Avraham, the father of all nations, was the first true pioneer. He stood up to an entire world and trail blazed a spiritual path to life, forever changing history.
How can we emulate Avraham and acquire his courage in our own lives? Our father Avraham was tested with ten challenges, and he withstood them all. Does this mean that every man of faith needs to be challenged as well?
By virtue of being created in the "image of G-d", every soul contains enormous reservoirs of extraordinary potential. However, these powers remain dormant when not actualized. A true test of one's character is a challenge that actualizes our potential and brings the best out of us by revealing the powerful forces we carry within.
When we pass a difficult test in life, a deeper part of our soul is revealed, to the point that it can actually bring on true transformation of the human being.
Just as Avraham endured ten challenges, one more difficult than the previous, we, his children, too undergo in our lifetimes similar challenges. With one important difference-Once Avraham proved himself, his children do not need to be challenged with quite the same intensity.
The key thing to always remember, with every fiber of our being, is that these are all challenges that we have the power to withstand, and will help catapult us to greatness.
Avraham's story is our story. His travels paved the way for our own. His endurance empowers us with the ability to not just survive, but to thrive and to reach true greatness.
If that doesn't give us confidence and inspiration that we too can make it through our difficulties, then what will?
Monday, October 18, 2010
Thursday, October 14, 2010
7th of Cheshvan
We are taught that on the 7th day of the Hebrew month of MarCheshvan the Jews in Israel begin "to pray for rain; fifteen days after the festival of Sukkot." In the time of the Beit HaMikdash, even the pilgrim who had the greatest distance to travel back home from Jerusalem (after spending Sukkot there), had already returned home by this date and he wouldn't be inconvenienced by the rain that was now being prayed for.
Thus, till now, the spiritual high enjoyed by the Jewish people during their pilgrimage still continued. But, starting with 7th of MarCheshvan, all the Jews were already home and thus in a state of spiritual descent relative to their lofty state while in Jerusalem.
A Jew must continuously rise from level to level in holiness. Therefore, the Jewish people's spirituality after returning home from Jerusalem possessed a quality superior even to that of their lofty state during their pilgrimage.
Most Jews during those times were involved in agricultural matters. He was able to perform the agricultural commandments relating to Israel as well as drawing down holiness within all his physical affairs. This is something he was incapable of doing while he was in Jerusalem and at the Beit HaMikdash.
G-d desired to have a dwelling place in this physical world. We accomplish this by drawing down G-d's sanctity and permeating the mundane with holiness--taking physical objects and performing mitzvot with them.
While in Jerusalem, the person is mostly occupied with sacred matters. Thus, it is specifically on the 7th ofMarCheshvan, when the Jew returns to his home, that he begins to express the quality and merit of a personal spiritual service that involves elevating this material world, transforming the physical objects themselves, so that they become the actual dwelling for G-d transforming this world into a dwelling place for G-d.
Thus, till now, the spiritual high enjoyed by the Jewish people during their pilgrimage still continued. But, starting with 7th of MarCheshvan, all the Jews were already home and thus in a state of spiritual descent relative to their lofty state while in Jerusalem.
A Jew must continuously rise from level to level in holiness. Therefore, the Jewish people's spirituality after returning home from Jerusalem possessed a quality superior even to that of their lofty state during their pilgrimage.
Most Jews during those times were involved in agricultural matters. He was able to perform the agricultural commandments relating to Israel as well as drawing down holiness within all his physical affairs. This is something he was incapable of doing while he was in Jerusalem and at the Beit HaMikdash.
G-d desired to have a dwelling place in this physical world. We accomplish this by drawing down G-d's sanctity and permeating the mundane with holiness--taking physical objects and performing mitzvot with them.
While in Jerusalem, the person is mostly occupied with sacred matters. Thus, it is specifically on the 7th ofMarCheshvan, when the Jew returns to his home, that he begins to express the quality and merit of a personal spiritual service that involves elevating this material world, transforming the physical objects themselves, so that they become the actual dwelling for G-d transforming this world into a dwelling place for G-d.
