Friday, June 29, 2012
Monday, June 25, 2012
How the Rebbe's Teachings Have Touched the Lives of Many
When reading the
parshah of Korach, I am always reminded of the beauty and depth of the Rebbe’s
teachings.
If there is one
pivotal point of the Rebbe’s towering persona; one essential teaching in which
his life’s work and mission lies distilled, it is love. Love of G-d, love of
Torah and love for his fellow Jew.
Anyone who studies
his teachings well, will discover this theme interlaced from cover to cover.
In his unique but
ingenious style, the Rebbe clears the pathway to the soul of each Jew and propels
the delicate approach of the flame of Torah that will ignite, upon contact, the
spark that lies inside.
In the parshah
of Korach we learn of how Moshe’s leadership was reconfirmed by some of the
most incredible acts of God described throughout the Torah and of the tragic
fate of those who participated in the mutiny against him.
Yet the Torah[1]
tells us about a most fascinating fact: ובני
קרח לא מתו, the
children of Korach were miraculously spared from death, despite being
swallowed by the earth together with their father and his followers.
Why were they
spared?
The chazal,
quoted by Rashi, tell us: “[although] they were originally involved in the
conspiracy, they contemplated repentance during the dispute; therefore, an
elevated area was set apart for them in Gehinnom, and they stayed there.”
This is puzzling
when taken at face value. The children of Korach took part in a most treacherous
scheme, along with the most devious characters, designed to unseat Moshe
Rabbeinu, the one human being who communicated with G-d at whim, the redeemer
of the Jewish people and their eternal leader. What’s more, not only did they
participate in the uprising, they partnered in instigating it!
Furthermore, not
only did Korach’s children survive, but they actually merited being the
ancestors of great Jews, such as Shmuel Hanavi, and twenty four entire
assemblies of prophets[2].
What did they do that was so meritorious? Why did Korach’s children merit to be
spared?
The Rebbe helps us
stop and reflect on this point[3]:
Because they contemplated repentance! They (merely) entertained the
thought of asking forgiveness for their misdeeds and returning to the rest
of am Yisrael.
Let us bear in
mind that their desire to repent remained lodged internally and was not actually
articulated at that time; they didn’t actually repent, they only considered
doing so. Yet not only were they spared from extinction, they were granted an
elevated space where they were contained[4],
and (38 years) later became the honorary ancestors of great Jewish people.
To
be sure, they actually composed some of the most prominent praises of the
Almighty, later to be recorded in the Tehillim of King David[5].
This episode highlights
the remarkable ability of a Jew to do Teshuvah, and return to his or her
Father in Heaven. It demonstrates that by merely entertaining the thought
of changing one’s ways and abandoning unproductive tendencies and behaviors,
one has the ability to lift oneself from the depths of depravity, and attain G-d’s
forgiveness, bringing blessing and merit to all their future generations. By
reacting positively to just one fleeting thought of doing good, we can reconnect
with G-d and tip the scales in our favor.
Throughout the
millennia of history there has never been a dearth of devoted Jewish leaders.
Some special leaders, though, stand apart. Of this elite group, the Rebbe is in
a class by himself, serving as the ultimate paradigm of Jewish leadership.
It was the Rebbe
who pioneered the global Jewish renaissance and teshuvah movement,
through which Jews have returned to Torah and Judaism in numbers unprecedented
in modern history. It was the Rebbe who was gifted with the foresight and
ingenuity to revitalize the Jewish landscape after it was decimated by the
holocaust. He succeeded because he truly understood and felt the potential that
lies at the heart of each Jewish soul, and taught how it can be reached and its
spark ignited.
Although he initiated
the baal teshuvah movement alone upon his assuming the mantle of the
Chabad leadership in 1950, once his work began to bear fruit and the truth and legitimacy
of his approach had been demonstrated, other groups eventually joined in the
effort as well.
As we study the
Parshah of Korach, we are reminded of his relentless pursuit to reach the soul
of each Jew and inspire it with the desire to return to G-d. Each Jew touched
by the Rebbe felt the love of God, love of Torah and love of a fellow Jew.
Today we
rededicate ourselves to all that he taught us about how to be a true Torah Jew,
which by the Rebbe’s definition, compels us to reach out to our brethren
wherever they may be, and help them both physically and spiritually, allowing
them to appreciate their true Jewish potential.
[1]) Bamidbar, 26:11.
[2]) Midrash Tanchuma, Korach, 12.
[3]) Based on Likutei Sichos, 33 p. 174.
