The Jews who left Egypt were so excited about the prospect of receiving the Torah that they counted down the days until it would happen. We relive this experience each year through counting the Omer, the seven weeks from Passover to Shavuot, when we received the Torah.
The Hebrew word for counting is "sefirah". Rearranging those letters can spell the word "sapir", which means "a shining sapphire". On each day leading up to the giving of the Torah, the Jews took time to refine themselves, to make their characters shine. And each year we do the same. From Passover until Shavuot we engage in a forty-nine day process of self-refinement.
Anyone who has tried to work through a character flaw will concede that it is very difficult. The famous scholar Rabbi Yisroel Salanter once commented that it is easier to learn through the entire Talmud than it is to change one ugly characteristic!
G‑d Himself acknowledges this challenge. The Torah instructs us to count forty-nine days. "And you should count for yourselves.....seven weeks," begins the verse, and then the next verse concludes, "...count fifty days". Well, are we counting 49 days or 50 days to Shavuot?
Says G-d to us, "You count 49 steps, you work hard, challenge yourself to go beyond your comfort zone and to weed out those destructive behaviors. And then, [says G‑d,] I will give you a gift; I will do the finishing touches, I will give you the 50th step; the holiday of Shavout", which is on the fiftieth day.
G-d is waiting to help us work through our challenges and He is most inspired to help those of us who take the grueling work of self-refinement seriously. Do your part, and He will do His!
Sunday, May 15, 2011
Be holy!
"You shall be holy, for I, the Lord your G-d, am holy."
Can we, creatures of habit bound by natural limits, achieve true transcendence? Or are we ultimately trapped by our own finite boundaries, unable to free ourselves from our very own margins, no more than a leopard can change its spots or a tiger its stripes?
“You shall be holy.” Goodness, virtue and love, as great as they may be, are still part of the system, and thus, bound by its rules, boundaries and parameters. Holiness, by contrast, is more than human. Becoming holy means that your virtue is not only on your terms and your convenience, but going beyond yourself in helping another even when it’s not convenient for you.
By sanctifying our material lives, we transform the confined boundaries of existence into a form of higher energy.
Every moment in our lives we have the choice – which part of ourselves will control our lives? To serve our own needs [even healthy ones] or to serve a higher purpose, by sanctifying life.
In practical terms, being holy means going out of our comfort zone and conventional behavior.
As long as our behavior is defined by the parameters of our natural inclinations and acquired routines, then we remain trapped by the very structure we are following. When we go beyond our comfort zones and do something unexpected, we allow our Divine souls to emerge, freeing us of the shackles of nature’s constraints. In turn, this allows us to sanctify our existence:
So don’t just be good, be holy. Don’t just be human, be Divine.
Can we, creatures of habit bound by natural limits, achieve true transcendence? Or are we ultimately trapped by our own finite boundaries, unable to free ourselves from our very own margins, no more than a leopard can change its spots or a tiger its stripes?
“You shall be holy.” Goodness, virtue and love, as great as they may be, are still part of the system, and thus, bound by its rules, boundaries and parameters. Holiness, by contrast, is more than human. Becoming holy means that your virtue is not only on your terms and your convenience, but going beyond yourself in helping another even when it’s not convenient for you.
By sanctifying our material lives, we transform the confined boundaries of existence into a form of higher energy.
Every moment in our lives we have the choice – which part of ourselves will control our lives? To serve our own needs [even healthy ones] or to serve a higher purpose, by sanctifying life.
In practical terms, being holy means going out of our comfort zone and conventional behavior.
As long as our behavior is defined by the parameters of our natural inclinations and acquired routines, then we remain trapped by the very structure we are following. When we go beyond our comfort zones and do something unexpected, we allow our Divine souls to emerge, freeing us of the shackles of nature’s constraints. In turn, this allows us to sanctify our existence:
So don’t just be good, be holy. Don’t just be human, be Divine.
Omer/ Counting/Time
Don't we all wish we had more time? We'd love to study Torah, spend quality time with our loved ones, and pursue hobbies and dreams which we have always postponed -- but between the duties of work and chores, there seems to be nary an extra moment to devote to these important endeavors.
We are currently in the midst of the seven-week Omer counting period. The mitzvah which dominates these days involves counting time; or, in other words, making time count.
