The Lamplighter Weekly
Volume 12 Issue 9
Feburary 28-March 6 2010 14-20 Adar 5770
Torah Reading: Ki Tisa
Candle lighting: 6:10 PM
Shabbat Ends: 7:05 PM
Parshas Parah
Parsha Synopsis · A Word From the Rabbi
Essay · Thoughts That Count
Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel
Parsha Synopsis
Ki Tisa
Exodus 30:11-34:35
The people of Israel are told to each contribute exactly half a shekel of silver to the Sanctuary. Instructions are also given regarding the making of the Sanctuary's water-basin, anointing oil and incense. "Wise hearted" artisans Betzalel and Ahaliav are placed in charge of the Sanctuary's construction, and the people are once again commanded to keep the Shabbat.
When Moses does not return when expected from Mount Sinai, the people make a Golden Calf and worship it. G-d proposes to destroy the errant nation, but Moses intercedes on their behalf. Moses descends from the mountain carrying the Tablets of the Testimony engraved with the Ten Commandments; seeing the people dancing about their idol, he breaks the Tablets, destroys the Golden Calf and has the primary culprits put to death. He then returns to G-d to say: "If You do not forgive them, blot me out from the book that You have written."
G-d forgives, but says that the effect of their sin will be felt for many generations. At first G-d proposes to send His angel along with them, but Moses insists that G-d Himself accompany His people to the Promised Land.
Moses prepares a new set of tablets and once more ascends the mountain, where G-d reinscribes the covenant on these Second Tablets. On the mountain Moses is also granted a vision of the divine Thirteen Attributes of Mercy. So radiant is Moses' face upon his return, that he must cover it with a veil, which he removes only to speak with G-d and to teach His laws to the people.
In preparation for the upcoming festival of Passover, when every Jew had to be in a state of ritual purity, the section of Parah (Numbers 19) is added to the weekly reading this week. Parah relates the laws of the Red Heifer with which a person contaminated by contact with a dead body was purified.
A Word From the Rabbi
THE SIN BEHIND THE SIN
Clinging To Bad Ideas
Weeping uncontrollably a distraught mother one day called on a Chassidic Rebbe. “Rebbe,” she exclaimed, “It’s my son; he’s acting really strange; I think he needs a psychiatrist!”
“What’s the matter,” asked the Rebbe, visibly concerned.
“The matter?” cried the woman, “he’s behaving like a lowlife! He was observed dancing with gentile women and dining on swine! I’m telling you, he went Mishuga.
The Rebbe pondered the crisis for a quiet moment. “My dear lady,” he then declared: The good news is that your son is far from Mishuga.”
“You see, if your son were dancing with pigs and dining on women, I’d say that he is indeed insane, but that’s not what you describe. The characteristics you present are that of ‘sinfulness’ not ‘insanity.’”
“No, no; your son is not crazy. He has rather become a crude and lascivious young man, and there’s nothing crazy about it. ”
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Yankel appeared in Shul one day with both his ears heavily bandaged. “I was ironing a shirt when the phone rang,” he sheepishly explained. “That explains one ear,” blurted a fellow congregant, “But what about the other?” “My luck,” came the reply, “the guy decided to call back.”
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“It happened as [Moshe] drew near the camp - he saw the calf and the dances that Moshe’s anger flared up. He threw down the tablets from his hands and shattered them at the foot of the mountain.” (Exodus 12:19-20)
The afternoon of the day that the Torah was given, Moshe ascended Mount Sinai for forty days of solitude. He spent his time in absolute spiritual immersion; studying the newly received code with its Divine author. Waiting impatiently at the foot of the mountain, the Jewish nation mistakenly anticipated Moshe’s arrival on the thirty ninth day.
According to their miscalculation, Moshe had tarried in his return from the mountaintop. His absence led them to conclude that he was no longer alive and that they would never see him again. Certain that they were left abandoned and leaderless in the desert, the Israelites, edged-on by the “mixed multitude” (the Egyptian converts who joined the Jewish nation at the time of the exodus), panicked and completely lost their footing.
The people proceeded to press Aharon, who was left holding the bag, demanding that he produce for them “a G-d that will go before us.” Sensing the rebellious atmosphere and volatile circumstances, Aharon attempted to stave off an outbreak of anarchy and idol worship by stalling for time. He requested that they donate their most prized possessions; the gold and silver garnered from the Egyptians, which now adorned their women and children.
Yet, instead of the anticipated reluctance and procrastination, there was no time wasted. In a most unexpected response to Aharon’s appeal, the men gave of their own highly cherished gold; the gold that represented their first taste of freedom in 210 years. They did not even bother with their spouses; they used their very own stash. And gave they did; generously and passionately.
