d responds. We will see how this is reflected - literally and metaphorically - on many levels.
You know most of the time if someone genuinely likes you or not - one need not be a professional to sense the congruence between individuals in a room.
We will see, as we have been discussing Korach, how the misplaced search for honour blinds a person. One can go down the wrong path, searching for the wrong goals. Cultivating weeds rather than crops. There is even a mysterious overlap between Korach and Haman in the fruitless search for unearned respect.
Morever, we will encounter an incredible angle on water. Although it is life-giving and nourishing, it is also manifest in another form - where it becomes rigid and unyielding. This is ice - cold and unforgiving. It turns chesed to din in kabbalistic thought. Ice - kerach in Hebrew...I wonder if you've already noted the correlation - listen in to find out more...
We are probably all familiar with the optical illusions of Escher et al. Amongst the most famous visual tricks, is the one where there are two or more vases, placed strategically adjacent to each other. After staring at them for a while, one becomes aware that one is looking at either a face or figure - sometimes multiple forms. When this happens, the vases disappear...until one allows one's focus to revert to the vases. Then the figures disappear. Only one can stay in view at any given time.
This is known as figure-ground perception in psychology. In Gestalt therapy, there is an idea of focusing in on what the field is and what the ground is - meaning, where is the focus and what is peripheral?
The problem is that sometimes we treat the trivial as all-important, whilst the crucial things or ideals in life get overlooked. We can lose sight of the wood for the trees if we become too involved in the details of something, not noticing what is important about the thing as a whole. We can even lose sight of the endpoint or tachlis, in totality.
Don't be fooled by the optical illusions. try to stay focused in what is really there...
Parents' evenings in school for me were an inevitable exercise in damage limitation. It was never really necessary for my parents to go. I could give them the script beforehand. Come to think of it, I could do the same with regards to my school report...
...The inevitable sentence would be uttered by each teacher - 'He has so much potential...' And yes, as we mentioned previously - also ineveitably - the next word would be 'however', or 'but'.
There is a point in our lives where we need to start taking notice of our talents and stop living in the world of potential alone. The point where we move from Parents' Evening to taking the reigns ourselves. The point at which we start to cutivate our own field of potential. Properly done, it produces maximum yield.
Can we do that in every area of our lives? There's only one way to find out - take the reigns and start riding.
Perhaps one of the most poignant one-liners I have encountered is the one which says: ' 'Be yourself', is about the worst advice you can give some people'. We don't always think that some people would find the prospect horrific. As a famous wag once said - 'Why ruin a good story with the truth?'
Picture the scene. The pupil runs into the classroom saying, 'Do you know what so and so said?' The most common automatic response to that is: 'That's Loshon Hora'. The complainant retorts: 'But it's true!' To which everyone else choruses: 'That's exactly what classifies it as Loshon Hora!' This has happened to most of us in our lives. By why is it wrong if it is true? There are quite a few answers to this.
For the purposes of this topic, we need to know this: We don't realise that not only can the truth be hurtful, but it can be distorted, and eventually distort and corrupt the disseminator of that 'truth'. We will see Blake's words ring true: 'a truth that's told with bad intent beats all the lies you can invent'.
In Part 2 of the Desert's Song, we examine how truth can be distorted, how those with tremendous potential can end up not actualising it, and see a hopeful vision of the future, where the midbar will once again express the will of the Medaber, the One who uttered the world into Creation...
We know that the spies were not fools. We also know that they were not originally evil. Moshe chose them specifically for their righteousness. But something turned them. What was it?
They saw the inherent danger of leaving behind a totally spiritual existence - sustenance on tap, nothing physical to worry about - Paradise in the desert. To enter a land where they would have to work the earth and take time away from spiritual pursuits was anathema to them. They wished to remain in the place that gave them the opportunity to divest themselves of all the negative physicality of Egypt - to go from the 'evil mouth' of Paraoh/Peh Ra, into the Midbar/Medaber, where they received the ten Commandments. (And the 5 Books of the Torah - which, as we will see, are all connected to speech.)
So why were they wrong?
Because the Creator - the One who had spoken the world into existence through the ten great Utterances (corresponding to the ten Commandments), saidotherwise. We had to go through a cleansing process, not unlike Gehinnom of yesterday's podcast, in order to reenter the physical in a refined state. But they did not want that. They wished to remain forever in the world of potential, without actualising themselves in the physical. They wished to remain on top of the mountain. How ironic that their downfall came through the powrful medium of speech and insinuation...
...And their wish was granted...there they remain until today. Our job is to elevate the physical and synthesise it with the spiritual.
I felt that more explanation was needed on the subject of Gehinnom. We have examined what it means to realise one's potential...and its polar opposite. The burning shame of understanding that we could have been so much greater, is the burning fire of Gehinnom (or indeed the coldness of distance, in terms of lack of connection, for the same reason).
But we also firmly believe that it is not the end of the story. We know that that we are given a second chance. Once we have learned our lesson, albeit painfully, we get another go on earth, or the Neshama goes up to Shomayim. We do not subscribe to the primitive theory of Purgatory being a kind of callous, cruel joke, full of eternally pointless and teasing tasks. It is an opportunity to refine the soul, in the jail of She'ol (one of the terms used for Gehinnom).
Once a prisoner has served his time, he goes free. A slave, too, does the same. And those who perhaps have to serve time in the nether regions of Gehinnom, as a result of being slaves to the self, will have a chance to get out of She'ol too...
Can you imagine standing in the holiest place on earth and speaking or acting inappropriately? I hope not. But even if you can, I would still hope that it only remains in the imagination.
Yet, just outside the Old City of Yerushalayim lies the Valley of Ben Hinnom - a place where child sacrifice took place. The worst of practices right by the holiest place!
This is the ultimate form of unrealised potential. One could have connected on the deepest level, but instead went the other way, sacrificing one's own child - a child who himself represents unrealised potential.
Gehinnom is named after this place and it is no accident that there is a connection. Gehinnom is not a rap on the knuckles. It is not meant to be a Sisyphean task, contrived just to say that you have been a naughty boy or girl. It is there to point out what went wrong. And the 'fire of embarrassment' is when you see what you could have been.
Chazal describe souls after they have shed this mortal coil, as being covered by canopies. And 'each is burned by the canopy of his fellow'. Strange, no? Except, it is telling you that you could have done more. When one looks across and sees what others achieve, one is burning with shame - not jealousy - shame...
So of course, this element of Creation is necessary to allow us to see the full picture. When this happens, then yes, even Gehinnom sings out its own song, and even through the pain it is a song recognising that Hashem has put in corrective measures to allow anyone a pathway back.
Who can claim to have seen Gan Eden - the Garden of Eden? No one that I personally know. Yet the Gemoro in Tamid 32b relates how Alexander the Great found his way there. Refused admittance, he pleaded for a small token of proof that he had at least been at its gates. He was handed a human eyeball with the statement that only righteous people may enter.
The eye can be used for good - Ayin tova, or for bad, as we see both at the start of this week's sedra of Shelach lecha, with the spies; and at the end, with the instruction of not straying after one's eyes - regarding the mitzva of tzitzis.
There is much intertwining of ideas when looking at the themes of eyes, 4 corners of garments representing the ingathering of the exiles from the 4 corners of the world, and its connection with the very first exile - the one from Gan Eden.
There has been much talk in recent years about global warming. There is debate between scientists as to the extent to which we can and are actually affecting the climate on our planet.
I'd like to take a more down to Earth approach. (Yes, I did planet!) When a person is described as warming to someone, they are developing a positive attitude towards them. We are told in Sanhedrin how Hashem wanted to make the righteous Chizkiyahu into Moshiach, but because he didn't sing a song of praise after the Assyrians were miraculously decimated in the night without him lifting a finger, he could not be Moshiach. After all, the job of Moshiach is to acknowledge and herald a greater revelation of the Divine presence in the world.