A peek at the history of leisure time will give us some much needed perspective in the area of time management. What are we doing with all the extra time afforded to us by modern technology? To answer this question, most of us need only to look in the direction of some of the other "conveniences" and distractions provided by the very same sciences.
Maimonides writes (Laws of Kings 12:4): "The sages and prophets longed for the Messianic Era... only in order to be free to study Torah and its wisdom; with no oppressor or deterrence."
As the era of Redemption approaches ever nearer, we are experiencing a taste of this awesome possibility. And as time becomes more plentiful, knowledge has also become more accessible by quantum leaps. In times past, the average person needed to trudge to a library or synagogue for study texts; now it is within the means of the average consumer to own a modest personal library and, for everyone, the internet offers so many opportunities to broaden horizons, with hundreds of thousands of pages of Torah knowledge and so many audio classes as well.
As we "count time" this Omer period, let us resolve to make more of our time. The time is there -- the question is only how we will choose to use it.
We are currently in the midst of the seven-week Omer counting period. The mitzvah which dominates these days involves counting time; or, in other words, making time count.
A peek at the history of leisure time will give us some much needed perspective in the area of time management. What are we doing with all the extra time afforded to us by modern technology? To answer this question, most of us need only to look in the direction of some of the other "conveniences" and distractions provided by the very same sciences.
Maimonides writes (Laws of Kings 12:4): "The sages and prophets longed for the Messianic Era... only in order to be free to study Torah and its wisdom; with no oppressor or deterrence."
As the era of Redemption approaches ever nearer, we are experiencing a taste of this awesome possibility. And as time becomes more plentiful, knowledge has also become more accessible by quantum leaps. In times past, the average person needed to trudge to a library or synagogue for study texts; now it is within the means of the average consumer to own a modest personal library and, for everyone, the internet offers so many opportunities to broaden horizons, with hundreds of thousands of pages of Torah knowledge and so many audio classes as well.
As we "count time" this Omer period, let us resolve to make more of our time. The time is there -- the question is only how we will choose to use it.
Monday, May 2, 2011
Blessing on Fruit Trees
Our Sages composed a blessing to recite when one sees fruit trees in bloom. This is said once a year, and preferably in the Hebrew month of Nissan.
"Blessed are You, G-d, our G-d, King of the Universe, Who left nothing lacking in His world, and who created in it good creations and (specifically) good trees for human beings to enjoy (benefit from)."
This blessing should be said while standing next to a fruit tree in blossom and it should be said with a sense of awe and appreciation of G-d and His Creations.
Our sages have assigned special blessings when they felt that we ought to realize and acknowledge a special level of appreciation to G-d.
And to appreciate trees.
Trees put oxygen back into the air we breathe. Trees provide shade and shelter, homes for birds and animals, prevent soil erosion, and eventually supply us with lumber and paper.
During the month of Nissan, take a walk in search of flowering fruit trees and recite the special blessing.
The blessing, in essence, makes the following statement: I acknowledge that G-d has gone "beyond the call of duty" with this fruit tree. If all that this tree would give me is a delicious fruit to eat, it would be more than worthy of having been created. But before the fruit is ready for the picking - even before it has started to grow - this tree gives us all a beautiful visual and smelling display. Before my sense of taste is given its treat, my eyes and nose enjoy part of G-d's world.
This sentiment is echoed in the words of the blessing. Let's say it with feelings of spiritual and physical joy.
"Blessed are You, G-d, our G-d, King of the Universe, Who left nothing lacking in His world, and who created in it good creations and (specifically) good trees for human beings to enjoy (benefit from)."
This blessing should be said while standing next to a fruit tree in blossom and it should be said with a sense of awe and appreciation of G-d and His Creations.
Our sages have assigned special blessings when they felt that we ought to realize and acknowledge a special level of appreciation to G-d.
And to appreciate trees.
Trees put oxygen back into the air we breathe. Trees provide shade and shelter, homes for birds and animals, prevent soil erosion, and eventually supply us with lumber and paper.
During the month of Nissan, take a walk in search of flowering fruit trees and recite the special blessing.
The blessing, in essence, makes the following statement: I acknowledge that G-d has gone "beyond the call of duty" with this fruit tree. If all that this tree would give me is a delicious fruit to eat, it would be more than worthy of having been created. But before the fruit is ready for the picking - even before it has started to grow - this tree gives us all a beautiful visual and smelling display. Before my sense of taste is given its treat, my eyes and nose enjoy part of G-d's world.
