I received this from a sweet friend:
One of your posts on the blog the other day really caught my attention, and, if it's okay with you, I'd like to share some thoughts/observations (the blog post on dating from July 1st): I happen to know a lot of girls and a lot of guys, and I'm not even that social. I often try and set them up, figuring I don't really know but who knows anyway, and my ideas are constantly rejected for one reason and one reason only. The girl is not a size this or a size that, or she doesn't look a certain way (very frum guys are often more crude with the details but I feel no need to report in ways which is not cleaner). The point is, I have had hundreds of suggestions of often pretty girls shot down for looks only by guys who are frum, often not that much to look at themselves (I know, beside the point, but it is more aggravating to me when someone who clearly does not take care of his body is so particular).
Further, I know wonderful girls who haven't been on dates in years aside from one or two because the guys will only go for certain looks. It's disgusting and, in my opinion, it's actually worse in our community than in the secular society. The rest of society is obsessed with physicality and we claim not to be, as we should, but the truth is that at least the modern and centrist/ right wing modern elements of the community use looks exclusively as the first criteria in dating. Not to say people marry for looks, but who people initially decide to date is based entirely on that. One very frum boy even told me his rebbe told him the more of shas he knew, the [here he used a word that describes the weather in August as opposed to the weather in May] the girl Hashem would send him. WHAT>YQ&&!!!??
But that's not the end of it. Girls of different stripes and backgrounds talk to me about this issue. I know one girl who inherently distrusts all guys now based on the fact that she thinks they're all motivated by physicality only and says she doesn't think she'll be able to have a normal sexual relationship when she does get married because her distrust of frum men has grown so high. I know another girl, frum and still is, who often dresses more promiscuously now than she once did saying, "I don't really believe in dressing this way but I can't change the society I live in and this is the only way I can really date men." I know another girl, also pretty frum that says she wears tznius clothing but tries to make sure it's as tight as possible so that men she might be dating won't be looking for other women because she doesn't trust them. MY POINT? If we think women are not noticing the attitudes of the men, they are. It is having an incredibly destructive effect on b'nos yisrael. It is messing with their minds, their views of relationships, self esteem, affecting their values and the way they dress. It has caused a crisis of faith for someone I know and it is not a peripheree issue yet no one is addressing it.
I apologize if this came across as a rant, but I feel that the leadership of our community has severely underestimated the ethical problem this signifies in our community. Even when people come to recognize the problem, they view it as a problem of men's values at most affecting women who cannot find a date. The truth is that it affects hundreds of women, ugly and gorgeous the same, by perverting the values that should be at the center of a healthy Jewish relationship and forever corrupting many women (and the more pristine "pure" ones seem to be falling harder in my estimation). Additionally, in my time as a psychologist I have seen an extraordinary number of affairs and the like among frum people (who look frum, act frum, and have relations with multiple partners). Often, looks and sexual urges are blamed. I'm just saying it's worse than people think and I think it may be the communities largest problem. Thanks for listening and I would like to discuss this. How did a whole society become this obsessed? How could one even begin to help?
Kol tuv.
Thoughts?
Shiurim on the topic of kedusha, here and here, and preparation for rosh hashana in hebrew here - it's never too early. Tomorrow Yaakov Zalmen ben Faige Rivka is having surgery - PLEASE Daven.
Tuesday, July 6, 2010
Monday, July 5, 2010
Happy Independence Day!!:)
"How often we fail to realize our good fortune in living in a country where happiness is more than a lack of tragedy."
"America is much more than a geographical fact. It is a political and moral fact - the first community in which men set out in principle to institutionalize freedom, responsible government, and human equality."
Adlai Stevenson
America is another name for opportunity. Our whole history appears like a last effort of divine providence on behalf of the human race.
Ralph Waldo Emerson
Those who won our independence believed liberty to be the secret of happiness and courage to be the secret of liberty.
Louis D. Brandeis
A person doesn't have to dislike or be indifferent to a friend's child in order to love his own.
America has been WONDERFUL to all peoples and to Jews in particular. The Land welcomed us, embraced us and enabled us to flourish economically and spiritually. Also, much of the economic and spiritual existence of the Land Of Israel depends upon the success of American Jewry. In addition - there are so many national holidays where people get off from work!!:)
Europe was a miserable place for Jews to be. We are glad we left and feel fortunate to have come to the land of opportunity. Of course the country is not perfect but which country is?!
Israel? Israel is like my child. I love him the most and want to live under one roof with him. When I am away from my child I actively anticipate returning. Every moment with him is a pleasure.
But that doesn't mean that I don't appreciate my friend's child. He, too, is special. Just not the apple of my eye.
May we all be zoche to live in Israel - while not forgetting the greatness of America. In the words of the tzadikim - "A Malchus Shel Chesed."
Love and Blessings:):)
"America is much more than a geographical fact. It is a political and moral fact - the first community in which men set out in principle to institutionalize freedom, responsible government, and human equality."
Adlai Stevenson
America is another name for opportunity. Our whole history appears like a last effort of divine providence on behalf of the human race.
Ralph Waldo Emerson
Those who won our independence believed liberty to be the secret of happiness and courage to be the secret of liberty.
Louis D. Brandeis
A person doesn't have to dislike or be indifferent to a friend's child in order to love his own.
America has been WONDERFUL to all peoples and to Jews in particular. The Land welcomed us, embraced us and enabled us to flourish economically and spiritually. Also, much of the economic and spiritual existence of the Land Of Israel depends upon the success of American Jewry. In addition - there are so many national holidays where people get off from work!!:)
Europe was a miserable place for Jews to be. We are glad we left and feel fortunate to have come to the land of opportunity. Of course the country is not perfect but which country is?!
Israel? Israel is like my child. I love him the most and want to live under one roof with him. When I am away from my child I actively anticipate returning. Every moment with him is a pleasure.
But that doesn't mean that I don't appreciate my friend's child. He, too, is special. Just not the apple of my eye.
May we all be zoche to live in Israel - while not forgetting the greatness of America. In the words of the tzadikim - "A Malchus Shel Chesed."
Love and Blessings:):)
Saturday, July 3, 2010
Zachor
I know a tzaddik who sets aside time every day [!] to think about the holocaust. In this spirit I present the following post [and future ones as well bl"n]. This is taken [with permission] from "holocaustmemoirs.blogspot.com".