Wednesday, October 13, 2010
7th of MarCheshvan - Ahavas Yisroel - Jewish Unity
The 7th day of the Hebrew month of Cheshvan, is when the Jews in Israel begin "to pray for rain; fifteen days after the festival of Sukkot. In the times of the beit hamikdash during Sukkot, the entire Jewish people were in Jerusalem. By the seventh of Cheshvan, even the pilgrim who had the greatest distance to travel back home from Jerusalem had already returned home. It was then that the prayer for rain commenced, so that no one would be inconvenienced by the rain that was now being prayed for.
The delay of the prayers for rain until the last pilgrims reached their homes, is the concept of Jewish unity.
The Rebbe points out that despite the millions of acres of fields, orchards, and vineyards in need of these rains, the thousands of farmers passed up on their own desires, their livelihood – all until one Jew, the last one, finally returns home. The Rebbe teaches us a tremendous lesson. The fact that the Jewish People don’t ask for rain doesn’t mean that they’re all suffering just for the sake of one Jew who hasn’t come home yet. The benefit of that Jew is for my benefit! This is the true benefit of every Jew, passing up his own personal interests to the point that it becomes to his benefit that this Jew will return home without being inconvenienced by the rainfall.
The needs of another Jew are my needs!
The unity expressed by the seventh of Cheshvan relates to us as individuals.
Understandably that during the pilgrimage festivals, the essential unity of the Jewish people is expressed, however the 7th of cheshvan teaches us that Jewish unity remains even after each Jew returns to his own home and his individual lifestyle.
May we continue to work on Jewish unity in every way possible until the ultimate revelation of total Jewish unity and the unity of G-d and the entire world with the coming of Moshiach, NOW!
The delay of the prayers for rain until the last pilgrims reached their homes, is the concept of Jewish unity.
The Rebbe points out that despite the millions of acres of fields, orchards, and vineyards in need of these rains, the thousands of farmers passed up on their own desires, their livelihood – all until one Jew, the last one, finally returns home. The Rebbe teaches us a tremendous lesson. The fact that the Jewish People don’t ask for rain doesn’t mean that they’re all suffering just for the sake of one Jew who hasn’t come home yet. The benefit of that Jew is for my benefit! This is the true benefit of every Jew, passing up his own personal interests to the point that it becomes to his benefit that this Jew will return home without being inconvenienced by the rainfall.
The needs of another Jew are my needs!
The unity expressed by the seventh of Cheshvan relates to us as individuals.
Understandably that during the pilgrimage festivals, the essential unity of the Jewish people is expressed, however the 7th of cheshvan teaches us that Jewish unity remains even after each Jew returns to his own home and his individual lifestyle.
May we continue to work on Jewish unity in every way possible until the ultimate revelation of total Jewish unity and the unity of G-d and the entire world with the coming of Moshiach, NOW!
Monday, October 11, 2010
Card playing in Gulag/Check your own pockets....
One of the activities prohibited in the Gulag was card playing. It was considered a severe crime, and harsh punishment was imposed if one was caught violating this prison rule.
Somehow, the inmates managed to smuggle in a deck of cards and would while away their free time with the forbidden game.
The guards were told about the breach and came to inspect the prisoners' quarters. They found nothing.
As weeks went by, and the games continued, the guards were baffled. Were these uncouth prisoners really outsmarting them? They wondered.
They finally decided to put an end to this. They carried out a surprise inspection, checking every inch of the barracks as well as the bodies and clothes of the inmates.
They found nothing.
As soon as the inspectors left, the cards re - appeared, and the games continued as usual.
How was that possible? The inspectors had checked every possible hiding place.
Eventually,the secret was let out.
You see, they were professional pickpockets . As soon as the guards would enter the barracks, they would slip the cards into their - the guards' pockets. Right before they would leave, they would slip them back out again. Obviously it never occurred to the guards to check their own pockets...
The lesson is clear. If you want to make an accurate assessment of reality, start your search by checking your own 'pockets'.
Often when we make our spiritual and personal inventory, we instinctively look to place blame on those around us. "My parents are responsible," "my education is responsible," etc. Everyone is blamed except oneself. That is an easier and less painful way to do things, but it is not effective in the long run. In order to really put your life into order, we must not overlook our own "pockets."