(The truth is, the generation wasn't quite ready for Moshiach; this was the real catalyst for him not singing, and becoming Moshiach. Obviously much more explanation is required on that)
All of Creation held its breath. Who would offer to step into the breach and sing instead of Chizkiyahu? Of all of the physical creation, the Earth stood up. 'I will sing in his place'. It was down to Earth... who even quoted a verse from today's Perek Shira!
But only because Hashem said no, ('It is my secret [why I have decided that Chizkiyahu is not Moshiach]) the Earth was stopped. Why Earth in particular though?
Perhaps the secret lies in the partnership that humanity has with Earth. Things only began to grow after the rain. The rain only came after man was placed in the world. And his job? To pray, to praise, to sing out. The Earth - warming to man's interaction with it - global warming - acknowledges this and wants to repay man's effort to reveal real world acclaim...
Good Heavens!
There is no better way to start an epic piece of music than with an overture. Normally associated with classical music, it is a dramatic introduction to the larger piece which is to follow. It usually contains elements of the subsequent piece . At the same time, it can often serve as an independent piece of music, enthralling the listener and preparing them for what is to come.
And this epic piece of music is no different. It begins with the song of the Heavens. The Heavens, of course, encompass the world. As such, it is a perfect overture for all the songs which will follow. It prepares us for what is to come. Yet is has its own independent song too.
Intriguingly, Heaven is seen as the final destination, but we begin with it. It is pretty clear that one message to us is that if you understand what your purpose is, where your end goal should be, then it makes it much more likely that you will set out in the right direction.
Once you are on the correct path - the sky is the limit!
This is a song that never ends. It just goes on and on my friend. This is a song that never ends. It just goes on and on my friend.
Etc.
However, listen carefully, and you will realise that Perek Shira is a song of harmony. A song of beauty. A song of revelation. And the truth is, it is not one sung by humans. So much so, we will discover that the song sung by the frog is many thousands of times greater than that of any human. Lest you get arrogant, just remember that this apparently low creature expresses a depth which we cannot fathom.
And lest you still don't get it, understand that whilst humanity was created as the pinnacle of Creation, the gnat was created before you...as Titus found out to his cost. He let it get to his head...
Interesting name...
When we spoke about being pieces of a jigsaw puzzle yesterday, we were still missing a few of them. One major element that we need to understand, is what the definition of Shira actually is. Why sing? And what is the etymology of the word Shira? And where do we see it manifest in history?
Actually, the various midrashim, looking from different angles, give various groupings of the 'Ten Great Songs' of history. There is something special about seeing a whole picture, a full circle. When that picture is complete, one feels joy, and the natural instinct is to make one want to sing out. Many of the those great songs begin with 'אז' - 'then'- a temporal phrase linking past to present, as it can be understood in either tense. It is also parallel with the 7 + 1 notes in the musical scale or octave. (א = 1 and ז = 7; the first and last note in the octave are identical, so it's really a septave. Except...it isn't.)
Interestingly, of all the creature, humans are the only ones who do not appear to have their own unique song in Perek Shira.
Let us begin to understand this on a deeper level, as we move ever closer towards the beginning of Perek Shira itself, by hearing what the frog begins to say...
Do you ever get that feeling of being watched? Sounds creepy, I know. But actually, as one of the myriad elements of creation, we are all pieces in a giant jigsaw puzzle, and as such, just as we may look at the sky and wonder what the point of that beautiful sunset is, so we must mull over the question of our own purpose too.
Once you get the corner pieces, then the edges, you start to build a whole picture. We are about to embark on a journey which will see us try to put together a massive harmonious picture - weaving together the different strands of Creation, to understand what they are telling us.
'But I can't hear them say or sing anything?' you might say...but that is the mystery that we will begin to unravel today...and then we will hopefully start our own journey of self-discovery...
They say that when Oscar Wilde heard an intelligent comment uttered by James Whistler (although I have heard it the other way too), he sighed and said, 'I wish I had said that'. To which Whistler replied (Or Wilde, depending on the version!) - 'You will, Oscar. You will!'
Isn't it annoying when you feel that you should have had something and you see someone else with it? A new car, a new contract, or even a good original joke...
...or the Torah. I mean, they were all offered it. I heard once that rather than us being the 'chosen nation', we should be called the 'choosing nation' - as the others had equal opportunities to accept it. Here we find the root of why Har Sinai got its name - a real hatred came into the world. A hatred and a jealousy.
Even the roots of the two words are similar - שנא and קנא - possibly the letter difference (200 in number alludes to the Talmudic dictum that 'he who has 100, wants 200') even points to the correlation between these two, which are also, it turns out, intertwined with love - see Dovid's relationship with Yonasan and Shaul. Very complicated indeed. Or Yosef and his brothers. The words 'hate' and 'envy' are constantly being employed - all because a third party had been displaying an apparent biased love.
What is the psychology behind this? Is it just human nature? And what can we take from this into our lives?
How long is this guy going to milk the post Shavuos thing for? Well - at least tonight (you never know - could be more). Yes, we're still coming down the mountain, but in a strange way - like Escher's impossible staircase - we keep finding ourselves at the top.
In fact, because we came down the mountain, we are more connected to others and affected - hopefully positively. And there's a massive chain reaction - we smile at another... hopefully that smile will be paid forward. You cannot avoid being affected by your surroundings - no man is an island, (even if Simon says) when all's said and Donne. (Yes - it was deliberate)
But check out how many chain reactions and knock-on effects we will find connected to Har Sinai, the Mishkan, the Beis Hamikdosh and the Sedra. And they all link...Just can't let go...
Have you ever done a good deed? Come on - there must have been something. How did it feel? I'm willing to bet that even if it was uncomfortable, it felt good to have done it. This is true in 99% of cases.
I believe that this is the secret of a phrase that I had never quite understood...until now - שכר מצוה מצוה - the reward of a Mitzva is another Mitzva. Try telling that to your teenage child! But if you begin to realise that the feel good factor - be it because of the adrenalin, endorphins, dopamine, whatever - the fact is, it feels good....so you want to do it again. So yes please, another Mitzva - another kind act. Another simple smile - it's free and will make you, as well as the recipient feel good.
“If someone is too tired to give you a smile, leave one of your own, because no one needs a smile as much as those who have none to give.” The wise words of R' Shimshon Raphael Hirsch.
A smile is infectious and addictive. Keep listening to the end. Try the exercise mentioned and see if it doesn't work...your money back if it doesn't...
As we struggle to stop Shavuos becoming but a distant memory, we need to learn how to remain connected to the source. Earlier in our series, we discussed the concept of having roots and wings. The ultimate success in this respect, would be to have our roots in the very source of our identity, whilst yet being able to live and breathe in the world around us.
Sounds an impossible task - to remain in an elevated state, yet grounded at the same time.
The key is the beloved A to Z. In an age of Satnavs and the like, we have lost the art of poring over a map to work out the Waze in which we wish to go. But if the satellite connection goes, we need to go back to our root to keep on the correct route.
There is a deep secret embedded in the sedra that follows Shavuos. That secret is a number. It is a number which represents the entirety of the Written and Oral Torah. I can only reveal part of it in this podcast. Suffice it to say, that the idea is enough to blow you away. So fasten your seatbelts and get out your A to Z...
After the Lord Mayor's show...post Shavuos - are we just left with the crumbs from the oft-joked about cheesecake? Interesting that one of the reasons for eating it, is the reference to a mountain of 'Gavnunim' - etymologically similar to the word for cheese. We have spoken previously about the symbolism of milk (GC#43 - So Long and Thanks for All The Fish), so I guess it is not so surprising.