This sentiment is echoed in the words of the blessing. Let's say it with feelings of spiritual and physical joy.
Paradox of Pesach/life
Children think in terms of black and white-the good and the bad, the light and dark. Young, undeveloped minds don’t yet appreciate the nuances of life, the gray areas, the ambiguous and the ambivalent.
There is purity in the innocence of simplicity, but our lives are more complex than that. Living in a world that is both orderly and paradoxical, we can only appreciate life in its entirety when we embrace both dimensions.
When asked the question: “How is your life?”, a child usually answers “good” or “bad” based on his/her emotions of the moment. An adult would answer “Some things are great; some not so great; some things can go either way.” In other words, life is complex. There is no such thing as good without bad, and vice versa.
The challenge is to appreciate the flow and ride the waves.
The holiday of Pesach that we just celebrated is the paradox of life. We did not remember only the exodus but also the exile. We did not solely recreate the joy, but also the pain. We drank wine, but also tasted bitter herbs. Matzo is symbolic of our humility; wine demonstrates our proud sense of freedom.
We respect the process – from the lowest points to the highest, and we recognize how it replays itself in our lives today.
And so are we kings or paupers? The answer is both. True humility brings one to true greatness.
There is purity in the innocence of simplicity, but our lives are more complex than that. Living in a world that is both orderly and paradoxical, we can only appreciate life in its entirety when we embrace both dimensions.
When asked the question: “How is your life?”, a child usually answers “good” or “bad” based on his/her emotions of the moment. An adult would answer “Some things are great; some not so great; some things can go either way.” In other words, life is complex. There is no such thing as good without bad, and vice versa.
The challenge is to appreciate the flow and ride the waves.
The holiday of Pesach that we just celebrated is the paradox of life. We did not remember only the exodus but also the exile. We did not solely recreate the joy, but also the pain. We drank wine, but also tasted bitter herbs. Matzo is symbolic of our humility; wine demonstrates our proud sense of freedom.
We respect the process – from the lowest points to the highest, and we recognize how it replays itself in our lives today.
And so are we kings or paupers? The answer is both. True humility brings one to true greatness.
Egypt/Jerusalem
We traditionally end the Passover Seder with the fervent hope of “Next Year in Jerusalem!”
Because Jerusalem is much more than a city, we can be miles away from Jerusalem even while living there. Jerusalem is an ideal that we are struggling to reach for.
In general, the Jewish story can be summed up as a long journey from Egypt to Jerusalem. Beyond being just geographical locations, they symbolize two opposite spiritual states. The journey from Egypt to Jerusalem is a spiritual odyssey.
Egypt is called "Mitzrayim," in Hebrew, which also means limitations, restrictions, obstacles. It represents a state in which our souls are enslaved to material desires and tied down to physical limitations.
Jerusalem means “the city of peace”—a place of peace between body and soul, the ideal and reality. When we live our lives according to our ideals rather than our cravings, when the world values goodness and generosity over selfish gain—then we are in Jerusalem.
When we overcome our concern for our own needs and think and do for others, we have left Egypt. We allowed our innate goodness to prevail over our instinctive selfishness. We're then out of Egypt, but not yet in Jerusalem.
In Jerusalem, we won't have to conquer our selfish nature; our nature would itself be kind and selfless. There would be no need for a battle to do good in the city of inner peace; it would come naturally.
Even if we are living in the city called Jerusalem, as long as there remains suffering, injustice and unholiness in the world, we haven’t reached the Promised Land. As long as we remain slaves to our own negative instincts and selfish desires, we are still struggling to truly leave Egypt.
Perhaps this year, our efforts to better ourselves and our world will bring the fulfillment of the words of the Haggadah:
"This year we are here, next year we will be in the Land of Israel. This year we are slaves, next year we will be free."
Next year in Jerusalem . . . literally.
Because Jerusalem is much more than a city, we can be miles away from Jerusalem even while living there. Jerusalem is an ideal that we are struggling to reach for.
In general, the Jewish story can be summed up as a long journey from Egypt to Jerusalem. Beyond being just geographical locations, they symbolize two opposite spiritual states. The journey from Egypt to Jerusalem is a spiritual odyssey.
Egypt is called "Mitzrayim," in Hebrew, which also means limitations, restrictions, obstacles. It represents a state in which our souls are enslaved to material desires and tied down to physical limitations.