Somehow, the inmates managed to smuggle in a deck of cards and would while away their free time with the forbidden game.
The guards were told about the breach and came to inspect the prisoners' quarters. They found nothing.
As weeks went by, and the games continued, the guards were baffled. Were these uncouth prisoners really outsmarting them? They wondered.
They finally decided to put an end to this. They carried out a surprise inspection, checking every inch of the barracks as well as the bodies and clothes of the inmates.
They found nothing.
As soon as the inspectors left, the cards re - appeared, and the games continued as usual.
How was that possible? The inspectors had checked every possible hiding place.
Eventually,the secret was let out.
You see, they were professional pickpockets . As soon as the guards would enter the barracks, they would slip the cards into their - the guards' pockets. Right before they would leave, they would slip them back out again. Obviously it never occurred to the guards to check their own pockets...
The lesson is clear. If you want to make an accurate assessment of reality, start your search by checking your own 'pockets'.
Often when we make our spiritual and personal inventory, we instinctively look to place blame on those around us. "My parents are responsible," "my education is responsible," etc. Everyone is blamed except oneself. That is an easier and less painful way to do things, but it is not effective in the long run. In order to really put your life into order, we must not overlook our own "pockets."
Thursday, October 7, 2010
Friday, September 17, 2010
EREV YOM KIPPUR - Hashem Forgives!
The Midrash recounts the following dialogue regarding the significance of sin:
Wisdom was asked: What is the fate of the transgressor? Wisdom replied: “Evil pursues crime” (Proverbs 13:21).
Prophecy was asked: What is the fate of the transgressor? Prophecy replied: “The soul that sins, it shall die” (Ezekiel 18:20).
The Torah was asked: What is the fate of the transgressor? Torah replied: "He shall bring a guilt-offering, and it shall atone for him" (Leviticus, ch. 5).
G-d was asked: What is the fate of the transgressor? G-d replied: "He shall do teshuvah, and it shall atone for him."
G-d sees sin as the potential for Teshuva!
From G-d’s perspective, there is only the positive essence of transgression. As viewed by its Creator, transgression is the potential for a deeper bond between Himself and man—a bond borne out of the transformation of evil into good and failure into achievement.
And this year G- d will once again forgive us. Why? Why should He?
If a person offends another and apologizes, and then repeats the misdeed, it becomes more difficult to grant pardon once again--and certainly if it occurs a third and fourth time.
To G-d, however, there is no difference between once and a thousand times. As it's stated in the Tanya, G-d's attribute of pardon comes from His mercy, which is infinite. And relative to infinity there is no difference whatsoever between a small number and a large one. Therefore G-d removes our sins every year on Yom Kippur.
These are words to soothe our aching hearts as we bare our souls in prayer and repentance this Yom Kippur.
Let us focus entirely on our spiritual connection to G‑d and how we can connect deeper and thereby live a more holy life.
Wishing you an easy fast and may we all be sealed in the Books of Life, Prosperity, and Redemption!
Wisdom was asked: What is the fate of the transgressor? Wisdom replied: “Evil pursues crime” (Proverbs 13:21).
Prophecy was asked: What is the fate of the transgressor? Prophecy replied: “The soul that sins, it shall die” (Ezekiel 18:20).
The Torah was asked: What is the fate of the transgressor? Torah replied: "He shall bring a guilt-offering, and it shall atone for him" (Leviticus, ch. 5).
G-d was asked: What is the fate of the transgressor? G-d replied: "He shall do teshuvah, and it shall atone for him."
G-d sees sin as the potential for Teshuva!
From G-d’s perspective, there is only the positive essence of transgression. As viewed by its Creator, transgression is the potential for a deeper bond between Himself and man—a bond borne out of the transformation of evil into good and failure into achievement.
And this year G- d will once again forgive us. Why? Why should He?
If a person offends another and apologizes, and then repeats the misdeed, it becomes more difficult to grant pardon once again--and certainly if it occurs a third and fourth time.
To G-d, however, there is no difference between once and a thousand times. As it's stated in the Tanya, G-d's attribute of pardon comes from His mercy, which is infinite. And relative to infinity there is no difference whatsoever between a small number and a large one. Therefore G-d removes our sins every year on Yom Kippur.