But I think that the motif of a mountain is not an accident either. Nor is the fact that Har Sinai was 'neither tall nor wide' as the popular song goes. I feel that it is more than being about humility. Therein lies an idea that life has its challenges, but not so steep that they are insurmountable. Pun intended.
And further, what will you do when you reach the top? Is your interest piqued? Or has it peaked? You have two choices...after all it is the month of Sivan - the Mazel of Teomim - twins... I dedicate this shiur to those whose month this is...
Just when you thought that I'd finished...
Day 50 - or kind of...the Possuk tells us that there the people went out 'chamushim'. That either means 'armed' or 'a fifth' or 'a fiftieth'. What is this all about?
That number 50 is not random. Let's have a look a look and see if it's telling us something about how we are meant to approach this auspicious day...
I've been waiting 7 weeks for this one! The culmination of all your hard work - all your efforts. The picture is complete and you are ready to accept the Torah. Or are you?
How have we changed since day one, if at all? Do we feel closer now to Hashem? If not, you might start worrying that it's all been a waste of time. But remember - you can spend time preparing the flour, from the grinding and sifting all the way through to the final product. But try eating it as flour...actually - don't.
Once you have everything, then you bake it and you can enjoy it.
Yes, we have completed 48 components of Torah, but they still need to be put together on day 49 to reveal true greatness. That is Malchus sheb'malchus - a total revelation of Who is running the show, and Who we will meet on Shavuos. His earthly representative, Dovid - who died on Shavuos - understood this perhaps better than anyone. So much so, that the Gemoro relates that when G-d asks who will lead the Bentsching (i.e. recognition of the Source of all) at the future meal for Tzaddikim, it is Dovid who gets the job. He raises the goblet of wine to bless Hashem in His full Glory.
L'Chaim!
Funny title to give - right at the end of the Omer. What is meant by a game? Amongst the various dictionary definitions is: 1. 'an activity that one engages in for amusement or fun', and 2. a complete episode or period of play, ending in a final result.
So it seems particularly strange that when discussing the lofty concepts of how G-d runs the world, Dovid states: לויתן זה יצרת לשחק בו - 'This Leviathan that You created to play with'. G-d plays games now?
This word though, שחק or play and its partner צחק or laughter, occur many times in Tenach. We have already dealt at length (if you can call it that with ten minute podcasts) regarding Yitzchok. But it plays a crucial part too in understanding the roles of Yosef and Dovid in the Messianic endgame.
Tonight is the final ingredient of the 48 ways to acquire Torah, get closer to Hashem, and become attuned with our true selves. 48 is the מח- the brain - the organ which, if we allow it to control our desires, frees us from our personal slavery of desires, and makes us a מלך as we have explained throughout this week... And, as you will see - it is this 48th piece of the jigsaw which brings the ultimate redemption.
We find ourselves in the strangest of situations. On the one hand, because of technology, we have never found it easier to connect with each other. It has been argued, that this is why the connections themselves do not actually go that deep. I'm afraid to say that the number of 'Facebook friends' that one has, is not a real indicator of any meaningful relationship.
On the other hand, that self-same technology has probably been the reason that many people have been kept from going insane in the current 'Twilight Zone' situation we are experiencing. It has allowed us to remain connected. Zoom, Google...this Podcast...
But ultimately, when discussing real connection, we mean having a feeling for, a longing for that Other. This is the Dveikus that we have been exploring in the context of the Omer, as we strive to get closer to Hashem before Shavuos. And our exemplar is Rus. She models connection in a unique way.
And on day 47, we are further represented by two pardigms of connecting Heaven and earth, G-d and His people. Aharon - the connector through peace and Kehuna; and Dovid - the king who unifies the people - the only way to be a real king. A king who is the earthly representative of the King of Kings of Kings...
Will we learn to unify all of our disparate parts to be part of that royal family?
Today, we find a connection between one action with two very different implications. When you throw a goodbye kiss to a parent or beloved relative, you are expressing that you will miss them and still connect to them, even though you may not see them for a while. Even the root of the hebrew word is נשק - which means variously to be attached (תשוקה), sustained (with Yosef - ועל פיך ישק כל עמי) or kiss. All imply a longing, a connection, a caring.
Dveikus.
So when we are told that Orpah kissed Naomi and left, whilst Rus clung to her, it just seems like two different levels - Orpah nearly made it, and Rus was just slightly better. Well done Orpah - you get a runners-up medal.
On closer examination, we realise that this was a different kiss. Orpah - as her name indicates, turned her back (ערף means the nape/back of the neck) on Naomi. Hence the midrashim which describe her return to Moav - a place of the loosest morals - in disturbing terms.
Moshe - who received an apparent kiss of death, expresses the opposite. He remains attached and we live by the Torah that he was the conduit for, 3332 years ago. That same Torah, that Rus decided to cling to. Rus, the mother of Royalty. Yet King David described himself as, 'I, your servant, son of your maidservant'. The maidservant?
Rus.
I once heard a well known comedian parody a politician by imagining the following speech (in part) being given at a party conference:
'We must ask ourselves crucial questions. Where are we? How did we get here? Why did we come? Where do we want to go? How do we want to get to where we want to go? How far do we have to go before we get to where we want to be? How would we know where we were when we got there? HAVE WE GOT A MAP? '
Whilst we can understand the humour behind the cliches, we also understand the darker side. We sometimes go through the motions of pretending to ask the deep questions without necessarily wanting to hear the answers. Perhaps we don't know where we are. Do we actually know where we want to go? And if we do, do we have a map?
Two people who had every excuse to not have time to think, as they were constantly harried and persecuted by dangerous foes, were two people who clearly understood that there was a higher purpose and endpoint to their journey - even if they did not know when it would be. Ultimately, Yaakov and Dovid are two people who live on in many ways. Most importantly, their message lives on in us.
As that same comedian goes on to say: ' Do we want to stop now? (Rhetorical.) Or do we want to go right back to the beginning and start all over again.' For us, I would hope that the answer is clear...
In yesteryear, we find people who lived for hundreds of years. As time progressed, Hashem said that this was no good fo humanity. Why not? If you cast your minds back, we titled Podcast number 25: 'Who Wants To Live Forever?'. Perhaps that's rhetorical. After all, they say, you might just get bored.
So G-d just didn't want me to get bored? Wrong. He realised that if you have an infinite amount of time, you put off the less appealing things...'Manyana, manyana. I'll do it tomorrow...'
Imagine you were told that you had a month left to live. Would you waste your time? Obviously not. Only the pressure of time makes you want to maximise it. I heard a story of a man who was given 3 months to live. He was devastated at first, but pulled himself together. He rectified every wrong that he had felt he had committed. He patched up every broken relationship, and he smoothed out every metaphorical wrinkle possible. Then...a very apologetic doctor rang him up, to tell him that he had mixed up his diagnosis with another's (I always wonder about that other, but I don't know the his story). He was so sorry for having upset him.
But instead of losing his cool, our hero thanks the doctor profusely for having - albeit unwittingly - provided him with a unique opportunity which would never have happened, had he continued to live in the world of naivete and cognitive dissonance.
Both Yitzchok and Dovid, on day 44 of the Omer represent this idea. Because both know that they have been handed an opportunity that should never have been theirs by rights...
Will we do the same?
We're into the final week of the Omer. The week of Malchus - Kingship. We have said all along that a real king is a servant to his people. We went from being slaves to becoming Mamleches Kohanim - a kingodm of priests. The journey was one of freeing ourselves from being enslaved to our own desires, to becoming masters of self-control.
Mind over matter. Head over heart. That way, you are a king. The other way around, you are nothing but a slave.
Day one of the final week sees the chesed of Avraham teaching his guests how to acknowledge the true King. By giving them a choice of bentsching or paying a fortune, he makes them an 'offer' that they cannot refuse.