[4]) It is worthwhile to mention that the Rebbe once
explained (5737 / 1977) that the children of Korach were held in a cave
underground, similar to the cave used by Lot, the Cave of the Patriarchs, and
the like. Once the generation of Korach had passed on they were allowed to
return to B’nei Yisrael.
Wednesday, June 13, 2012
May One Attend a Wedding During the 12 Month Mourning Period?
The halachah permits close relatives to attend a wedding with the proviso that they participate in some way, such as by helping to serve food and the like.
It is interesting to note that the Beis Meir (Yoreh Deah, 391) posits that the heter to participate by serving should apply all-the-more-so to those who wish to participate in a wedding that is not of a close relative. His logic is based on the fact that relatives usually participate in the wedding with a much greater degree of joy than a non relative. If so, the same heter should be applied to non-relatives. If they help serve the food, they too should be allowed to attend.
However, it appears to me that this logic is questionable.
The Ritva (Moed Katan 22b) explains the underlying principle behind the prohibition for an avel to participate in a simchah. He says: because the avel is instructed to remain focused on his own mourning for that period of time, he does not have the obligation to bring joy to the chassan and kallah in the first place.
Regarding close relatives though, because their absence at a wedding will undoubtedly bring pain to the chassan and kallah, they actually have a greater level of obligation to attend. Thus, the dispensation made possible by serving food becomes acceptable only at the wedding of close relatives, whereas the wedding of ordinary people cannot invoke this heter.
That said, it is nevertheless ok to go to the Chupah (even if there is music), and if one wishes to eat, it should be done in another room.
Tuesday, June 12, 2012
When Extended Prayer Leads to Inconveniencing Others
In
a scenario where one participates in a minyan metzumtzam (ten
people) and some participants engage in lengthy prayer, causing the minyan to
have to wait in order to repeat the Shemoneh Esrei (as
the Halachah mandates nine people to answer the brochos[i]). Is this appropriate?
Response:
It
is important to distinguish between one who is careful to pronounce each word
clearly and one who extends his prayer beyond that.
The
Talmud[ii] relates
that Rabbi Akiva would pray quickly when davening betzibur (with a minyan)
but when praying alone (beyichidus) “one would leave him in one corner
and find him later in another corner.”
Rambam[iii] therefore
states: One praying with a congregation should not lengthen his prayer excessively.
[However,] he may do so when praying alone.
The
Rema[iv] echoes
this ruling, and the poskim are critical of those who extend their prayer and cause the minyan to wait for
them, especially when there is only a minyan metzumtzam[v].
[In
fact one who deems it necessary to extend his prayer but is concerned that
others may be displeased with this, and as a result he may not be able to
concentrate on his prayer, he may in fact move back three steps when the chazzan
begins, and later return to his place and conclude his Shemoneh Esrei[vi].]
However,
the poskim[vii]
are equally clear that the minyan must wait for those participants who
are careful to say each word clearly [whoever they may be, even if they
are not the Rabbi[viii]],
being that the others who have not pronounced each word clearly have not prayed
appropriately.
[i]) Shulchan
Aruch Harav, 124:6.
[ii]) Brochos 31a
[iii]) Hilchos
Tefillah, 6:2
[iv]) Shulchan
Aruch, Hilchos Tefillah, 124:3
[v]) See
sources cited in Piskey Teshuvah 124:3:6, and fn. 48 where he specifically addresses
davening at length with a minyan metzumtzam.
[vi]) Magen
Avraham, 124:7; Mishna Berura, 124:13; Kaf Hachayim, 124:13.
[vii]) Magen
Avraham, ibid; Shulchan Aruch Harav, 124:5; Mishna Berura,
ibid.
[viii]) Siddur
Yaavetz, Hanhagas Chazaras Hatefillah, 1.
Why Was Only Miriam Afflicted with Leprosy?
Question:
It says in Beha'aloscha, that both Miriam and Aaron spoke against Moshe regarding the Cushite woman he had married (12.1). Then later it says that Miriam was afflicted with tzaraas (12.10).
From what I understand, if a person speaks loshen hara, three people are affected: the speaker, the listener, and the person being spoken about. If both Miriam and Aaron spoke loshon hara, why wasn't Aaron also afflicted?
Answer:
According Rabbi Akiva[i] and others[ii], Aharon, too, was smitten
with leprosy as a result of his participating in the discussion about Moshe.
Also, as a woman, Miriam
felt more passionately about the plight of Moshe’s wife, and therefore initiated
the conversation[iii].