ANGEL OF AUSCHWITZ: TILLA RINDER YOGEL (1922-1984)
When Tilla Rinder was deported to the death camp of Auschwitz-Birkenau in 1942, she found a world of evil and brutality where inmates lost their autonomy, their dignity, and usually their lives. Here she embarked on a personal mission to uplift despairing spirits and carry out acts of kindness. In her defiance of the Nazi regime she repeatedly risked her life.Tilla was born in 1922, the firstborn of Gershon Moshe and Tova Raizel Rinder's four children. The Rinders were a family of hasidic origin from Teshen (Cieszyn) Poland, near the Czech border. Her mother, always involved in good deeds (hesed), would send Tilla out to deliver food packages to the needy. Tova Raizel not only tutored her three daughters daily in Jewish studies in their early years, but also considered it her duty to refine their character traits. By the time Tilla studied in a Bais Yaakov high school, she was an outstanding student, well liked by her peers.When World War II broke out and the increasing darkness gathered over Europe, 16 year-old Tilla went to Czechoslovakia with a group of Bais Yaakov girls who hoped to escape to Israel. This plan failed because of the rapid Nazi advances. The group only reached Nitra in Slovakia, where work and lodgings were arranged for them within the community. When Tilla heard about a Bais Yaakov teachers' seminary in nearby Topolčany, Bratislava, she left the relative security of Nitra to study under Tzila Orlean, a gifted young teacher who had relocated from the main Cracow seminary. Teacher and student became close friends.
In 1942 both women were deported to Auschwitz, where Tilla remained for three years until the liberation. It was among the horrors of the women's camp of Auschwitz-Birkenau that this quiet, modest young girl became a source of spiritual strength and unflagging kindness to her fellow inmates in their desperate situation. Her primary focus was on helping others, while she herself "seemed to get by on nothing," according to Pearl Benisch in To Vanquish the Dragon (Feldheim 1991), and corroborated by others. Tzila Orlean, who was appointed head nurse in the camp infirmary, was also renowned in the women's camp for her leadership, goodness and courage. In her book, Mrs. Benisch explains how Tzila organized a network of kindness by planting her former students in strategic places around the camp.In moving terms Mrs. Benisch tells of her reunion with Tilla and Tzila at Auschwitz-Birkenau. When Tilla and Tzila heard that a transport had arrived from Cracow, they along with Toni Katz of Teshen, went out to greet the traumatized girls. Pearl and her friends felt revived as soft, gentle voices whispered "Gut Shabbos" to them in the midst of hell. This warm greeting and the help they later received was dangerous for its initiators who were strictly forbidden to approach new arrivals.Mrs. Benisch describes Tilla as "a beautiful girl with rich blonde curls framing an angelic face and blue smiling eyes ever full of love." Tilla and Toni Katz later saved Pearl and three of her friends who were confined in a doomed area of the camp by returning them at night to a regular barrack. She relates how on another occasion, unable to bear the desperate cries from Block 25, the final station before the gas chambers, Tilla climbed up alone to the window of "the Dead Block, for those who were deathly ill, forced it open, and distributed water and food. She did all this under the noses of the SS sentries. Angels are invisible." When Tzila heard this, she proudly admitted that her student had surpassed her.As Tilla knew German and French, she became a secretary in the infirmary offices. After working there in the mornings, she would slip out whenever possible to help others. At night, while others collapsed on their bunks in exhaustion, she made frequent dangerous forays back and forth from one barracks to another, bringing medication to the sick who feared to go to the infirmary, water to the fevered, very often handing over her own precious bread ration or cup of water, apologizing that she could not do more to help. Being outdoors was forbidden, and she could have been shot at any time.
In her book Rays of Light, Pesa Sheroshewski describes her first glimpse of Tilla in the infirmary as she distributed barley broth to a shrieking bunch of sick women - her calm smiling presence restoring order immediately - and how she comforted each agitated individual. After they had a short conversation, Pesa, finally uplifted in spirit, confided in Tilla that strangely, though they had just met, she felt very close to her.Tilla lost her job as secretary after a Polish collaborator reported her actions to the Nazis. Soon she was posted as a nurse in the infirmary, where she was the lifeline for many. Both she and Tzila Orlean devised daring strategies to save their patients from the gas chambers. Mrs. Sheroshewski tells how Tilla tampered with the list of those designated for death after a Nazi selection. She stole ten index cards in one night, saving the lives of ten women. Making light of the risk she had taken, Tilla said, "Even if I were to die for that, I'd be happy. Better to die with merit than live as a traitor."The two women were so widely respected that they did not hesitate to confront the SS doctors and plead for the lives of sick patients. Once Tilla even approached Mengele himself, believing her parents might be part of an incoming transport, but they were not located. Tzila told how Tilla concealed frail sick women at those perilous times when a selection was imminent. She concealed one in her bed, one under her bed, dragging others off temporarily to safer places. She even draped a white apron around one sick girl so she would look like a nurse. However, when she was asked to draw up a list of the sick for a forthcoming selection, she decided to quit nursing and join the regular work detail. She would not collaborate in the murder of her fellow Jews. A letter that reached her sister Ziporah (eight years her junior) at Bergen-Belsen shows Tilla's strong ethical stance in an environment where people over 40 rarely survived. Painstakingly written on scraps of paper, it was pieced together and read aloud in the camp: "Dear Feigush, Remember our background. Behave in a proper Jewish way. Help older people. Make sure you help one another. Strengthen yourself as a human being!" The message had a dramatic impact on the bystanders and reduced many to tears.After her release from Birkenau,
Tilla immigrated to Israel in 1947. She stayed with Tzila Orlean in Jerusalem, where she was employed at the Weingarten orphanage for girls. She married Rabbi Avraham Yogel, the son of Rabbi Shabtai Yogel, head of the yeshiva of Slonim, who had come to Israel before World War II. The couple lived in Ramat Gan with their two children, son Gershon and daughter Yonah. There Tilla devoted the rest of her life to good deeds (hesed), helping the poor, the lonely, and the handicapped. Although she never spoke about her remarkable activities in Auschwitz, a number of grateful women she had saved from death named their children Tilla in her honor.It was only after her death at 62 from a difficult illness that Tilla's family and friends spoke out in praise and documented her deeds. They noted her distress when her strength gave out and she had to curtail her activities. When her sister, Ziporah Feldman, visited Tilla in the hospital during her final days, she was not surprised to be sent around to the beds of various patients to assist them. Tilla also refused to have her ask a nurse for a pain-killer because "they work so hard and are eating now.""She outdid us all," was the tribute of Rebbetzin Sorotzkin (the former Tzila Orlean), who praised her friend's piety and amazing acts as the "White Angel of Auschwitz" and thereafter. Rivka Horowitz Pinkusewitz spoke of "her fear of Heaven her modesty, her self-denial." All agreed that this pure soul had dedicated her life to eternal Jewish values and tried her utmost to make the world a better and happier place.