There's a lot that I wanted to say about the number 42. Levite cities, journeys and encampments in the wilderness (#howmanyroadsmustamanwalkdown) and one of the Divine names. However, there is too much to say about the epic meeting of Yosef and Dovid, as seen in the very complicated and apparent love-hate relationship between Dovid's ancestor Yehuda - chief of the children of Leah, and the children of Rachel - Yosef and Binyomin.
Sometimes they work in tandem and everything is beautiful - the Yam suf splits because of either...or both. The two Messianic figures are from each respectively. The two faithful spies are Yehoshua and Colev - from Yosef and Yehuda.
Yet they have rival kingdoms. Yeravam (from Ephraim - Yosef) sets up golden calves in the north (remember the calf/bull being Yosef's symbol). That is a rift that has not been healed. The tension between the two is unbearable, possibly because each of them has a claim to the throne (think Shaul - Binyomin and Dovid - his son in law - Yehuda).
Can two kings share a crown? Apparently not, it would seem. Unless there is a rapprochement...
Gone are the days when dreams were just dismissed as a load of nonsense. They are analysed, sifted through and interpreted. But is this really a new phenomenon? Absolutely not. It is a return to the senstitivities of yesteryear, when it was understood - long before Freud, long before Jung - that there was a substratum of unconscious ideas in the human mind. Is it a dream or a delusion? Is it an unhealthy projection of desire, or is it a real positive ray of hope for the future?
It took a master of insight to be able to clarify the meaning of a dream truthfully. The paradigm was Yosef - the Tzaddik Gomur - perfectly pure inside, reflected outwards. He radiated this chein, and as such, people were open books to him and he could clearly see through thick walls and barriers. Is this some kind of trick? Not at all. You just need to know where in the thick wall to look.
We call it a window.
Day 40.
40 in Jewish thought is a number of renewal, rebirth. Many examples in Tenach abound of this figure and its manifestation. The Flood; years in the Desert, before entry into the land. And indeed many of the tenures of the Judges in Shoftim are a perfect 40 years. It is the minimum amount of Seah in a Kosher Mikveh, and it is only after 40 days from conception that an embryo is considered a fully halachic embryo.
So what a perfect day it is to reset ourselves and recalibrate our vision. The way we look at others through our almond-shaped eyes, quickly judging, often condemning, needs to stop. Both Aharon and Yosef, men of chein (charm/charisma) and unconditional positive regard - the shepherds of day 40 - link to these almonds in a fascinating way. As we will note, the Hebrew of the word for almond is from a root that implies both speed and vision. Take a deeper look and you will see that I am not nuts when I say this...
My favourite topic. I 've been waiting for this for a while. We all suffer from cognitive dissonance to a lesser or greater degree. The concept in simple terms, is that information that is hard for me to process - perhaps jarring, or worse, may require me to make uncomfortable changes in my life - will be assimilated (pun half-intended) into something more palatable.
My new phone, which turns out to be only the second latest model, will 'obviously be much better than its successor' which is full of faults. We want it to be so and we will it to be so. (Or we just get grumpy)
Even in the current situation, I feel that many people (perhaps myself included - isn't it annoying when a speaker says that!) manipulate the facts that the government gives, in order to fit it to their weltanschauung and personal preferences.
The highest stakes of all though are with regard to G-d. We tend to do this to Him. We rationalise that science has disproved His existence, because it makes things easier. 'I prefer my own subjective moral compass, as it requires less of me.'
The two symbols of faithfulness - Yosef and Moshe work in tandem to show us that far from deleting G-d from the picture, even a cursory glance will show His hand - however uncomfortable that may feel...
...Such a Jewish phrase! It speaks of the idea of connections. There is a well known theory of the six degrees of separation - one is never more than six handshakes away from anyone in the world, or so it is said. The number is slightly smaller in our world - sometimes it is two or three...because 'I know a guy.' He also knows a guy...
Jokes aside, it is actually a Gemoro in Bava Basra 39a. A friend has a friend. And a friend of a friend has a friend. When one is connected, one is never alone. I have a friend - really I do! - who is still very spiritually connected to a grandparent who has long since left this world for a higher place, still senses her presence in a very real way. That friend might even be listening to this podcast - so hi! Being connected to another brings meaning, makes you want to do things for them, not to disappoint them.
How much more so, when the One that you are connected to, has connections everywhere! You could not hope for a better friend...
The meeting of Yaakov with Yosef on Day 38 of the Omer speaks of this idea of staying connected and aware on many levels - familial, spiritual and, perhaps most importantly, as it underpins everything - the internal.
Memory is an important thing. But only if the thing that you are remembering is important...just a random bunch of facts and figures is reduced to meaningless lists if there is no purpose. Knowing the phone book by heart may be impressive, but it not reveal a massive niche in the market for that particular skill. Knowing your friends' and family's numbers, on the other hand is more than useful - and not just to win the top prize in 'Who Wants to be a Millionaire?'
The second meeting of Yitzchok and Yosef recalls the importance of memory within a relationship. It is the key to Yosef avoiding temptation. It is the key to Yaakov rediscovering his lost son. It is also the key to understanding how the Jewish people were saved from potential extinction through recalling a former act of faithfulness (as opposed to faith - but that's for another time) on their behalf.
Twice.
We've reached the sixth week of the Omer and Podcast number 50! So if you're still listening, a) well done and b) thank you.
This is the week that is represented by the incredible Yosef HaTzadik - the perfect Tzadik, who stood firm in the face of adversity and did exactly what we have spoken of so many times in our journey - he went from slave to king. He is an exemplar of self control, as he was dangerously handsome, and incredibly charming. He has temptation thrown his way.
Yet he masters those challenges, and he masters dreams too (the actual title that his brothers gave him, as a mere stripling of 17 years - ['tov']). He has the edge over others...The edge of reason. We will see through the course of this week, that his middah of Yesod is the foundation of everything, contains everything within it too. But inherent in that, will be the potential pitfalls (as Yosef literally experienced - twice - ) of living life on the edge.
We've completed 5 weeks of the Omer. Finally, Malchus/Kingship meets Kehuna/Priesthood. The Hod of Aharon meets the Malchus of Dovid. Interestingly, the Gemoro says that Hod is otherwise known as Malchus. What do they have in common?
In Kabbalah, Hod is the right leg, whilst Malchus is the lowest of the Emanations ( expressed by some as the feet, or heels). Yet it is also kingship - and associated with the mouth - in the head, making it higher. This is the secret of a real king - nothing without his people, yet all important in terms of rule and declaration of rules. So too the High Priest in his role of representative of the people, yet their teacher and role model.
Each stands out as a representative of the people. Their status, their apparel, even, makes them appear different and special. But their uniqueness is strangely reliant on their relationship with us - the common people. It is all about being able to admit and recognise our own position, to be grateful to others who help us to maintain that position, and to acknowledge Who, ultimately appointed you to the tasks that you need to achieve your potential.
It is here that we begin to understand, at the culmination of a week epitomising Torah sheba'al Peh, how your own uniqueness, your point of chiddush makes you special and stand out. But only if you let your head rule your heart...as you will hear - that makes you a melech....
It's an interesting one. Many follow the custom of Rav Yosef Karo, the Mechaber or author of the Shulchan Aruch - to only permit haircuts and so forth on the 34th day of the Omer.
Hmmm - 'Lad B'Omer'. Doesn't have the same ring to it. But there is rhyme and reason to it... As there is to the relationship between the Mechaber and the Rema. Yet, it could have been so different. As we will hear, the Rema had every reason to ignore, be jealous or do his own thing. Instead, he synthesised the worlds of Sefardim and Ashkenazim in an incredible display of נוהגים כבוד לזה - reversing the conduct of the students of Rabbi Akiva who did not show each other Kavod (on their lofty level, remember). But they stopped dying on the yahrzeit of the Rav who did precisely that.