These are words to soothe our aching hearts as we bare our souls in prayer and repentance this Yom Kippur.
Let us focus entirely on our spiritual connection to G‑d and how we can connect deeper and thereby live a more holy life.
Wishing you an easy fast and may we all be sealed in the Books of Life, Prosperity, and Redemption!
Wednesday, September 15, 2010
Sunday, September 12, 2010
10 Yemei Teshuva
The Baal Shem Tov would go to a special place on Rosh Hashana, he would light a fire in a special way, say a special prayer, and as a result the entire world would be blessed.
In the next generation, his successors knew the location of the special place and they knew how to light the fire but they forgot the prayers. So instead, they would pray, "Whatever the Baal Shem Tov achieved here with the fire, we should achieve."
The next generation knew the location but they forgot the rest. So they just stood in the location and said, "Whatever the Baal Shem Tov achieved here, we should achieve."
Today, we have forgotten even the location. So what do we do? We tell the story...
We are asked to do only that which we are capable of. We do not have to be like the giants of the past. We just have to do what is in our power—stand on their shoulders. When we do so we lay claim to everything they achieved plus we add our own small part—and that small part,, might just be enough to tip the scales and bring redemption.
Ask yourself: Do you know what your small part in this world is? What can you add to the cumulative accomplishments of the giants of the past?
We find ourselves now in the 'ten days of Teshuva' when we have the opportunity through our service, to cause G-d to grant us yet greater benefits from His “full and expansive hand".
We say in our prayers, “Teshuva - , Tefillah - ,and Tzedaka avert evil and bring the good.
Teshuvah is a return to the self. meaning going back to one’s roots in G-d making it the dominant influence in our lives.
Tefillah- prayer - means, to attach oneself. In tefillah we seek to attach ourselves to G-d. to the source of all life.
Tzedakah means justice. We have a duty to act towards others as we ask G-d to act towards us. And as we ask G-d for His blessings though He owes us nothing , so we are bound in justice to give to those who ask us, even though we owe them nothing.
These three
Teshuva - Returning to one's innermost self.
Tefilla - attaching oneself to G-d.
Tzedaka - distributing one's possessions with justice -
leads to a year “written and sealed” for good. A year of sweetness and plenty.
In the next generation, his successors knew the location of the special place and they knew how to light the fire but they forgot the prayers. So instead, they would pray, "Whatever the Baal Shem Tov achieved here with the fire, we should achieve."
The next generation knew the location but they forgot the rest. So they just stood in the location and said, "Whatever the Baal Shem Tov achieved here, we should achieve."
Today, we have forgotten even the location. So what do we do? We tell the story...
We are asked to do only that which we are capable of. We do not have to be like the giants of the past. We just have to do what is in our power—stand on their shoulders. When we do so we lay claim to everything they achieved plus we add our own small part—and that small part,, might just be enough to tip the scales and bring redemption.
Ask yourself: Do you know what your small part in this world is? What can you add to the cumulative accomplishments of the giants of the past?
We find ourselves now in the 'ten days of Teshuva' when we have the opportunity through our service, to cause G-d to grant us yet greater benefits from His “full and expansive hand".
We say in our prayers, “Teshuva - , Tefillah - ,and Tzedaka avert evil and bring the good.
Teshuvah is a return to the self. meaning going back to one’s roots in G-d making it the dominant influence in our lives.
Tefillah- prayer - means, to attach oneself. In tefillah we seek to attach ourselves to G-d. to the source of all life.
Tzedakah means justice. We have a duty to act towards others as we ask G-d to act towards us. And as we ask G-d for His blessings though He owes us nothing , so we are bound in justice to give to those who ask us, even though we owe them nothing.
These three
Teshuva - Returning to one's innermost self.
Tefilla - attaching oneself to G-d.
Tzedaka - distributing one's possessions with justice -
leads to a year “written and sealed” for good. A year of sweetness and plenty.
Tuesday, September 7, 2010
Preparing for Rosh Hashono
On Rosh Hashanah the world is new. It’s life-force is different that of any previous year -- a spiritual color never seen before. We cannot see this profound renewal, but its effects are real.