ANGEL OF AUSCHWITZ: TILLA RINDER YOGEL (1922-1984)
When Tilla Rinder was deported to the death camp of Auschwitz-Birkenau in 1942, she found a world of evil and brutality where inmates lost their autonomy, their dignity, and usually their lives. Here she embarked on a personal mission to uplift despairing spirits and carry out acts of kindness. In her defiance of the Nazi regime she repeatedly risked her life.Tilla was born in 1922, the firstborn of Gershon Moshe and Tova Raizel Rinder's four children. The Rinders were a family of hasidic origin from Teshen (Cieszyn) Poland, near the Czech border. Her mother, always involved in good deeds (hesed), would send Tilla out to deliver food packages to the needy. Tova Raizel not only tutored her three daughters daily in Jewish studies in their early years, but also considered it her duty to refine their character traits. By the time Tilla studied in a Bais Yaakov high school, she was an outstanding student, well liked by her peers.When World War II broke out and the increasing darkness gathered over Europe, 16 year-old Tilla went to Czechoslovakia with a group of Bais Yaakov girls who hoped to escape to Israel. This plan failed because of the rapid Nazi advances. The group only reached Nitra in Slovakia, where work and lodgings were arranged for them within the community. When Tilla heard about a Bais Yaakov teachers' seminary in nearby Topolčany, Bratislava, she left the relative security of Nitra to study under Tzila Orlean, a gifted young teacher who had relocated from the main Cracow seminary. Teacher and student became close friends.
In 1942 both women were deported to Auschwitz, where Tilla remained for three years until the liberation. It was among the horrors of the women's camp of Auschwitz-Birkenau that this quiet, modest young girl became a source of spiritual strength and unflagging kindness to her fellow inmates in their desperate situation. Her primary focus was on helping others, while she herself "seemed to get by on nothing," according to Pearl Benisch in To Vanquish the Dragon (Feldheim 1991), and corroborated by others. Tzila Orlean, who was appointed head nurse in the camp infirmary, was also renowned in the women's camp for her leadership, goodness and courage. In her book, Mrs. Benisch explains how Tzila organized a network of kindness by planting her former students in strategic places around the camp.In moving terms Mrs. Benisch tells of her reunion with Tilla and Tzila at Auschwitz-Birkenau. When Tilla and Tzila heard that a transport had arrived from Cracow, they along with Toni Katz of Teshen, went out to greet the traumatized girls. Pearl and her friends felt revived as soft, gentle voices whispered "Gut Shabbos" to them in the midst of hell. This warm greeting and the help they later received was dangerous for its initiators who were strictly forbidden to approach new arrivals.Mrs. Benisch describes Tilla as "a beautiful girl with rich blonde curls framing an angelic face and blue smiling eyes ever full of love." Tilla and Toni Katz later saved Pearl and three of her friends who were confined in a doomed area of the camp by returning them at night to a regular barrack. She relates how on another occasion, unable to bear the desperate cries from Block 25, the final station before the gas chambers, Tilla climbed up alone to the window of "the Dead Block, for those who were deathly ill, forced it open, and distributed water and food. She did all this under the noses of the SS sentries. Angels are invisible." When Tzila heard this, she proudly admitted that her student had surpassed her.As Tilla knew German and French, she became a secretary in the infirmary offices. After working there in the mornings, she would slip out whenever possible to help others. At night, while others collapsed on their bunks in exhaustion, she made frequent dangerous forays back and forth from one barracks to another, bringing medication to the sick who feared to go to the infirmary, water to the fevered, very often handing over her own precious bread ration or cup of water, apologizing that she could not do more to help. Being outdoors was forbidden, and she could have been shot at any time.
In her book Rays of Light, Pesa Sheroshewski describes her first glimpse of Tilla in the infirmary as she distributed barley broth to a shrieking bunch of sick women - her calm smiling presence restoring order immediately - and how she comforted each agitated individual. After they had a short conversation, Pesa, finally uplifted in spirit, confided in Tilla that strangely, though they had just met, she felt very close to her.Tilla lost her job as secretary after a Polish collaborator reported her actions to the Nazis. Soon she was posted as a nurse in the infirmary, where she was the lifeline for many. Both she and Tzila Orlean devised daring strategies to save their patients from the gas chambers. Mrs. Sheroshewski tells how Tilla tampered with the list of those designated for death after a Nazi selection. She stole ten index cards in one night, saving the lives of ten women. Making light of the risk she had taken, Tilla said, "Even if I were to die for that, I'd be happy. Better to die with merit than live as a traitor."The two women were so widely respected that they did not hesitate to confront the SS doctors and plead for the lives of sick patients. Once Tilla even approached Mengele himself, believing her parents might be part of an incoming transport, but they were not located. Tzila told how Tilla concealed frail sick women at those perilous times when a selection was imminent. She concealed one in her bed, one under her bed, dragging others off temporarily to safer places. She even draped a white apron around one sick girl so she would look like a nurse. However, when she was asked to draw up a list of the sick for a forthcoming selection, she decided to quit nursing and join the regular work detail. She would not collaborate in the murder of her fellow Jews. A letter that reached her sister Ziporah (eight years her junior) at Bergen-Belsen shows Tilla's strong ethical stance in an environment where people over 40 rarely survived. Painstakingly written on scraps of paper, it was pieced together and read aloud in the camp: "Dear Feigush, Remember our background. Behave in a proper Jewish way. Help older people. Make sure you help one another. Strengthen yourself as a human being!" The message had a dramatic impact on the bystanders and reduced many to tears.After her release from Birkenau,
Tilla immigrated to Israel in 1947. She stayed with Tzila Orlean in Jerusalem, where she was employed at the Weingarten orphanage for girls. She married Rabbi Avraham Yogel, the son of Rabbi Shabtai Yogel, head of the yeshiva of Slonim, who had come to Israel before World War II. The couple lived in Ramat Gan with their two children, son Gershon and daughter Yonah. There Tilla devoted the rest of her life to good deeds (hesed), helping the poor, the lonely, and the handicapped. Although she never spoke about her remarkable activities in Auschwitz, a number of grateful women she had saved from death named their children Tilla in her honor.It was only after her death at 62 from a difficult illness that Tilla's family and friends spoke out in praise and documented her deeds. They noted her distress when her strength gave out and she had to curtail her activities. When her sister, Ziporah Feldman, visited Tilla in the hospital during her final days, she was not surprised to be sent around to the beds of various patients to assist them. Tilla also refused to have her ask a nurse for a pain-killer because "they work so hard and are eating now.""She outdid us all," was the tribute of Rebbetzin Sorotzkin (the former Tzila Orlean), who praised her friend's piety and amazing acts as the "White Angel of Auschwitz" and thereafter. Rivka Horowitz Pinkusewitz spoke of "her fear of Heaven her modesty, her self-denial." All agreed that this pure soul had dedicated her life to eternal Jewish values and tried her utmost to make the world a better and happier place.