It is a continuous battle in every generation, on a very personal level. Are we chasing Kavod? Or fleeing it? Are we chasing Shalom? Or fleeing it? Are we willing to develop a growth mindset and harness the middos of Aharon and Yosef? Or will we just allow ourselves to be sold into the self-slavery of Egypt and its fixed mindset of me, me , me?
Why does it take so long to get a haircut on Lag B'omer? Because of all the barber queues....
I think I dined out on that joke for about 6 months.
But seriously, what is this day about? It is referred to in various places for various reasons. It is surely not enough to say that 'hooray, Rabbi Akiva's students stopped dying'. Indeed, as my Rebbe R' Moshe pointed out, they only stopped dying because there was none left to die! And, taking into account Shabbos and Yom tov, there would have been around a thousand funerals going on each day. Eerily germane to out current situation. Hardly a cause to celebrate - and muted at best.
No there must be something more. Something in recognising כבוד - respect (the discerning ones will already note the numeric depth here). See it in others, have it in yourself. Ascribe it to Heaven (You will find part of the secret of the Omer itself here too - we give G-d the Omer and He gave us the same, every day in the desert). You will see where the Source of it all is. Then you will begin to understand the light that was revealed by one of the survivors (or successors, depending on when they became his students) - Rabbi Shimon Bar Yochai. The day of his passing revealed to us huge secrets of the Oral Law - on the day which signifies the Torah Shel Baal Peh and כבוד at its maximum - Hod she'behod.
Peace and eternal truth seem unlikely partners. Yet on day 32 of the Omer, we see the two combine in spectacular alliance. Evidenced by the beautiful fraternal relationship between Moshe and Aharon, who could so easily have had their bond wrecked by jealousy, they form a perfect bond, leading the Jewish people faithfully through the wilderness for 4 decades.
In opposition to פרעה, the man with a heart of stone, they both demonstrated a caring heart - a desire to ensure that every individual amongst the Jewish people was cared for.
The key to understanding how they were so all-encompassing, is contained within two simple words - לב טוב - a good heart. Comprised of the two components of turning from the negative and acting positively, we arrive at the nexus of the two parts of the Omer - the eve of Lag B'Omer - the day where the little spark becomes a roaring flame...
There is a fascinating concept in pscychology, known as the Johari window. Sounding more exotic than it actually is, it is just a combination of the two names Joseph (Luft) and Harrington (Ingham) - the two psychologists who penned it in the fifties. Defined as 'a technique that helps people better understand their relationship with themselves and others', it is a simple, yet brilliant way of gaining insight into ourselves, using introspective techniques of discovering hidden aspects of the self.
We can find that we have inadvertently acted negatively towards another. If we knew ourselves better, we may never have taken that pathway. If that happened in a more serious way, says the Torah - an inadvertent murder could cause a person to go into exile, to a city of refuge. The only two ways out, would be the success of the avenger killing the murderer (outside of the city walls, obviously), or the death of the Kohen Gadol...
Fascinatingly, one of those 6 (or 48 -as we shall see - I am sure the relevance of that number has not gone unnoticed) cities was Shechem, a place marked out in history for its negative side. Yet Yaakov - 'the perfect one' - is described as arriving there in a state of perfection. There was no 'blind spot' for him to fall prey to. He had worked on himself to a level where every detail counted. That is also where where Aharon excelled. Every individual counted, as did their relationships.
Awareness of ourselves,through the lens of a Torah hashkafa, can certainly help our johari window develop to a better relationship with ourselves, consequently with others and ultimately with Hashem.
The Mon started falling from heaven - in a 'manna' of speaking. Don't excuse the pun - but it is the day of Yitzchok (literally, 'he will laugh'), in the week of Aharon.
We have passed Pesach Sheini and are close to Lag B'Omer. This is all about realising that when you think everything is over, finished...it is not. Yitzchok shows us that if we sublimate the ego and commit to change, we get a new lease of life.
Aharon sprinkles the ash of the Red Heifer over one who had come in contact with the dead, to express the same point. Ashes to ashes, we have a chance to knock back on the door of our Beloved. He is waiting to let us in!
I'm all for giving people another chance, a second bite of the cherry. But a second bite of the matzo? SInce when could I say, 'Sorry I missed your party. Can you do it again for me?' When it's gone, it's gone.
Yet, the men carrying Yosef's bones ask for a chance to get a second Pesach. A new law!...and it is granted. How? It seems that there is something about the concept of the Torah Sheba'al Peh, as opposed to the Written Law which allows for Chiddush - invention and innovation...and restarting.
And this is echoed in the same sedra later, when the people start missing Egypt. 'Thank you Mitzrayim for the fish and veg which you provided for us for free!' Have you ever heard of something so patently wrong on so many levels? They reject the Mon and ask for meat...they reject Moshe - who describes himself as a nursemaid (feeds on demand - Moshe was able to get Torah answers on demand too). 'Enough of the milk, we want the meat.' A fuller exposition is deserved, but suffice it to say that, at this stage, they are moving away from Moshe and feeding on demand, towards the possibility of change and independence with their inherent dangers, as well as the perks.
This is massive for us, when we begin to attempt to face our fears...and change...
Whilst the candle still burns (in a week which will contain the flame of Lag B'Omer), remember this...it's never too late to change...
The day before Pesach Sheini and we are at the end of week 4 of the Omer. The nexus of Moshe and Dovid. They both were kings - interestingly, both are referred to as Kohanim (see tehillim 110 and 2 Shmuel 18). One is the symbol of prayer and the other of Torah.
And they both sing Shirah. Therein is the clue to their connection. Harmony is defined simply as 'the simultaneous combination of tones, especially when blended into chords pleasing to the ear'.
One note is one part of that magnificent whole. The Hebrew of the word 'note' will lead to a surprising, yet not unpleasant conclusion. It will be music to your ears. Once something is pleasant, it is more manageable, even if hard.
This is the secret of negotiating the many roads in life that a man must walk down. And the answer to how many roads that he travels will be far greater than 42.
If you were taken from your home as a baby, or as an impressionable young man, it would be traumatic. If you went through slavery and then became viceroy, or you were raised as a prince, even though recognisable as a Hebrew, you could very possibly suffer an identity crisis. Both Yosef and Moshe knew of their origins and could easily have turned their back on what could seem like a rejection by their nation. Given Egyptian names, it is enough to confuse anyone.
Yet they both came through extraordinary circumstances when they could easily have just shut their eyes to what was going on. They went on to lead by example, to save and to sustain others - Yosef through the storehouses, and Moshe, in whose merit the מן fell.
And both played a part in the splitting of the Yam suf. Moshe stretched out his staff, but the sea only 'fled' when it saw first Nachshon, but then the Aron/coffin/bones of Yosef - raised by Moshe for this purpose. 'Alei Shor - Arise ox' he wrote on the golden tablet that he threw in. (Note the tragic irony in that item's use later to produce the eigel - the wild untamed version...thrown in by Micha...the very child that Moseh saved!)
It seems like the sea had to fulfill a promise - a covenant, just like Moshe did to Yosef. Just like Yosef did to Yaakov. Yosef's aron, was clearly not the only Ark of the Covenant. So much so that the Midrash describes the fact that they questioned how Yosef's aron went with Moshe's aron even though the former contained the dead, and the latter, the Torah of life...
The response? 'Don't worry - this one kept everything that was written in that one'. Let's discover what Moshe understood about the secret of Yosef's atzmus - his bones - his very self. A trait that Moshe himself shared. Taking responsibility.
Taking the bull by the horns.