Jerusalem means “the city of peace”—a place of peace between body and soul, the ideal and reality. When we live our lives according to our ideals rather than our cravings, when the world values goodness and generosity over selfish gain—then we are in Jerusalem.
When we overcome our concern for our own needs and think and do for others, we have left Egypt. We allowed our innate goodness to prevail over our instinctive selfishness. We're then out of Egypt, but not yet in Jerusalem.
In Jerusalem, we won't have to conquer our selfish nature; our nature would itself be kind and selfless. There would be no need for a battle to do good in the city of inner peace; it would come naturally.
Even if we are living in the city called Jerusalem, as long as there remains suffering, injustice and unholiness in the world, we haven’t reached the Promised Land. As long as we remain slaves to our own negative instincts and selfish desires, we are still struggling to truly leave Egypt.
Perhaps this year, our efforts to better ourselves and our world will bring the fulfillment of the words of the Haggadah:
"This year we are here, next year we will be in the Land of Israel. This year we are slaves, next year we will be free."
Next year in Jerusalem . . . literally.
Tuesday, April 5, 2011
Seudat Mitzva - Lavish Meal for mitzva
Rabbi Nachum of Chernobyl would strongly encourage the Jewish custom of conducting a seudat mitzva - a feast celebrating a mitzvah. Whenever he heard of a brit milah, a bar mitzva, or a celebration upon the completion of the study of a tractate in the Talmud, he would hasten to participate, and urge that the meal be as lavish as possible.
He related: "One year on Rosh Hashonah, when the fate of the Jewish People was to be decided, the prosecuting angel in the heavenly court, came with a huge load of sins, G-d forbid, which he placed on the scale. Angel Michoel, the supernal advocate of Israel, brought a load of mitzvot, but alas, these failed to tip the scales to the side of merit.
And so the defending angel argued before the Heavenly Court: "It is true that there are more sins than mitzvot, but the balance between them is not being gauged properly. When a Jew does a mitzvah, he does it with a joyous heart, elated at the opportunity to serve his Creator. His transgressions, on the other hand, occur at a moment of weakness, they are done without enthusiasm, and with a heart heavy with regret.
"Can you prove to us that this is indeed the case?", challenged the prosecuting angel.
"Certainly", said Michoel, the defending angel, "Observe, if you will, what happens when a Jew does a mitzva; he prepares a lavish feast, and invites his friends to come share in his joy in having merited to fulfill a Divine commandment. Now tell me, have you ever seen a Jew throw a party to celebrate the fact that he has transgressed the divine will....?
Thus, Rabbi Nochum of Chernobyl's affinity for celebrating a Mitzvah with a lavish meal.
He related: "One year on Rosh Hashonah, when the fate of the Jewish People was to be decided, the prosecuting angel in the heavenly court, came with a huge load of sins, G-d forbid, which he placed on the scale. Angel Michoel, the supernal advocate of Israel, brought a load of mitzvot, but alas, these failed to tip the scales to the side of merit.
And so the defending angel argued before the Heavenly Court: "It is true that there are more sins than mitzvot, but the balance between them is not being gauged properly. When a Jew does a mitzvah, he does it with a joyous heart, elated at the opportunity to serve his Creator. His transgressions, on the other hand, occur at a moment of weakness, they are done without enthusiasm, and with a heart heavy with regret.
"Can you prove to us that this is indeed the case?", challenged the prosecuting angel.
"Certainly", said Michoel, the defending angel, "Observe, if you will, what happens when a Jew does a mitzva; he prepares a lavish feast, and invites his friends to come share in his joy in having merited to fulfill a Divine commandment. Now tell me, have you ever seen a Jew throw a party to celebrate the fact that he has transgressed the divine will....?
Thus, Rabbi Nochum of Chernobyl's affinity for celebrating a Mitzvah with a lavish meal.
Thursday, March 31, 2011
Parshat Tazria - Why specifically a Cohen..../ Hachodesh
Tzaraat, often mistranslated as "leprosy', is discussed in this week's Torah portion of Tazria.
Tzaraat used to strike when a Jew would indulge in gossip or malicious talk. It would present as various whitish spots that would break out on one's body, house or clothes. The Jew in question would then visit a Kohen, a priest, to confirm that he was indeed suffering from tzaraat and then be sent out of the city to undergo an intensive program of repentance and purification rituals.