Talya Wolfson On Pinchas And Leadership
Hi guys...Sorry a little late this week! I hope everyone had an awesome week...and has an awesome awesome shabbat!
This week as we read Parshat Pinchas, as we read about the passing of the torch from Moshe to Yeshoshu, we learn a few valuable lessons about what it means to be a true leader. I hope in understanding the different stories of the parsha together we can find the leader inside each of us! Parshat Pinchas begins with the conclusion of the story that we began to read last week.
Hashem spoke to Moshe, saying: Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal (Bamidbar 25:10-11)After what seems to be the conclusion of this strange episode with Pinchas, the Torah then tells us:The name of the Israelite man who was killed, who was slain with the Midianite woman was Zimri the son of Salu, the prince of the Shimonites (Bamidbar 25:15). Upon reading these verses, we must ask why it is only now that the Torah fills us in on the details about the name of the perpetrators. Surely it would have been more fitting to include these facts when first describing the incident? Perhaps an even greater question that begs to be answered is why we find these verses here at all? Why it was necessary to separate these verses from the first half of the story that we read in last week’s parsha? It would seem that there must be a link to the Pinchas story and the other events that we find in this parsha.
Let us explore what this underlying theme might and in so doing gain a better understanding of the lesson to be learned from Pinchas by looking closer at the text. In order to appreciate fully the importance of the story of Pinchas in the context of our parsha, we must be aware that the Israelite he killed was not an ordinary man, but a prince, a leader of the Jewish people at that time. While the Torah goes out of its way to tell us that Zimri was a prince - a prominent member of the society, the Torah reminds us that Pinchas was not a man of great distinction within Klal Yisrael. In describing Pinchas’ actions, Hashem says that Pinchas was betocham - among them (Bamidbar 25:11). Although Pinchas was ultimately to become a Kohein and an important figure in Klal Yisrael, when we first meet him, he was just one among the many. In fact, Rashi explains that the Torah tells us that Pinchas was a descendant of Aharon HaKohen, specifically because the other tribes scorned Pinchas for his actions, saying that it was unjust that he, the son of an idol worshiper (Yitro), killed a prince of the Israelites. Rashi’s understanding of the text only highlights further that Pinchas was not a man of great prominence at the time. And yet, it was Pinchas, a seemingly undistinguished character, that was able to remove the anger from Hashem and was given only then given the honor of the priesthood. Shira Smiles points out that the fact that Pinchas was described as being among the people provides even greater insight into the man Pinchas was. He was acting from among them, he was acting on their behalf. He understood that if he did not act now, the plague would continue and hundreds more would be killed. We learn here an important lesson about what it means to be a leader. A true leader is someone who acts on behalf of the people – not for the sake of earning a high status or reward. In the case of Pinchas, he was willing even to risk his status among the people, as he knew that he would face ridicule and criticism from the others for his zealous act.
The Mishnah in Pirkei Avot tells us: Who is honored? He that honors his fellow men as it is written, "For those who honor me I will honor (4:1). Indeed, we find that when Pinchas honored others, Hashem granted him the honor of the kehuna. And perhaps this is the reason that Pinchas had to be granted the kehuna, even though he was already in-line to inherit this honor as the grandson of Aharon HaKohen. It was only once he demonstrated the qualities of a Kohen, the ability to sacrifice oneself for others, that Pinchas was granted this great honor. In Judaism, leadership is not determined by status or titles; it is only when that person lives up to potential he has inherited that determines whether he is a true leader.
With this understanding of the story of Pinchas, we can better appreciate the story of the daughters of Tzelophchad. These five women approach Moshe and request that becasuse their father had no sons, they should inherit their fathers’ portion of land. They stood before Moshe and before Eleazar the Kohen and before the princes and the entire congregation of at the entrance to the Tent of Meeting (Bamidbar 27:2).The Torah goes out of its way to tell us that they stood before all of the leaders as well as the entire congregation to make this request.Like Pinchas, these women were not prominent members in the community. Like Pinchas, they knew that their request might be rejected and the rest of the nation may even scorn them for making such a request. And still, they were willing and able to stand up for what they believed. Finally, like Pinchas who was both the descendent of an idol-worshiper and the grandson of the esteemed Aharon HaKohen, the daughters of Tzelophchad seem to have an ambiguous lineage. On the one hand, Tzelopchad is remembered as a sinner - as he was the infamous woodchopper that transgressed shabbat and was punsihed by death. On the other hand, Rabbi Akiva argues that he was a righteous man, who transgressed shabbat only in hopes to prove to the people the harsh consquences of violating Shabbat.
I think that perhaps the ambiguity of their lineage is intentional - the Torah wants to remind us once more that leaders are not determined by their lineage but by who they are, how they act, and what their intentions are. And so the daughters of Tzelopchad teach a similar, but slightly different lesson than Pinchas – and I think perhaps the Torah wants us to learn these lessons simultaneously.Though Pinchas’ zealous and violent act was appropriate and commendable given the circumstances he was in, the Torah teaches us that this is not the only way to be a leader, this is not the only way to stand up for what we believe in. The daughters of Tzelopchad approach their leaders in a most respectful and honorable way by posing their request to the leaders of the time. And for this reason, they are granted their request and have the honor of establishing this law of inheritance for the rest of eternity. Finally, it is in this same parsha that we read about the passage of the leadership from Moshe to Yehoshua. As the greatest leader of the Jewish people hands down his torch to the next great leader, it is essential that the Jewish people understand what it is to be a true leader. There may be times that call for the zealousness of Pinchas, or there may be times that require the modest and respectful questions modeled by the daughters of Tzelophchad. Whoever we are, wherever we come from, and whatever qualities we have inherited, each one of us has the potential to be a leader in our own way. We must remember always that those who chase honor do not achieve it - but those who honor others are the most honorable of all. Perhaps during this most pivotal time in the Jewish calendar, as we feel the loss of the Beit Hamikdash most intensely, may we all see ourselves as being among the people while also beleiving that each of us can make a difference. Let us remember that some of the most influential leaders in our past have come from among the people - and let us be inspired to live up to the potential each on of us has inherited to be the very best we can - for that is what marks a true leader.