The Torah therefore focuses primarily on the consequences that Miriam had to contend
with while only alluding to those experienced by Ahraon.
Friday, June 8, 2012
When a Name is Changed
Question:
Several years back my wife changed her name... my question is should the children born prior to the name change use the name of their mother that was in use when they were born or the name that their mother uses now when it comes to mi-shaberach prayers that use the name of the mother?
Answer:
Once a name has been changed or added, the new name is the operative one – especially in a case where the original is no longer used at all – and should be used for such purposes as being called up to the Torah and the like.
Sources:
(שם הגדולים, ספרים, תרגום יונתן ד"ה וכזה; דרכי חיים ושלום השמטות לסי' תתקכט; ילקוט אברהם ע' קפא, ב; ע"ע טעמי המנהגים ע' קה, שד"ח מערכט גט סי' מא:ד, ד"ה ועל מה שנהגו)
The Responsibility We Bear Towards Each Other
Taking
responsibility for ourselves is the key to growth in all facets of life, whether
financial, emotional, intellectual, or spiritual. But is there ever a time when
we are expected to take responsibility for the actions of others? To paraphrase
Cain, “am I my brother’s keeper?”
Our
sages teach[1], “Everything we are granted by
the Almighty is given to us on collateral”. What does this mean?
According
to Rabbi Shimon Duran (1361-1444)[2] our adherence to the Torah is
guaranteed by the collective body of the Jewish people, and God therefore rewards
– and exacts retribution from – the nation as a whole in response to the deeds
of individuals. As the Talmud teaches[3], “kulan areiveim zeh
ba’zeh”, each Jew is essentially responsible for every other.
Similarly,
continues Rabbi Shimon, before the Torah was given, the Jews were asked by God
to appoint guarantors[4] to ensure that it will be
safeguarded and adhered to. After a number of propositions, God finally
accepted their suggestion that the children assume the role of guarantying the
perpetuation and preservation of the Torah.
This
serves as an important precedent for the idea that we are required to assume some
level of responsibility for the actions of others. At its core, we are obligated
to make every possible effort to inspire, guide, convince, cajole or otherwise
charm, an individual who has strayed from the path of Torah to return to their
Father in Heaven[5].
In the
Torah portion of Bechukosai, the one we read last Shabbos, we are told
that at a time of divine retribution, “each man will stumble over his brother”[6]. The Talmud[7] interprets this to mean that
people will be held accountable (“stumble”) for the misdeeds of their fellow
(“over his brother”).
Chassidic
works explain[8] that
in essence, all the Torah’s admonitions contain great blessings albeit in disguise.
What blessing lies at the heart of this curse?
The
same collective bond that holds us liable for each other, serves as the means
by which we can be instrumental in benefitting each other, uplifting and
inspiring each other to strengthen our commitment and devotion to Hashem.
In
fact, sometimes we do this without being conscious of it at all. Although we may not be consciously focusing on reaching out to another person, but the fact that we are
internally bound to one another, “areivin zeh bazeh” affords us the
ability to uplift and inspire all those around us, even by simple actions.
It
behooves us to recognize that whatever we do and wherever we are, we can
strengthen the Jewish people as a whole. If we are in Shul or on vacation, at
work or at home, our actions always have an effect on others – even if we are
not conscious of it.
It
goes without saying that the same applies when we intentionally go the extra
mile to help another Jew. When a fellow Jew walks into Shul, we must extend a
helping hand and make them feel comfortable. When a fellow Jew is in need of
help, be it financial, emotional or spiritual, it is our duty to come to their
aid and be there for them.
Our
celebration of the holiday of Shavuos invokes the precious and unique bond that
we share with each other and reminds us of our responsibility (‘arvus’)
to our brethren. May we merit celebrating this holiday together “as one man
with one heart”[9] in
the Holy Land with the coming of Moshiach speedily in our days.
[1]) Ethics of the Fathers, 3:16.
[2]) Known as the Tashbetz in his work Magen
Avos on Ethics of the Fathers 3:16.
[3]) Sanhedrin 27b.
[4]) Shir Hashirim Rabbah, 1.
[5]) See Vayikra 19:17; Rambam, Hilchos
Deos 6:7.
[6]) Vayikra 26:37.
[7]) Sanhedrin 27b.
[8]) Likkutei Torah Bechukosai 48:2; Likutei
sichos vol. 7, p. 362.
[9]) Rashi, Shemos 19:2.
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