Interestingly though, even if an educated member of the public were to diagnose the symptoms of tzaraat, the sufferer would STILL need to have the diagnosis confirmed by a member of the priesthood.
Why?
Why did one specifically need a Kohen, a priest, to declare him impure with this afflicted disease?
Kohanim were entrusted with a sacred responsibility. Daily, they would gather in the Temple to bless the nation. They have come to symbolize "men of blessing."
Because they were concerned with the benefit of the nation, they alone had the capability to render judgment in case one sinned.
Hence, an important lesson: Occasionally, one observes improper behavior on the part of another. How tempting to stand in judgment, and to banish the sinner "out of the camp." From the Torah's insistence that the Kohen play a part in the drama, we learn that the only ones qualified to condemn are those who have served their time in the cause of love.
Only someone who has proven himself to be truly dedicated to the welfare of others can dare to criticize, and he is to also then involve himself in the process of the Jew's atonement.
-
This week we also bless the new month of Nissan and we do the special Hachodesh reading where it recounts G‑d's communication to Moshe two weeks before the Exodus, regarding the establishment of a Jewish (lunar) calendar, the Paschal Offering, matzah, bitter herbs, and the seder.
The special Hachodesh haftorah is a prophecy regarding the Paschal Offering that will be brought in the Third Holy Temple.
Tzaraat used to strike when a Jew would indulge in gossip or malicious talk. It would present as various whitish spots that would break out on one's body, house or clothes. The Jew in question would then visit a Kohen, a priest, to confirm that he was indeed suffering from tzaraat and then be sent out of the city to undergo an intensive program of repentance and purification rituals.
Interestingly though, even if an educated member of the public were to diagnose the symptoms of tzaraat, the sufferer would STILL need to have the diagnosis confirmed by a member of the priesthood.
Why?
Why did one specifically need a Kohen, a priest, to declare him impure with this afflicted disease?
Kohanim were entrusted with a sacred responsibility. Daily, they would gather in the Temple to bless the nation. They have come to symbolize "men of blessing."
Because they were concerned with the benefit of the nation, they alone had the capability to render judgment in case one sinned.
Hence, an important lesson: Occasionally, one observes improper behavior on the part of another. How tempting to stand in judgment, and to banish the sinner "out of the camp." From the Torah's insistence that the Kohen play a part in the drama, we learn that the only ones qualified to condemn are those who have served their time in the cause of love.
Only someone who has proven himself to be truly dedicated to the welfare of others can dare to criticize, and he is to also then involve himself in the process of the Jew's atonement.
-
This week we also bless the new month of Nissan and we do the special Hachodesh reading where it recounts G‑d's communication to Moshe two weeks before the Exodus, regarding the establishment of a Jewish (lunar) calendar, the Paschal Offering, matzah, bitter herbs, and the seder.
The special Hachodesh haftorah is a prophecy regarding the Paschal Offering that will be brought in the Third Holy Temple.
Honorable Haughtiness
Reb Mottel, a follower of the Alter Rebbe, (Reb Shneur Zalman of Liadi)was wont to serve G-d with haughtiness. How so? Well, the Yetzer Hora, the evil inclination, would approach him and say, "Mottel, do such and such a sin...."
And Reb Mottel would bellow in response "WHAT?? I should sin? I am a follower of the Rebbe! I am fabulously wealthy and learned! Yet, you dare tell me to sin?"
In essence, each of us can use this approach. The Alter Rebbe observed that "a Jew neither desires, nor can, be separated from G-dliness and it is only his evil inclination that forces him." As such, the Yetzer Hora can be rebuffed by way of haughtiness.
When the evil inclination tries his tactics to get us to sin, G-d forbid, we should be firm: "I am a descendant of Avrohom, Yitzchok and Yakov; I stood at Mt. Sinai and accepted the Torah. The Mishna even says: "The world was created for me" - the entire world rests on me! You want me to degrade myself and blindly follow my sinful desires? I have more than enough power to ignore your enticements!"
This is honorable haughtiness.
And Reb Mottel would bellow in response "WHAT?? I should sin? I am a follower of the Rebbe! I am fabulously wealthy and learned! Yet, you dare tell me to sin?"
In essence, each of us can use this approach. The Alter Rebbe observed that "a Jew neither desires, nor can, be separated from G-dliness and it is only his evil inclination that forces him." As such, the Yetzer Hora can be rebuffed by way of haughtiness.