SHABBAT SHALOM!
This week as we read Parshat Pinchas, as we read about the passing of the torch from Moshe to Yeshoshu, we learn a few valuable lessons about what it means to be a true leader. I hope in understanding the different stories of the parsha together we can find the leader inside each of us! Parshat Pinchas begins with the conclusion of the story that we began to read last week.
Hashem spoke to Moshe, saying: Phinehas the son of Eleazar the son of Aaron the kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal (Bamidbar 25:10-11)After what seems to be the conclusion of this strange episode with Pinchas, the Torah then tells us:The name of the Israelite man who was killed, who was slain with the Midianite woman was Zimri the son of Salu, the prince of the Shimonites (Bamidbar 25:15). Upon reading these verses, we must ask why it is only now that the Torah fills us in on the details about the name of the perpetrators. Surely it would have been more fitting to include these facts when first describing the incident? Perhaps an even greater question that begs to be answered is why we find these verses here at all? Why it was necessary to separate these verses from the first half of the story that we read in last week’s parsha? It would seem that there must be a link to the Pinchas story and the other events that we find in this parsha.
Let us explore what this underlying theme might and in so doing gain a better understanding of the lesson to be learned from Pinchas by looking closer at the text. In order to appreciate fully the importance of the story of Pinchas in the context of our parsha, we must be aware that the Israelite he killed was not an ordinary man, but a prince, a leader of the Jewish people at that time. While the Torah goes out of its way to tell us that Zimri was a prince - a prominent member of the society, the Torah reminds us that Pinchas was not a man of great distinction within Klal Yisrael. In describing Pinchas’ actions, Hashem says that Pinchas was betocham - among them (Bamidbar 25:11). Although Pinchas was ultimately to become a Kohein and an important figure in Klal Yisrael, when we first meet him, he was just one among the many. In fact, Rashi explains that the Torah tells us that Pinchas was a descendant of Aharon HaKohen, specifically because the other tribes scorned Pinchas for his actions, saying that it was unjust that he, the son of an idol worshiper (Yitro), killed a prince of the Israelites. Rashi’s understanding of the text only highlights further that Pinchas was not a man of great prominence at the time. And yet, it was Pinchas, a seemingly undistinguished character, that was able to remove the anger from Hashem and was given only then given the honor of the priesthood. Shira Smiles points out that the fact that Pinchas was described as being among the people provides even greater insight into the man Pinchas was. He was acting from among them, he was acting on their behalf. He understood that if he did not act now, the plague would continue and hundreds more would be killed. We learn here an important lesson about what it means to be a leader. A true leader is someone who acts on behalf of the people – not for the sake of earning a high status or reward. In the case of Pinchas, he was willing even to risk his status among the people, as he knew that he would face ridicule and criticism from the others for his zealous act.
The Mishnah in Pirkei Avot tells us: Who is honored? He that honors his fellow men as it is written, "For those who honor me I will honor (4:1). Indeed, we find that when Pinchas honored others, Hashem granted him the honor of the kehuna. And perhaps this is the reason that Pinchas had to be granted the kehuna, even though he was already in-line to inherit this honor as the grandson of Aharon HaKohen. It was only once he demonstrated the qualities of a Kohen, the ability to sacrifice oneself for others, that Pinchas was granted this great honor. In Judaism, leadership is not determined by status or titles; it is only when that person lives up to potential he has inherited that determines whether he is a true leader.
With this understanding of the story of Pinchas, we can better appreciate the story of the daughters of Tzelophchad. These five women approach Moshe and request that becasuse their father had no sons, they should inherit their fathers’ portion of land. They stood before Moshe and before Eleazar the Kohen and before the princes and the entire congregation of at the entrance to the Tent of Meeting (Bamidbar 27:2).The Torah goes out of its way to tell us that they stood before all of the leaders as well as the entire congregation to make this request.Like Pinchas, these women were not prominent members in the community. Like Pinchas, they knew that their request might be rejected and the rest of the nation may even scorn them for making such a request. And still, they were willing and able to stand up for what they believed. Finally, like Pinchas who was both the descendent of an idol-worshiper and the grandson of the esteemed Aharon HaKohen, the daughters of Tzelophchad seem to have an ambiguous lineage. On the one hand, Tzelopchad is remembered as a sinner - as he was the infamous woodchopper that transgressed shabbat and was punsihed by death. On the other hand, Rabbi Akiva argues that he was a righteous man, who transgressed shabbat only in hopes to prove to the people the harsh consquences of violating Shabbat.
I think that perhaps the ambiguity of their lineage is intentional - the Torah wants to remind us once more that leaders are not determined by their lineage but by who they are, how they act, and what their intentions are. And so the daughters of Tzelopchad teach a similar, but slightly different lesson than Pinchas – and I think perhaps the Torah wants us to learn these lessons simultaneously.Though Pinchas’ zealous and violent act was appropriate and commendable given the circumstances he was in, the Torah teaches us that this is not the only way to be a leader, this is not the only way to stand up for what we believe in. The daughters of Tzelopchad approach their leaders in a most respectful and honorable way by posing their request to the leaders of the time. And for this reason, they are granted their request and have the honor of establishing this law of inheritance for the rest of eternity. Finally, it is in this same parsha that we read about the passage of the leadership from Moshe to Yehoshua. As the greatest leader of the Jewish people hands down his torch to the next great leader, it is essential that the Jewish people understand what it is to be a true leader. There may be times that call for the zealousness of Pinchas, or there may be times that require the modest and respectful questions modeled by the daughters of Tzelophchad. Whoever we are, wherever we come from, and whatever qualities we have inherited, each one of us has the potential to be a leader in our own way. We must remember always that those who chase honor do not achieve it - but those who honor others are the most honorable of all. Perhaps during this most pivotal time in the Jewish calendar, as we feel the loss of the Beit Hamikdash most intensely, may we all see ourselves as being among the people while also beleiving that each of us can make a difference. Let us remember that some of the most influential leaders in our past have come from among the people - and let us be inspired to live up to the potential each on of us has inherited to be the very best we can - for that is what marks a true leader.
SHABBAT SHALOM!
Thursday, July 1, 2010
Loking For Love In All The Wrong Places
I am distressed. We are trying to build the Jewish Nation!!! This is done by bringing men and women together. But many young religious men are in their late 20's and 30's and .. nothing. Single as a newborn baby. WHY?