For each of us individually, this means new potential for spiritual growth. Rosh Hashanah shakes us out of our spiritual slumber, hence the Shofar blasts, to reconnect, to recommit to our divine mission in this world.
Each of us pauses to draw up а balance sheet for the past year. With unflinching honesty we assess our past actions and resolve to better ourselves. Thus committed, we confidently pray for а happy year, both materially and spiritually. And we pray that this year will bring the coming of Moshiach.
If we have thus far not taken full of advantage of the opportunities inherent in Elul to prepare ourselves, the time to start is now. Preparation is essential for success in anything in life—be it material or spiritual, be it an audit of your taxes, or an audit of your soul.
Imagine yourself arriving in the reception room of a big corporation.
"Can I help you?" asks the receptionist. "Oh, I guess so," you answer yawning and looking uninterested.
The receptionist looks quizzically at you.
"Well... why are you here?"
"Ummm...i'm not exactly sure", you answer her.
Are you here to apply for a job, perhaps?"
"Yes I think that's it." you say.
"Okay, did you bring a resume?
"You look at her feeling a little stupid. "No, I didn't bring anything."
"Well, then perhaps you can come back when you've prepared for this." She says.
If you arrived ill prepared, you'd expect nothing to happen. Similarly, if you arrive at shul on Rosh Hashana without preparation, without knowing what you are there for, or what this is all about, then what can you truly expect?
Moshe Rabeinu was on the mountain for 80 days. We don't have to physically go to the mountain, but we have to climb.
Let's each resolve to take on one more good deed, and increase the goodness in the world.
Our Sages say that giving Tzedoko, to the needy opens the way for our prayers to bring us good health, prosperity and happiness.
Wishing you and yours, and all of Israel, a sweet, prosperous, and meaningful new year!
For each of us individually, this means new potential for spiritual growth. Rosh Hashanah shakes us out of our spiritual slumber, hence the Shofar blasts, to reconnect, to recommit to our divine mission in this world.
Each of us pauses to draw up а balance sheet for the past year. With unflinching honesty we assess our past actions and resolve to better ourselves. Thus committed, we confidently pray for а happy year, both materially and spiritually. And we pray that this year will bring the coming of Moshiach.
If we have thus far not taken full of advantage of the opportunities inherent in Elul to prepare ourselves, the time to start is now. Preparation is essential for success in anything in life—be it material or spiritual, be it an audit of your taxes, or an audit of your soul.
Imagine yourself arriving in the reception room of a big corporation.
"Can I help you?" asks the receptionist. "Oh, I guess so," you answer yawning and looking uninterested.
The receptionist looks quizzically at you.
"Well... why are you here?"
"Ummm...i'm not exactly sure", you answer her.
Are you here to apply for a job, perhaps?"
"Yes I think that's it." you say.
"Okay, did you bring a resume?
"You look at her feeling a little stupid. "No, I didn't bring anything."
"Well, then perhaps you can come back when you've prepared for this." She says.
If you arrived ill prepared, you'd expect nothing to happen. Similarly, if you arrive at shul on Rosh Hashana without preparation, without knowing what you are there for, or what this is all about, then what can you truly expect?
Moshe Rabeinu was on the mountain for 80 days. We don't have to physically go to the mountain, but we have to climb.
Let's each resolve to take on one more good deed, and increase the goodness in the world.
Our Sages say that giving Tzedoko, to the needy opens the way for our prayers to bring us good health, prosperity and happiness.
Wishing you and yours, and all of Israel, a sweet, prosperous, and meaningful new year!
Sunday, September 5, 2010
Selichos in Berditchev
It was the day before Rosh Hashanah in Berditchev. The spirit of holiness hovered in the air. Each heart was throbbing with the thought of the imminent Day of Judgment; each mind was occupied with thoughts of repentance; perhaps too much time was wasted which could have been spent in the study of the Torah, more help should have been given to the poor, and way too much gossip was spoken during the past year, but thank G-d for the selichot. Here is the last chance before the year is over to turn to G-d in humble prayer, for the new year will most definitely be a better one...