Just in case you thought it couldn't get more complicated, well, here it is. I begin to regret my self-imposed obsession of trying to get 90 minutes worth of material into ten minutes...
Two brothers, two pillars, two Middos. Two rogue prophets. Two lips. Two perfectly balanced letters.
From Moshe's being pulled out of the water, he seems to have been condemned to remain outside of the Promised land. It was indicated even then. But when Moshe heard those words, as we indicated previously, he may have prayed up until a point. Yet, he set a boundary to his lips, his words - his Teivos - the place where it all began (referring to the teiva he was placed in and removed from, and 'arks back to the original teiva - of Noach... add into the mix the fact that teiva also means 'word' - guarded by the two lips).
Together with his brother Aharon, who also did not merit entry into the land, we had protectors, role models and eternal guides for the Jewish people - wherever they may be. They took the people who began as a group of 70 indivduals, at a low point on their spiritual awakening.
Perhaps that is why we need them to be outside of Israel - to guide us here too - where the light is much dimmer.
Day 25. My favourite day in the Omer. Understanding what it means to be perfectly balanced, requires a study of the the foremost of our leaders, Moshe. He led the people tirelessly until the day he died.
He tried to emulate G-d in every way possible - as the closest a human being could get to being Divine, he expresses that halfway point - Netzach shebeNetzach - perfectly. He used the 13 principles of Mercy to save the Jewish people. And he is the perfect role model for all prophets - before and after.
How ironic that the kinyan Torah on day 25, therefore - is Sameach Bechelko - being happy with your portion...the one thing that he did not get, was a portion in the land of Israel. But he accepts that too, stopping short of praying the final prayer which would have gotten him in. He was halfway there...
This is the nature of the man - who just seems so much more than that. Which indeed, as G-d's mouthpiece, he was.
When I started researching this particular episode, I never realise what an epic journey it would lead me on. I had an inkling of a feeling, when I thought about the trait of Netzach - of Moshe, coupled with the glory or truth of Yaakov. I had a phrase in mind which was used by Shmuel when rebuking Shaul for not finishing off Agag, king of Amalek, the eternal nemesis of Israel.
But I did not realise how far the connection went. Once you start delving, the comparisons multiply. Shaul - first king of Israel...except he wasn't...Moshe is actually given that title in Devorim. Shaul first king of Israel...except he wasn't...as he is not from Yehuda...and if you say that this invalidates Moshe too, then either way, Shaul is caught as being neither first, nor official...hence his name - meaning borrowed.
But he wouldn't mind, as the great Shaul, like Moshe, is described as humble. But only later, does he realise what it means to use it to its fullest extent. In between, he seems to show jealousy about potential usurping by his son in law and eventual successor, Dovid. In the end, he recognises his place and accepts what Hashem send his way, in a most beautiful and poignant way.
Hard for us to understand and harder still to replicate, but at least we have models to learn from...
It's a beautiful song - 'Bilvovi Mishkan Evneh' - I place a Sanctuary in my heart. But it is so much more than nice poetry. As Pesach passed over, we spoke about connection with Hashem - the 'Dodi' of Shir HaShirim. How we need to let Him into our hearts. This is done by making room for Him - 'Open for Me like the eye of a needle, and I will open up the entrance way of a great hall'.
Both Yitzchok and Moshe are exemplars of those who totally got it - both had elements of apparent imperfection. Yet, at second glance, both get as close as humanly possible to that elusive point of perfection, almost reaching the 50th level by self-abnegation.
Whilst the flame still burns, we can all aspire to the strength of that fire.
You want to scare off potential customers? Tell them that there are 613 rules that need to be observed. That's what Moshe did. Perhaps that's too complicated...so along comes Dovid and reduces them to 11 principles. Yeshaya decides that even 11 is too many, so he cuts it down to 6 supporting pillars of faithfulness. Micha narrows it further - to just 3.
And then Chabakuk enters the picture. A mysterious figure, from whom Choni Ham'agel learn how to demand things from G-d, as a son from his father. He drew a circle and refused to budge - yes Chabakuk did it first! A circle has basically one line. He created one underlying principle, one pillar upon which our system rests - Emunah, or faithfulness.
Emunah. That is Avraham's trademark. Avraham who, along with the other forefathers, is one of the three pillars upon whom the world rests. But it is also the description of Moshe's relationship with Hashem. Moshe, who also represents one of the two pillars of the Temple - Netzach.
And now Chabakuk says that there is one pillar? What is going on? Fasten your seatbelts - you're about to take off on an incredible week of explrong Moshe...
Three, two, one...liftoff
The culmination of 3 weeks of counting. Hopefully, we are on an upwards journey, ascending Yaakov's ladder, and not slipping into Eisav mode. Eisav - the twin who should have been the perfect counterpart to Yaakov. There should be no Yissachar-Zevulun partnership. It should have been a Yaakov-Eisav coalition. But the latter took a wrong turning, only rearing his head positively once in history subsequently - as evidenced by Rebbi and Antoninus - the former a scion of King David; the latter a powerful Roman ruler.
כי ציד בפיו - whilst the mouth and voice of Yaakov was used for learning, and David's for praying, Eisav's was used for ensnaring. Eventually, he ends up as an empty shell, a husk of what he should have been. The outward trappings of this man, belie the rejection of לב טוב - a good heart which encompasses all the correct attributes needed to choose the right path.
He becomes the ancestor of the most powerful, long-lasting of all the four ersatz kingdoms and exiles - the Roman exile. It will require Hashem Himself to bring him down. To bring down the eagle - symbol of Rome and symbol that Ovadia, the faithful Eved and Edomite convert describes, as he predicts the house of Yaakov to be a fire;the house of Yosef to be a flame...and the house of Eisav, mere straw stuffing...
...Sparks will fly!
If I say the word Angel to anyone brought up in the west, we tend to thing of a winged being. With a halo. And a harp. On a cloud. Or a plump Cherub on the Trivial Pursuit board. How wrong can one be? To put it simply...very.
A Keruv (one of the ten levels of angels) is described as a Maloch of destruction - yet, it is also described as having a childlike face. But it wields a sword of flame, preventing the return of Adam to Gan Eden. Not to be messed with.
Oh, and it appears, not just on the Aron Hakodesh, but also on the Throne of Hashem...
Like Yaakov. And by extension, as we shall see, Yosef. These two have lives which mirror each other. Including encounters of a strange kind with Malochim/angels.
So I would like to look at the angel from a different angle. It will henceforth be called a Maloch, so as to remove it from the facile pictures of our mind. But that will be replaced by the difficult task of identifying and then understanding another layer of meaning behind the Malochim on the ladder of Yaakov's dream.
Or rather, the ladder that was Yaakov, in his dream. Intrigued? I hope so...
What do you do when worlds collide? Seemingly contradictory worlds - the physical and the spiritual; Torah and 'the outside world'? We need them to be bridged. That is the job of the Kohein. To synthesise. To create peace. Aharon's essence.
It is also the secret of the ladder in Yaakov's dream - bridging Heaven and earth at their meeting point - the Beis HaMikdosh.
So special is this event, that the Malochim themselves come along to take a look. And they get a shock. Because the sleeping form on the ground seems very familiar.
It turns out that he has an important role to fill. But Yaakov did not realise that he could be that crucial. Without him, the DIvine is complete. So too with us. The sefer Torah is incomplete if one letter is missing - hower small. The Omer is incomplete if one day is missing (though it still counts). The Jewish nation is incomplete if one member is missing. Contrary to popular belief - you are important. You are worth it.
There may be no 'I' in 'team', but there is in 'Onoichi'...
He who laughs last...thinks slowest...
Start a shiur with a 'joke', says the Gemoro in Shabbos daf 30. As it is forbidden in this world to fill your mouths with laughter, you then need to get serious. So here goes...