When the evil inclination tries his tactics to get us to sin, G-d forbid, we should be firm: "I am a descendant of Avrohom, Yitzchok and Yakov; I stood at Mt. Sinai and accepted the Torah. The Mishna even says: "The world was created for me" - the entire world rests on me! You want me to degrade myself and blindly follow my sinful desires? I have more than enough power to ignore your enticements!"
This is honorable haughtiness.
Wednesday, March 30, 2011
The Jewish Yardstick
There is a system of measurement called "The Jewish Yardstick."
The Jewish yardstick is simple to use and it doesn't interfere with any other system of measurement. The rules for using the Jewish yardstick are as follows:
When measuring up your neighbor, friend, co-worker, relative or any stranger, judge him leniently and favorably.
When measuring yourself and your accomplishments, be stringent.
In Chasidic terminology one would say: Look at another with the "right eye", with kindness; look at yourself with the "left eye", with strictness or severity.
Such an approach is based on the commandment to "Love your fellow as yourself." Just as a person's intrinsic self-love allows him to overlook his own faults, so too, must we overlook the faults of another.
In regard to our personal conduct, we strive to both push away the negative and to do good. When relating to another individual however, the Jewish yardstick's method is to channel our energies solely into the positive path of "Do good."
Although there may be times when someone's conduct warrants reproof, before criticizing - even before giving "constructive criticism" - we should question ourselves as to whether we are fit to be the one to administer it. Furthermore, if reproof must be given, one must first love the other person just as a father loves his child. And of course, it should be offered gently, which will obviously enable it to be accepted more readily than harsh speech. Moreover, such words should be spoken only on select occasions.
Be extra kind and be extra sensitive, for the ultimate value of every Jew is after all, immeasurable.
The Jewish yardstick is simple to use and it doesn't interfere with any other system of measurement. The rules for using the Jewish yardstick are as follows:
When measuring up your neighbor, friend, co-worker, relative or any stranger, judge him leniently and favorably.
When measuring yourself and your accomplishments, be stringent.
In Chasidic terminology one would say: Look at another with the "right eye", with kindness; look at yourself with the "left eye", with strictness or severity.
Such an approach is based on the commandment to "Love your fellow as yourself." Just as a person's intrinsic self-love allows him to overlook his own faults, so too, must we overlook the faults of another.
In regard to our personal conduct, we strive to both push away the negative and to do good. When relating to another individual however, the Jewish yardstick's method is to channel our energies solely into the positive path of "Do good."
Although there may be times when someone's conduct warrants reproof, before criticizing - even before giving "constructive criticism" - we should question ourselves as to whether we are fit to be the one to administer it. Furthermore, if reproof must be given, one must first love the other person just as a father loves his child. And of course, it should be offered gently, which will obviously enable it to be accepted more readily than harsh speech. Moreover, such words should be spoken only on select occasions.
Be extra kind and be extra sensitive, for the ultimate value of every Jew is after all, immeasurable.
Getting Rid of Ego...
"Rabbi, how can I rid myself of my ego? As hard as I try, it keeps coming back. After years of work, my ego is still there!"
"Fighting your ego", responded the Rabbi, "is like trying to think about nothing. The harder you try, the further you get from your goal. As long as you are taking yourself so seriously, you are feeding into your ego. Even if you are fighting your ego, it's still all about you."
A desire to be spiritual can also be self-centered. As long as it is you who calls the shots and decides what is high and holy, then you remain under your ego's spell.
There is only one way to truly transcend your ego: do a mitzvah. A mitzvah is a divine command as communicated in the Torah. Doing a mitzvah means doing something just because G‑d wants you to, and for no other reason.
Whether the mitzvah feels good, like resting on Shabbat, or something like wrapping tefillin on your arm; whether it is as easy as putting up a mezuzah on your doorpost or as hard as honoring your parents, when you do a mitzvah you go beyond the parameters of what defines a human and you touch the Divine - you are doing not what you feel like but rather what G‑d asks of you.
The mitzvah life is about not taking ourselves so seriously, because we are only here to serve others - both G‑d and our fellow human beings. Even self-improvement, in the mitzvah world, is only important because G‑d wants us to refine ourselves.
Do a mitzvah today and focus not on yourself, but on your purpose. When you do, the weight of ego is lifted off your shoulders, and you are free.