The Jews of Berditchev made their way to the house of Rabbi Levi Y. Of Berditchev to accompany him to the synagogue for the selichot services, As they approached his home, they saw him on his way out holding a bottle of vodka and some herring …What on earth is the Rabbi going to do with the refreshments at this hour?" they wondered, as they followed him in silence to the outskirts of the town into a large inn.
At the inn the Rabbi bent over a sleeping poor Jew. Gently, the Rabbi whispered: "Reb Yid, Wake up have some vodka and fresh herring." The Jew opened his eyes wide with amazement, threw a glance at the refreshments, and said in horror -
"What? have you no G-d in your heart? Would I drink vodka before I've washed my hands? Would I eat before I have said my morning prayers?!
The Rabbi then moved on to a sleeping country peasant.
"Ivan, do you want a schnapps and some refreshments?"
"Give it here!" he said, and he gulped down the glass of vodka and swallowed some herring, turned over and fell back asleep.
The Berditchever Rabbi lifted his eyes to heaven and said, "Master of the Universe! Look at your children! A Jew gets up in the morning, and his first thought is of You, G-d! A Jew would not let anything pass his lips until he has sung Your praises! But a non-jew's first thought is of food and drink… "
His face beaming with satisfaction as his mission was accomplished, the Rabbi turned to his followers. "And now, holy flock, let's go to the house of G-d. We can now face our Maker with confidence, and pray for a happy new year…!”
The Jews of Berditchev made their way to the house of Rabbi Levi Y. Of Berditchev to accompany him to the synagogue for the selichot services, As they approached his home, they saw him on his way out holding a bottle of vodka and some herring …What on earth is the Rabbi going to do with the refreshments at this hour?" they wondered, as they followed him in silence to the outskirts of the town into a large inn.
At the inn the Rabbi bent over a sleeping poor Jew. Gently, the Rabbi whispered: "Reb Yid, Wake up have some vodka and fresh herring." The Jew opened his eyes wide with amazement, threw a glance at the refreshments, and said in horror -
"What? have you no G-d in your heart? Would I drink vodka before I've washed my hands? Would I eat before I have said my morning prayers?!
The Rabbi then moved on to a sleeping country peasant.
"Ivan, do you want a schnapps and some refreshments?"
"Give it here!" he said, and he gulped down the glass of vodka and swallowed some herring, turned over and fell back asleep.
The Berditchever Rabbi lifted his eyes to heaven and said, "Master of the Universe! Look at your children! A Jew gets up in the morning, and his first thought is of You, G-d! A Jew would not let anything pass his lips until he has sung Your praises! But a non-jew's first thought is of food and drink… "
His face beaming with satisfaction as his mission was accomplished, the Rabbi turned to his followers. "And now, holy flock, let's go to the house of G-d. We can now face our Maker with confidence, and pray for a happy new year…!”
Thursday, September 2, 2010
What father can possibly condemn his own children
The hour for the sounding of the shofar in the synagogue of the “Seer of Lublin” had long passed one Rosh HaShanah morning, yet the great Chassidic sage remained secluded in his study. Finally, one of the Seer’s disciples knocked on his master’s door to ask what was amiss.
The Seer’s face was pale with terror and his eyes red with weeping. “I see a terrible decree ordained in the Heavenly court for the people of Israel this year,” he told his disciple. “I’ve been praying and pleading all morning to nullify the decree, but to no avail.”
The Seer noticed a young lad next to his disciple. “What are you learning these days?” he inquired of the young boy.
“We have just concluded a Talmudic section dealing with the laws of witnesses,” replied the young student.
“So, tell me an original insight that you’ve come up with in the course of your learning,” prompted the Seer.
And the Talmudic discussion began.
The boy said that he had been puzzled by the law that a person cannot serve as a witness in a case involving a relative of his, whether his testimony is for his relative’s benefit or to his detriment. Understandably, a witness cannot be believed when he testifies in support of his relative, the bias would be clear; but why do we not accept his testimony against his relative?
“Well, do you also have an answer to your question?” asked the Seer of Lublin.