Half a league, half a league, Half a league onward, All in the valley of Death. Rode the six hundred...
...thousand...
Interesting number - 600,000. It comes up a number of times in our history (most ominously in terms of its multiple in the last century). 600,000 root souls of the Jewish nation. 600,000 letters in the Torah. The Torah, which is called - Oraysa - 'Light'. קודשא בריך הוא ואורייתא וישראל חד הוא - Hashem is One, with Torah/Light and Israel.
This Light Brigade of 600,000 had a happier ending - I guess they had The Shepherd of shepherds looking after them. The one who gave the Torah - learned by the melodious voice of Yaakov the shepherd - through Moshe - the mouthpiece of Hashem. That is why we sing out at the Yam suf, because our mouths are filled with the laughter of the endgame.
He who laughs last...laughs loudest...
The man of truth, the one who stands for everything that is straight and true is Yaakov. Yet he also stands accused. Accused of being a liar - by his own brother.
If we are going to say 'oh, it was a white lie...he had to do it etc.', it doesn't seem particularly apposite for the paradigm model of honesty. Give him another Middah instead and then we can brush this under the carpet...
But, no - there must be a deeper reason that he is picked out and identified as the epitome of honesty and truth. We may have our definitions wrong - there is short-term, short-sighted truth. ANd then there is real long-term, eternal truth. That is the truth which will create real harmony in creation.
A well known Jewish comedian once said that no Jew ever sleeps properly. Either, 'I didn't sleep enough', or 'I slept too much'. Or, 'I slept, but it wasn't the right kind of sleep'. We need sleep, because we live in a physical world.
But sleep is described in the Gemoro as a sixtieth of death, meaning that there is an element of death within it. Indulge in it too much and we move away from the Eitz Chaim - the Tree of Life that is Torah. Death is something which is introduced after a faultline appeared in Creation. One that should not have been there. That break from the Truth of Eternal Life needs to be repaired
Ultimately, there will be no break, no death and we will see that through the 'breaking of the self', we are whole. We are fixed. But that bigger reality is hidden away for the end of time - and the end of the Seder.
Listen as we indulge in some Holy heresy - words that you and I could not say, but could be uttered for those who went through the ashes of the Holocaust.
The third week begins. The week of Yaakov's Tiferes, Kovod, Rachamim, Emes and Torah. The Rambam explains how we are supposed to keep to the middle path. We should not go to extremes.
This posed a problem for someone who came to speak to me, as you will find out in this episode...extremely intriguing.
A fortnight has gone by. I have no doubt in my mind that many of you will have had the fleeting thought...Fortnite? The game that took the world by storm. If I had a penny for every Bar mitzva boy that I know of, who almost messed up because he was too busy playing Fortnite instead of practising his leining, I'd have...wait...er...43p.
What is the nature of this addiction? Take a look at the 12 step recovery programme for AA and you will see a startling lesson that we already noted - you have to be ready to 'let it go'....
Except here we have a unique opportunity to upgrade to the 49 step Programme. It's time to realise that a 'power greater than ourselves could restore us to sanity'.
If Yitzchok was the master of self-discipline, Yosef was the master of self-control. The former was the perfect burnt offering - the עולה תמימה; the latter was the perfect Tzaddik.
Yosef is thrown consistently to the bottom of the pile... and consistently rises to the top. The slave becomes the master. Rejected by family, rejected by his own master, somehow his 'chen' (to be explored more in future episodes) allows him to do on a microcosmic level, what the people, for whose presence in Egypt he was the catalyst, did on a macrocosmic level. They went from the lowest point - slaves - mired in the lowest levels of negativity that Egypt could offer, to become a Mamleches Kohanim - a kingdom of Priests.
And that is the Sefira too...if we learn to control the baser desires which control us, like Yosef; If we recognise that our skills and achievements are from G-d, like Yosef - then we are on the path to royalty.
Ever gotten into an argument? Perhaps once or twice. A day. How many times was your intention pure? Once or twice. Full stop.
Aharon's essence tells us to avoid machlokes at all costs - lover of peace and pursuer of peace. But he tells us more. We must be thankful for the challenges we get in life, we must admit Who gives them to us. Those challenges which we face up to, need Gevurah to negotiate. Gevurah as epitomised by Yitzchok.
Astonishingly, it is Yitzchak who ends up the hero, in the mode of Aharon himself - reestablishing a peaceful relationship between the Jewish people and their Father in Heaven, when Avraham and Yaakov seem to give in to G-d's desire to wipe out our people. Yitzchak - the last person on earth that you would associate with getting in the way of Divine Justice.
But we've seen this before - he who laughs last...
One was never allowed into the land of Israel. The other was never allowed to leave. One is called the perfect burnt offering. The other is referred to as being imperfect. One has failing eyesight. The other's eyesight never fails him.
Opposites? Or two sides of the same coin? And both sides is 'heads'. Moshe, the one who apparently couldn't speak well, is the only one in history to have been synonymous with פי הגבורה - from the Mouth of the Mighty One. But Gevurah? Hey, that's Yitzchok's Midda, isn't it?
That's the point.They share something special. Negation of the self, be it through the slaying of the ego, we see perfect humility, the power to bless and eternity.
We've spoken about heroes before. Heroes within our people. Heroes without. And it got me thinking. There are heroes that we find every 7 years - the Pasuk calls people who keep the Shemitta laws as being heroes of strength, doing G-d's will. It was only in the last Shemittah year that I saw the clips of what it was that they gave up and give up every time (including those who perhaps are of a less religious level). I couldn't do that!
And what are they meant to do whilst they watch their livelihood go to rack and ruin? Sit in the tent of learning. Literally ready to give up everything for the truth of Torah, of a relationship or chavrusa with G-d. To see their fields turned into a desert, in order to be real.
The fight for truth can be seen within an interesting and subtle interplay between the Satan and Yitzchak at the Akeida. (The very blindness, according to the midrash which allows the blessings to be given to Yaakov, rather than Eisav stems from here - don't be fooled into thinking that Yizchak was tricked...but that's for another time). It is what gives rise to Yaakov being able to learn in the tents of Torah years later. It is the secret of Choni Hama'gel's yearning for a real chavrusa...
...till death do us part
How is it possible that the man who represents strict justice and discipline is called Yitzchok - 'he will laugh'? Another paradox, which I guess we are getting used to...
The clue is understanding how he connects with Rebbi Akiva, serving Chachamim and being ready to give up absolutely everything, because we have a right to nothing...
Pesach is over, and we have packed away all the mismatched crockery and assorted mugs. So that's it for another year? But wait... there is an interesting custom that arises.. especially as it is Erev Shabbos. We bake Challos, variously with the imprint of a key, or one embeded, or in the shape of the key. What is the secret of this Schlisel Challoh - especially when we just spent the last week running a mile at the mention of anything chometz-related?
The key... is the key. Simcha in its controlled form - Chesed shebigvura - kindness within correct boundaries. Then we know we really left Egypt, and are on the correct road.
I would like to dedicate this shiur to Ruchama Hinda Bas Yitzchak Meir - an incredible woman whose gevura meant that she never gave up on anyone, never complained and epitomised chesed with everyone with whom she came into contact.
Dr Seuss makes his maiden appearance in these podcasts. Here, we examine what the difference is between real kingship and a rule which is there only to serve the self. Surprisingly, the real king is actually a servant. Or perhaps, not surprisingly, once we have realised that without his people to declare him as king, he is, in fact, nothing.
And when this is paired with the day's trait - humility - we begin to see the beauty in the words of the Kotzker Rebbe concerning true broken hearts. Then we can take the message to heart.