"Fighting your ego", responded the Rabbi, "is like trying to think about nothing. The harder you try, the further you get from your goal. As long as you are taking yourself so seriously, you are feeding into your ego. Even if you are fighting your ego, it's still all about you."
A desire to be spiritual can also be self-centered. As long as it is you who calls the shots and decides what is high and holy, then you remain under your ego's spell.
There is only one way to truly transcend your ego: do a mitzvah. A mitzvah is a divine command as communicated in the Torah. Doing a mitzvah means doing something just because G‑d wants you to, and for no other reason.
Whether the mitzvah feels good, like resting on Shabbat, or something like wrapping tefillin on your arm; whether it is as easy as putting up a mezuzah on your doorpost or as hard as honoring your parents, when you do a mitzvah you go beyond the parameters of what defines a human and you touch the Divine - you are doing not what you feel like but rather what G‑d asks of you.
The mitzvah life is about not taking ourselves so seriously, because we are only here to serve others - both G‑d and our fellow human beings. Even self-improvement, in the mitzvah world, is only important because G‑d wants us to refine ourselves.
Do a mitzvah today and focus not on yourself, but on your purpose. When you do, the weight of ego is lifted off your shoulders, and you are free.
Friday, March 25, 2011
Shemini - Kosher all day...
A sign on a door tells us what's inside. A storefront with the word SHOES on its entrance explains what we can expect to find in this store. Of course, it’s not the signs that make things into what they are. The signs simply describe what is already there.
Parshat Shemini, this week's Torah portion, tells us about the signs of kosher animals. Kosher animals have two signs: they have split hooves and they chew their cud. The signs that tell us if a fish is kosher, are fins and scales.
However, it is not the signs that make the animal kosher. G-d created these animals with a kosher nature. The signs merely tell us that they are kosher.
When we eat the meat of any animal, its nature becomes part of us, and it affects the way we think. We are what we eat. The meat of kosher animals is fit for a Jew to eat, because of its kosher nature. When we eat this food, it affects us in the proper way. So, G-d gave those animals signs to inform us that they are kosher.
Other animals were created with non-kosher natures. This means that their meat will not affect us in a good way.
Kosher animals have split hooves, which means that their feet are divided. We can divide our activities throughout the day into two categories. One category includes praying, studying Torah, giving charity and helping others. The other category includes mundane activities such as eating, playing, reading, and doing business etc.
Though they are different types of activities, they should be like two parts of a one single hoof. Meaning, that just as we pray, study and do holy activities we must also do the mundane activities in a holy way, like a Jew. The foods we eat, the words we use, the places we go and the way we conduct our business should all belong to one kosher, holy, lifestyle.
The second kosher sign, chewing the cud, teaches us that just as animals take time to chew their cud, bringing up their food over and over again, we too must take the time, to think things over and plan to do things in a way which is kosher fit for a Jew.
Thus, through having split hooves and chewing the cud, internally, we come to keep kosher not just in our kitchen but in our whole life.
Parshat Shemini, this week's Torah portion, tells us about the signs of kosher animals. Kosher animals have two signs: they have split hooves and they chew their cud. The signs that tell us if a fish is kosher, are fins and scales.
However, it is not the signs that make the animal kosher. G-d created these animals with a kosher nature. The signs merely tell us that they are kosher.
When we eat the meat of any animal, its nature becomes part of us, and it affects the way we think. We are what we eat. The meat of kosher animals is fit for a Jew to eat, because of its kosher nature. When we eat this food, it affects us in the proper way. So, G-d gave those animals signs to inform us that they are kosher.
Other animals were created with non-kosher natures. This means that their meat will not affect us in a good way.
Kosher animals have split hooves, which means that their feet are divided. We can divide our activities throughout the day into two categories. One category includes praying, studying Torah, giving charity and helping others. The other category includes mundane activities such as eating, playing, reading, and doing business etc.
Though they are different types of activities, they should be like two parts of a one single hoof. Meaning, that just as we pray, study and do holy activities we must also do the mundane activities in a holy way, like a Jew. The foods we eat, the words we use, the places we go and the way we conduct our business should all belong to one kosher, holy, lifestyle.
The second kosher sign, chewing the cud, teaches us that just as animals take time to chew their cud, bringing up their food over and over again, we too must take the time, to think things over and plan to do things in a way which is kosher fit for a Jew.
Thus, through having split hooves and chewing the cud, internally, we come to keep kosher not just in our kitchen but in our whole life.
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