“Yes,” said the boy. “I thought of the verse, ‘And the two persons shall stand ... before the judges,’ which the Talmud interprets as a reference to the witnesses. The Torah is saying that only ‘persons’ are qualified to serve as witnesses. Someone who is prepared to testify against his own brother, father or child is not a ‘person.’”
The Seer burst out joyously, “My son! With this argument we shall win our case in the Heavenly court! We shall remind G-d that He is our father, and which father can possibly condemn his own children? Come, let us go hear the sounding of the shofar.”
The Seer’s face was pale with terror and his eyes red with weeping. “I see a terrible decree ordained in the Heavenly court for the people of Israel this year,” he told his disciple. “I’ve been praying and pleading all morning to nullify the decree, but to no avail.”
The Seer noticed a young lad next to his disciple. “What are you learning these days?” he inquired of the young boy.
“We have just concluded a Talmudic section dealing with the laws of witnesses,” replied the young student.
“So, tell me an original insight that you’ve come up with in the course of your learning,” prompted the Seer.
And the Talmudic discussion began.
The boy said that he had been puzzled by the law that a person cannot serve as a witness in a case involving a relative of his, whether his testimony is for his relative’s benefit or to his detriment. Understandably, a witness cannot be believed when he testifies in support of his relative, the bias would be clear; but why do we not accept his testimony against his relative?
“Well, do you also have an answer to your question?” asked the Seer of Lublin.
“Yes,” said the boy. “I thought of the verse, ‘And the two persons shall stand ... before the judges,’ which the Talmud interprets as a reference to the witnesses. The Torah is saying that only ‘persons’ are qualified to serve as witnesses. Someone who is prepared to testify against his own brother, father or child is not a ‘person.’”
The Seer burst out joyously, “My son! With this argument we shall win our case in the Heavenly court! We shall remind G-d that He is our father, and which father can possibly condemn his own children? Come, let us go hear the sounding of the shofar.”
Wednesday, September 1, 2010
Human beings are not angels.
"Why is life was full of struggle and disappointment. Why can't it just be simple and easy?" Why? because we are not angels. Angels are impeccable and flawless, always on target. Human beings, on the other hand, are fragmented and vacillate between extremes and shaken by conflicts.
"But why did G-d create us in such a complicated fashion? Would G-d not have enjoyed us far more if we were like the angels?"
The Rebbe gives the following analogy as he responds to an artist.
A photograph, which is lifeless, captures and freezes a person or a scene as is. A painting, on the other hand, contains the richness of human imagination, the depth of human emotion and human creativity. That is what gives a painting its great value. We call it - art.
Angels are like photos, they are perfect shots of the spiritual realities. Like photos, they never err. Yet it is precisely the fluctuating drama of human existence, the perpetual conflict between our inner light and darkness, and the inner human void searching for meaning and truth that turns our life, into a piece of art.
The Baal Shem Tov taught that our every deed, every word we speak, even a single thought we think, has an effect throughout all the worlds and through the whole of history. With every thought and action, we are capable of defining our life into art.
Only in the tormented chambers of our human heart can G-d discover genuine, awe-inspiring artwork. It is the goodness that emerge from human struggle that bestow upon humanity a splendor that the highest of angels can never attain.
"But why did G-d create us in such a complicated fashion? Would G-d not have enjoyed us far more if we were like the angels?"
The Rebbe gives the following analogy as he responds to an artist.
A photograph, which is lifeless, captures and freezes a person or a scene as is. A painting, on the other hand, contains the richness of human imagination, the depth of human emotion and human creativity. That is what gives a painting its great value. We call it - art.
Angels are like photos, they are perfect shots of the spiritual realities. Like photos, they never err. Yet it is precisely the fluctuating drama of human existence, the perpetual conflict between our inner light and darkness, and the inner human void searching for meaning and truth that turns our life, into a piece of art.
The Baal Shem Tov taught that our every deed, every word we speak, even a single thought we think, has an effect throughout all the worlds and through the whole of history. With every thought and action, we are capable of defining our life into art.
Only in the tormented chambers of our human heart can G-d discover genuine, awe-inspiring artwork. It is the goodness that emerge from human struggle that bestow upon humanity a splendor that the highest of angels can never attain.
Subscribe to:
Posts (Atom)