I will tell you why!
Because many guys [NOT ALL!] will only meet a girl if she looks like a movie star, and most girls don't. How do I know this [not that most girls don't look like movie stars, even though I don't go to movies, but that they will only meet her if she looks like a movie star]? Because people who try to set them up say so. What is worse is that they are not even ashamed to admit it! They won't date her without a picture [from facebook to the chuppah]. They will reject ten names in a row because - they just look like regular pretty girls.
Those faithful to Torah values all believe that what really matters is a girl's character, her depth, her spirituality, her dedication to eternal values, her desire to be holy and pure etc. Looks are of minimal importance, only so that there should be a basic attraction between the couple. But today [I am told] looks are IT. That is the first thing on the list. The other things are important .... for Artscroll books on marriage. But what REALLY matters is her looks. If my eyes aren't popping out - forget about it.
SUPERFICIALITY!!!! OY YOY YOY! This is what Yeshivos are producing? This phenomenon is diametrically opposed to EVERYTHING we are trying to convey to the next generation. The ikker is her NESHAMA, not her guf!! But they live otherwise. When they finally get married they can sing "sheker yiras Hashem, isha yaffa he tis'hallal". The marriage is predicated upon externals and is therefore corrupt to start with.
Let's say she IS beautiful. Will this make the boy happy? Well, lets go to our models [tarti mashma], Hollywood stars. They ALL [or almost all] have extremely dysfunctional relationships [see People Magazine. Or better yet - don't see People Magazine]. They NEVER remain with the same partner for any significant period of time. Why? They are gorgeous?! Everything should be perfect and their men should walk around on cloud nine.
The answer is that there is no correlation between a successful relationship and the woman's physical appearance. I am not saying that she should be ugly in his eyes but after a basic attraction what really matters in the relationship is invisible to the human eye. When a woman has bad character, when she is mean or vengeful, she is UGLY, regardless of her smooth skin or eye color.
Also, even if she is beautiful, it isn't so exciting to look at after the 30,000th time you've seen her. And after a while the beauty fades and she begins to look like a grandmother - because that is what she is.
So sweetest single friends, please try to see beyond the superficial externals and give the girl a chance, even if she looks like a regular person. The future of the Jewish people - and your own legacy - depends on it.
Love and blessings and a BLISSFUL Shabbos!!!
PS - Feel free to connect this to the end of last weeks parsha.
PPS - I am told that Rivka bas Yael Razel [who fell off the roof] woke up from her coma and recognized her parents BARUCH HASHEM [!!!] but has a long road to recovery so please keep her in your tefillos.
I will tell you why!
Because many guys [NOT ALL!] will only meet a girl if she looks like a movie star, and most girls don't. How do I know this [not that most girls don't look like movie stars, even though I don't go to movies, but that they will only meet her if she looks like a movie star]? Because people who try to set them up say so. What is worse is that they are not even ashamed to admit it! They won't date her without a picture [from facebook to the chuppah]. They will reject ten names in a row because - they just look like regular pretty girls.
Those faithful to Torah values all believe that what really matters is a girl's character, her depth, her spirituality, her dedication to eternal values, her desire to be holy and pure etc. Looks are of minimal importance, only so that there should be a basic attraction between the couple. But today [I am told] looks are IT. That is the first thing on the list. The other things are important .... for Artscroll books on marriage. But what REALLY matters is her looks. If my eyes aren't popping out - forget about it.
SUPERFICIALITY!!!! OY YOY YOY! This is what Yeshivos are producing? This phenomenon is diametrically opposed to EVERYTHING we are trying to convey to the next generation. The ikker is her NESHAMA, not her guf!! But they live otherwise. When they finally get married they can sing "sheker yiras Hashem, isha yaffa he tis'hallal". The marriage is predicated upon externals and is therefore corrupt to start with.
Let's say she IS beautiful. Will this make the boy happy? Well, lets go to our models [tarti mashma], Hollywood stars. They ALL [or almost all] have extremely dysfunctional relationships [see People Magazine. Or better yet - don't see People Magazine]. They NEVER remain with the same partner for any significant period of time. Why? They are gorgeous?! Everything should be perfect and their men should walk around on cloud nine.
The answer is that there is no correlation between a successful relationship and the woman's physical appearance. I am not saying that she should be ugly in his eyes but after a basic attraction what really matters in the relationship is invisible to the human eye. When a woman has bad character, when she is mean or vengeful, she is UGLY, regardless of her smooth skin or eye color.
Also, even if she is beautiful, it isn't so exciting to look at after the 30,000th time you've seen her. And after a while the beauty fades and she begins to look like a grandmother - because that is what she is.
So sweetest single friends, please try to see beyond the superficial externals and give the girl a chance, even if she looks like a regular person. The future of the Jewish people - and your own legacy - depends on it.
Love and blessings and a BLISSFUL Shabbos!!!
PS - Feel free to connect this to the end of last weeks parsha.
PPS - I am told that Rivka bas Yael Razel [who fell off the roof] woke up from her coma and recognized her parents BARUCH HASHEM [!!!] but has a long road to recovery so please keep her in your tefillos.
Tzvi Moshe On Pinchas
The story of Pinchas is interesting in that it spans two Parshios. Let’s see what we can make of this.
Last week, Parshas Balak ended as follows: The women of Moav were enticing the Jewish people into sin. Hashem, disgusted by the situation wrought plague upon the Jews. The situation progressed until two people, one a Jew, one a Moabite woman were engaged in a serious sin of promiscuity in public! So one man; Pinchas, took a spear in his hand, charged the situation with a burst of holy zealousness, and killed the two of them on the spot for their public desecration of God’s name. Hashem saw this and ended the plague – Cut scene and end Parsha.
We are not told what happened with Pinchas. We weren’t even told who he killed. We only find out this week in Parshas Pinchas that the man he killed was Zimri, a Jewish prince and the woman was Kuzbi. We find out that Hashem blessed Pinchas with the title of a Kohen, a spiritual ambassador between the Jewish people and God.
We know the Torah is built logically. Things are placed where they are purposefully. So why did Hashem split up the story of Pinchas? Just put the whole thing together at the end of Balak, or the whole thing in the start of Parshas Pinchas!
We can pose the question more analytically. Assuming that the above is true and the Torah places things with purpose we can ask the following: What about the story of Pinchas necessitates that it needs to be split it up? And how does the answer to this question tie together the other themes discussed in this week’s Parsha?