7th Day Pesach - Yesod (foundation - represented by Yosef) - the climax. We sing out in Shira. This is the foundation of everything - we have crossed the Yam Suf, and our Emunah is cemented as we are born as the Jewish nation - through the embryonic waters of the Yam suf. Everyone present could point at G-d and say, 'This is my G-d'.
What did the sea see? Either the heroism of Nachshon, who jumped in. Nachshon, who is the forerunner of Moshiach - the final link in the chain of Megillas Rus. Or the coffin of Yosef - the symbol of Yesod - foundation - astonishingly,the Midda of today!
So why is the Kinyan Torah of the day 'fear', if we have been talking of love and connection? The secret is in understanding the link between seeing, fearing and believing...
You'll have to hear this one, though...
What do Aharon and Achasherosh have in common? Answer - everything and nothing. As noted in a much earlier shiur, there are many connections between Purim and Pesach - one being the drinking of wine to the level of inebriation (think 4 cups, preferably intoxicating - downed in one go...and two of them on an empty stomach). The Megilla has drink after drink after drink. At the beginning of the story, Achashverosh walks in, dressed in the clothes of Aharon the High Priest - attempting to display how he is just like that original pursuer of peace. But he was an ersatz Aharon, serving the self, rather than the people. Diametrically opposed to Aharon's selflessness and care for others
In his homogeneous approach, this plastic man was displaying himself (and others - to their detriment - think Vashti) and his own splendour - in the end, a lack of dignity. Just a dedicated follower of fashion. The real splendour belongs to Aharon - who recognised the dignity of difference. Splendour is defined in the dictionary as 'great beauty that attracts admiration and attention'. Is this what Aharon HaKohen was doing? Certainly not! Is this what Achasverosh was doing? Certainly yes. Splendor - perhaps the closest word we have for Hod - its first appearance in the Omer. It suggests real relationship, real peace between all. Peace through acts of kindness.
Let us see how we can trace this, scrolling through Megillas Esther, Megillas Shir Hashirim and to Megillas Rus...
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We are family. We know that. We live by that. What is the nature of this togetherness? Relationship, and the burning desire to remain close to your Beloved. The more you know about your other, the more you understand them and the closer you will feel. Above all, remaining as consistently faithful to them will cement the relationship - another motif consistently found in Pesach's Megilla of Shir Hashirim. Amalek understood this all too well, when they tried to shatter the chain of our Mesora, our consistency - and still do it today - Midor Dor - in every generation - how apposite for Pesach!
But you need to be consistent in the right things! If you lovingly buy your wife lillies every Friday for ten years...but she is allergic to them (or just doesn't like them!), you've missed the point...
Emerson famously said:
'A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines.'
Real consistency will breed a real hero...hero Israel - Hashem is our G-d
Too much kindness can sometimes be a bad thing. Too much strictness isn't too pleasant either - just ask schoolchildren of a particular bygone age. When Hashem created the world, He created it with a perfect balance or synthesis, between benevolence and self-discipline.
This can be translated into our everyday practice of real kindness - not just the one that allows us to give ourselves a jingoistic slap on the back, but is rather for the benefit of the recipient.
Beware the subtle line between serving the self and the other...
If we understood correctly, Week one of the Omer is Chesed - kindness, week two is strict justice etc. And on each week, day one is kindness, day two is strict justice and the pattern continues.
So day one of week one? I get it - I attempt to achieve kindness in its fullest aspect. But day two of week one? How does strict justice make any sense within the context of kindness? Surely it is an oxymoron?
Perhaps the answer lies within the lofty concept of tzelem Elokim - the Image of G-d...or Imitato Dei. This tells us that, in order to get close to Him, we need to be like Him. But how? Let's have a look...
I've prepared really well for Pesach and now I'm ready to listen to all of those motivational messages of how Hashem loves us and how to get closer to Him and....
...wait - you mean I have to change? Whoa! I didn't realise that this was part of the deal! I just thought I say the nice Divrei Torah, get a bit inspired and voila. No? I guess I must have missed something.
So here is step one...of your personal 49 step guide to reality. Get ready for some unconditional positive regard. Remember - if you do it, so will He.
No, it's not a joke - the phoenix is important in our tradition. As I gazed into the dying embers of the burned Chometz, and as the occasional tongue of fire forked out in between the former pieces of bread, I thought of the phoenix, its deep significance, and how - in the last few hours before Pesach, we could learn something hugely beneficial...You see, one reference to this mysterious creature, has it cooped up with Noach - in splendid isolation (perhaps with a little more company than we have today, but with no wifi access). Its selflessness is a real lesson for us as we move towrds reconnecting with G-d.
Enjoy...
Good Yom tov!
Have you finished your Pesach cleaning yet? I would have thought so. So what are you looking for? And why check every nook and cranny. And with a dripping candle at that.
It turns out that the search, whilst on the surface may be for chometz, exposes a deeper, fiercer scrutiny of the self. One has to be ready for a painful experience. In order to maximise our entry to Pesach and meeting with our Creator, we have to let the mask drop and meet our real selves...
Why are we obsessed with time? Be it in terms of cycles of years, months, weeks, days, hours, minutes and even seconds...the festivals are defined by time. Moed (festival), really means a meeting point. The very first Moed - Pesach, is where we meet our Beloved...skipping over the hills to meet us. Skipping over the houses at midnight to get to our appointment with time. On time.
Every second counts.
When Hashem decided it was time for us to go, He stopped the clock. Every moment with His people is precious. When He struck the Egyptians, it was at a moment that defied time. This is exemplified by the Matza - one moment too long and it is chametz. What is so important about Hashem acting in this way? Is this another example about how He runs the show? It sure is. Shall we find out?
It's about time...
Did you know that you are allowed to test Hashem? The haftorah of shabbos HaGadol suggests that you can try it, by giving a tenth of your earnings. But there may be an even greater way of tithing...giving of that which can not be returned...your time.
This, in turn, brings us to the end of time, where the 5th son returns, the 5th cup is drunk. And the 5th expression of redemption is realised.
What is it about sheep? When saying Kiddush Levono tonight, I thought about the (absent) clouds being sheep without legs. But why did the Egyptians set such great store by them? And why did we need to goat...I mean goad the Egyptians with sheep?
The usual quip that people make at this time of year is that Shabbos Hagadol is called that because of the Rabbi's speech...I think we would wish to be able to sit through one of those this year...
But why is called the great Shabbos? Why more than any Shabbos? And greater than Shabbos Shuva?
Yes...the secret lies in understanding that Machiavelli was wrong - fear is inferior to love...
Imagine you are trying to show how amazing your holiday in Scotland was. After everyone is suitably wowed by the beauty of the Highlands, you then take out last year's pictures...of you in the Himalayas. Still impressed by Ben Nevis? I think not. So what is the Haggadah doing by implying that Lavan is worse than Pharaoh, which is supposed to be the point of the story.
Isn't it?
It's a miracle! Or is it nature? Or is it a natural phenomenon with awesome timing? Perhaps it's now time for something totally different - the nature of nature is not what you think...
It's the climax of the evening. You've gone from the sordid depths of Egypt, through the glorious dizzying heights of Yetzias Mitzrayim. We've acknowedged all of this through an unforgettable melodious Hallel...and we get the masks out and do animal noises...this is how we end the Seder? A fairy tale? Think again. The simpler it appears, the deeper down the rabbit hole we go...
Not everything is black and white. Just when you think you are at the darkest point, the dawn arrives...
At a time that we are stuck indoors, perhaps we can begin to understand that real freedom means not being beholden to others' expectations of us. Only one who is subject to a Higher Power is the real free person...
It doesn't matter whether you gave a little or a lot. It's about your intentions. Have a great Shabbos!
This is where it all begins - the first day of the first month - only 6 months until Rosh Hashono!