To answer this we need to get a quick run down of the other topics discussed in this week’s Parsha: There is a final counting and census of the Jews. Hashem commands Moshe to begin splitting up the territories of Eretz Yisrael. We are taught theHalachos of Yerusha, the laws of inheritance. Hashem commands Moshe to inform Yehoshua Bin Nun that he will succeed him as leader of the Jews. The Parsha ends with an extensive list of all of the Korbanos all of the sacrifices carried out in the Beis HaMikdash.
To make things more complicated: Why is the receiving of priesthood a fit2ting blessing for Pinchas?
And lastly, we know that Chazal tell us that when Pinchas stood up to kill Kuzbi and Zimri he was infused with the soul of Eliyahu HaNavi so that he would be empowered to follow through. Chazal go on to tell us that this will come into it’s greatest fruition when Eliyahu who is the same soul in a different of body, known as the Gilgul of Pinchas.
How does this fact fit into all of this?
With all of this in mind: What about the story of Pinchas causes it to be split in two, and how does that tie together all of the aforementioned themes?
The Sfas Emes answers one of our questions, but we will extend his answer to hopefully answer all of our questions. Jewish thought comes to tell us that when there is an exception to a rule it comes to bring out a lesson regarding the general principle. This was the case with Pinchas. When Kozbi and Zimri were together everyone wanted to stand up and protest, everyone wanted to do something. The potential was there. But L’Maaseh, practically speaking Pinchas was the only one to get up and do something. Pinchas was the coming to fruition of the potential that was already present in all of Am Yisrael.
He goes on to explain that this is why Hashem blessed him with Kehuna. Every Jew wants to be close to Hashem. Every Neshama want’s to get involved with Avodas Hashem, but not everyone can light the Menorah. Not everyone is allowed to get up on the alter and bring a Korban, a sacrifice. A Kohen can. And when he does so he is doing so on behalf of the entire Jewish nation. He is merely revealing the potential of all Jews through his actions.
Thus this is very fitting with the actions of Pinchas! Pinchas revealed the poteltial – he brought the Koach (potential) into Poal (actuality) and thus he was blessed withKehuna, where Koach to Poal is the very nature of the job.
Let’s extend this to every other question we had.
In regards to the counting of the Jewish people: Where is the fulfillment of potential here? We can connect another Sfas Emes to see the answer. There is an interesting use of language by this census that we don’t see by any other. “Chanoch MiMishpachas HaChanochi, Palu MiMishpachas HaPalu’i” ‘The Chanoch family, the descendants of Chanoch. The Palu family, descendants of Palu.’
This is seemingly odd. Just say ‘the descendants of’ or ‘the family of’! why say both? The answer is, says the holy Sfas Emes, because by listing the families in such a full and holistic way the Torah is coming to show us that everyone in the family had come into their potential.
How about the division of Eretz Yisrael? Up until now we have been in the desert, which Chazal compare to the womb. Where all the potenial of a fetus is built. We’ve been traveling towards Eretz Yisrael, we’ve been developing towards a national identity. This is the first practical step to actualizing potential of the desert by taking over Israel.
And how do the laws of inheritance fit into the picture? Yerusha is all about taking what is in theory mine and making it actually mine. That which I inherit was mine in potential all along, but circustances have now caused that potential to become actualized.
Also we mentioned that Yehoshua was officially designated to take over. This fits in with our understanding in that Yehoshua was receiving the teachings of Moshe throughout the journey in the desert. Moshe invested his main focus into this disciple. All of that focused energy is coming into manifest by Yehoshua becoming designated as the next leader of the people! The student becomes the master.
(We will get back to the issues of Korbanos at the very end)
This now explains why that which we weren’t told at the end of Balak was only informed to us now in this weeks Parsha. Chazal tell us that Hashem originally wanted to cover up the story of Pinchas Kuzbi and Zimri, but all that information, who he killed and what he got was there all along, even if it was not revealed to us. But now we are in Parshas Pinchas, the Parsha of Koach becoming Poal! Would it not make perfect sense to say that the information that was previously hidden is now coming out into revelation at the precisely perfect moment?
This concept also gives us deeper into the nature of the soul of Pinchas becoming Eliyahu HaNavi later on in history. At the moment of his inspiration, Chazal tell us that Pinchas was empowered with Eliyahu-like spiritual capabilities so that he could follow through. His actions caused a plague upon the Jewish people to end. This microcosmic event comes into its fullest when, B’Ezras Hashem soon the Gilgul of Pinchas comes in his most complete form as Eliyahu HaNavi to end the biggest plague of all, the long and painful exile in which we find ourselves.
This brings us to the last piece of the puzzle. Our Parsha ends with an extensive list of the Korbanos. And this, the Jews, with a Beis HaMikdash serving Hashem withKorbanos - the deepest of connection between man and the Divine – this the coming into fruition of the entire world as we know it. The translation of all of our efforts, all of the potential energy exerted in Avodas Hashem is moving towards that goal: The Jews, in Eretz Yisrael, serving HaKadosh Baruch Hu with love and closeness in the Beis HaMikdash.
A Jew needs to know that there such a thing as Koach and such a thing as Poal. Within me there is fantastic potential. To drop devastatingly or rise to highest of heights. A Jewish soul is empowered beyond any other creation to impact the very nature of how this world runs. We, in potential can do so much. But this is not the world of potential – this is the world of doing I once heard a very wise saying. “We are not human beings – We are human becomings.
B’Ezras Hashem we should all be Zoche to see the potential for greatness in all of us. We should really try to actualize the storehouse, the wellspring of spiritual power that lays waiting inside. If we can tap into our inner potential there is no doubt that we will live lives of happiness, fulfillment and meaning, moving closer to the creator and ultimately the redemption!
Last week, Parshas Balak ended as follows: The women of Moav were enticing the Jewish people into sin. Hashem, disgusted by the situation wrought plague upon the Jews. The situation progressed until two people, one a Jew, one a Moabite woman were engaged in a serious sin of promiscuity in public! So one man; Pinchas, took a spear in his hand, charged the situation with a burst of holy zealousness, and killed the two of them on the spot for their public desecration of God’s name. Hashem saw this and ended the plague – Cut scene and end Parsha.
We are not told what happened with Pinchas. We weren’t even told who he killed. We only find out this week in Parshas Pinchas that the man he killed was Zimri, a Jewish prince and the woman was Kuzbi. We find out that Hashem blessed Pinchas with the title of a Kohen, a spiritual ambassador between the Jewish people and God.
We know the Torah is built logically. Things are placed where they are purposefully. So why did Hashem split up the story of Pinchas? Just put the whole thing together at the end of Balak, or the whole thing in the start of Parshas Pinchas!
We can pose the question more analytically. Assuming that the above is true and the Torah places things with purpose we can ask the following: What about the story of Pinchas necessitates that it needs to be split it up? And how does the answer to this question tie together the other themes discussed in this week’s Parsha?
To answer this we need to get a quick run down of the other topics discussed in this week’s Parsha: There is a final counting and census of the Jews. Hashem commands Moshe to begin splitting up the territories of Eretz Yisrael. We are taught theHalachos of Yerusha, the laws of inheritance. Hashem commands Moshe to inform Yehoshua Bin Nun that he will succeed him as leader of the Jews. The Parsha ends with an extensive list of all of the Korbanos all of the sacrifices carried out in the Beis HaMikdash.
To make things more complicated: Why is the receiving of priesthood a fit2ting blessing for Pinchas?
And lastly, we know that Chazal tell us that when Pinchas stood up to kill Kuzbi and Zimri he was infused with the soul of Eliyahu HaNavi so that he would be empowered to follow through. Chazal go on to tell us that this will come into it’s greatest fruition when Eliyahu who is the same soul in a different of body, known as the Gilgul of Pinchas.
How does this fact fit into all of this?
With all of this in mind: What about the story of Pinchas causes it to be split in two, and how does that tie together all of the aforementioned themes?
The Sfas Emes answers one of our questions, but we will extend his answer to hopefully answer all of our questions. Jewish thought comes to tell us that when there is an exception to a rule it comes to bring out a lesson regarding the general principle. This was the case with Pinchas. When Kozbi and Zimri were together everyone wanted to stand up and protest, everyone wanted to do something. The potential was there. But L’Maaseh, practically speaking Pinchas was the only one to get up and do something. Pinchas was the coming to fruition of the potential that was already present in all of Am Yisrael.
He goes on to explain that this is why Hashem blessed him with Kehuna. Every Jew wants to be close to Hashem. Every Neshama want’s to get involved with Avodas Hashem, but not everyone can light the Menorah. Not everyone is allowed to get up on the alter and bring a Korban, a sacrifice. A Kohen can. And when he does so he is doing so on behalf of the entire Jewish nation. He is merely revealing the potential of all Jews through his actions.
Thus this is very fitting with the actions of Pinchas! Pinchas revealed the poteltial – he brought the Koach (potential) into Poal (actuality) and thus he was blessed withKehuna, where Koach to Poal is the very nature of the job.
Let’s extend this to every other question we had.
In regards to the counting of the Jewish people: Where is the fulfillment of potential here? We can connect another Sfas Emes to see the answer. There is an interesting use of language by this census that we don’t see by any other. “Chanoch MiMishpachas HaChanochi, Palu MiMishpachas HaPalu’i” ‘The Chanoch family, the descendants of Chanoch. The Palu family, descendants of Palu.’
This is seemingly odd. Just say ‘the descendants of’ or ‘the family of’! why say both? The answer is, says the holy Sfas Emes, because by listing the families in such a full and holistic way the Torah is coming to show us that everyone in the family had come into their potential.
How about the division of Eretz Yisrael? Up until now we have been in the desert, which Chazal compare to the womb. Where all the potenial of a fetus is built. We’ve been traveling towards Eretz Yisrael, we’ve been developing towards a national identity. This is the first practical step to actualizing potential of the desert by taking over Israel.
And how do the laws of inheritance fit into the picture? Yerusha is all about taking what is in theory mine and making it actually mine. That which I inherit was mine in potential all along, but circustances have now caused that potential to become actualized.
Also we mentioned that Yehoshua was officially designated to take over. This fits in with our understanding in that Yehoshua was receiving the teachings of Moshe throughout the journey in the desert. Moshe invested his main focus into this disciple. All of that focused energy is coming into manifest by Yehoshua becoming designated as the next leader of the people! The student becomes the master.
(We will get back to the issues of Korbanos at the very end)
This now explains why that which we weren’t told at the end of Balak was only informed to us now in this weeks Parsha. Chazal tell us that Hashem originally wanted to cover up the story of Pinchas Kuzbi and Zimri, but all that information, who he killed and what he got was there all along, even if it was not revealed to us. But now we are in Parshas Pinchas, the Parsha of Koach becoming Poal! Would it not make perfect sense to say that the information that was previously hidden is now coming out into revelation at the precisely perfect moment?
This concept also gives us deeper into the nature of the soul of Pinchas becoming Eliyahu HaNavi later on in history. At the moment of his inspiration, Chazal tell us that Pinchas was empowered with Eliyahu-like spiritual capabilities so that he could follow through. His actions caused a plague upon the Jewish people to end. This microcosmic event comes into its fullest when, B’Ezras Hashem soon the Gilgul of Pinchas comes in his most complete form as Eliyahu HaNavi to end the biggest plague of all, the long and painful exile in which we find ourselves.
This brings us to the last piece of the puzzle. Our Parsha ends with an extensive list of the Korbanos. And this, the Jews, with a Beis HaMikdash serving Hashem withKorbanos - the deepest of connection between man and the Divine – this the coming into fruition of the entire world as we know it. The translation of all of our efforts, all of the potential energy exerted in Avodas Hashem is moving towards that goal: The Jews, in Eretz Yisrael, serving HaKadosh Baruch Hu with love and closeness in the Beis HaMikdash.
A Jew needs to know that there such a thing as Koach and such a thing as Poal. Within me there is fantastic potential. To drop devastatingly or rise to highest of heights. A Jewish soul is empowered beyond any other creation to impact the very nature of how this world runs. We, in potential can do so much. But this is not the world of potential – this is the world of doing I once heard a very wise saying. “We are not human beings – We are human becomings.
B’Ezras Hashem we should all be Zoche to see the potential for greatness in all of us. We should really try to actualize the storehouse, the wellspring of spiritual power that lays waiting inside. If we can tap into our inner potential there is no doubt that we will live lives of happiness, fulfillment and meaning, moving closer to the creator and ultimately the redemption!
Baseball And The Yetzer Hara
A good mai'seh:
http://meaningfullife.com/personal/lifecycles/01Bar_MitzvahCOLON_The_Baseball_Game.php
And some Torah from Rav Zweig shlita whose Torah's are consistently awesome!
http://meaningfullife.com/personal/lifecycles/01Bar_MitzvahCOLON_The_Baseball_Game.php
And some Torah from Rav Zweig shlita whose Torah's are consistently awesome!
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