Aharon took the gold and heaved it into a large fire, with the unsolicited help of a few sorcerers, a Golden Calf emerged. Aharon set-out to build an altar before it. Hoping to buy some more time, he declared “A celebration for G-d tomorrow.” Perhaps by then Moshe will have returned.
But once again the people wasted no time. They arose early in the morning, brought sacrifices and began to celebrate. They danced around their newly created deity(s) and shouted, “These are your gods which brought you up from the land of Egypt!” (Exodus 32:8)
And so came about the most precipitous fall from grace and splendor in the history of mankind. From the zenith of holiness and purity slipped a nation into the pit of godlessness and sin – from the ultimate Divine embrace to the depth of spiritual dearth and abyss. This, no doubt, was the epitome of human plummet and decline.
Yet, grave as it might be, sin is after all human and often explicable. There can, for example, be many causes for the dramatic downfall of the Jewish nation after their remarkable rise.
It may well be argued that after experiencing the highest level of Divine revelation and ecstasy during the giving of the Torah, the nation, having been forced back so drastically to a more mundane reality – made to wait 40 days without setting eyes on their revered leader and prophet – found themselves particularly susceptible and overwhelmed.
Their desire to draw close to G-d was exceedingly powerful and Moshe had become the facilitator of this passion. One can imagine that every moment waiting for Moshe was like eternity. Another moment was just too long.
Additionally, they were subjected to the mixed multitude factor. Great people as they were, moved to follow the Jewish Nation into the wilderness to an unknown destination and fate; these fellows were exceptionally vulnerable when faced with the trying experience at hand.
Having lived in relative comfort in Egypt; always under the hegemony and protection of a so called god, they fared the worst. They quickly lapsed into their old habits and wavered in their commitment.
It can hence be understood how the Children of Israel would fall prey to the provocations of this internal influence. Given the above, why was this sin considered so insidious? And what is it about sin in general that is so despised in the eyes of G-d? Considering our human vulnerabilities, sin seems somewhat natural, perhaps even inevitable?
The answer is that while sin is often times born out of simple weakness of character or error of judgment, such weakness and misjudgment quickly loses its alleged innocence and inadvertence. Sooner or later it becomes an obvious wrong. At that point, the perpetuation of the sin is no longer excusable. At that juncture it becomes a far more sinister act of conscious, wanton rebellion and willful indulgence.
This phenomenon is precisely what is described in this week’s Parsha, Ki Sisa: "On the next day,” states the verse, “They arose early, offered up burnt offerings . . . And the people sat down to eat and to drink, and they arose to ‘make-merry’.” Rashi notes that the word “Make-merry,” connotes sexual immorality as well as bloodshed. (A brave and righteous man named Chur, who attempted to rebuke the people, was slain at the hands of the incited mob).
In the above light their conduct has clearly spiraled to something far different from where it may have all begun. As is typical with sin, what may have started in explicable error and delusion, has soon deteriorated into blatant rebellion, including the most cardinal transgressions; adultery, idol worship, and bloodshed. At this point-in-time-there were no excuses. It was more than obvious that what was happening was wayward and rebellious.
It’s not what initiated the sin of the Golden Calf that constitutes its gravest offense and transgression; it was rather the fact that they proceeded to clutch to this bad idea well after it’s malevolence and defiance was apparent as day.
How familiar is this pattern, how little has mankind learned from its own history. Much as with the prototype of transgression, the sin of the Golden Calf, Communism, various destructive forms of Socialism and secular Zionism, as well as some forms of modern Judaism may have all been conceived in purity or innocence – or at the very least weakness and confusion – but have soon proven to be very bad and destructive ideas.
It is not their original inspiration that has made them so harmful, it is not their initial motivation for which their admirers are forever culpable; it is rather because they have continued to cling to them well after their ruinous and harmful nature has become exposed and clear as the light of day.
Although weakness, or ignorance, cannot be condoned, especially when it results in the violation of moral and Torah law, still, one who admits he has sinned at least has the opportunity to correct his behavior and minimize the harm. This is not possible when one defiantly rationalizes, justifies and otherwise cleaves to his blatantly erroneous ways.
If only we had learned the simple lessons from the prototype of transgression – the sin of “The Golden Calf” – how different the course of history may have been.
It’s not too late!
May G-d awaken us with an inspiration from above and open our hearts and minds to the truth of his ways and to complete repentance. This will certainly hasten the coming of the righteous Moshiach BBA.
Gut Shabbos!
G-d Is Somewhere
So you think you're the first guy out there looking for G‑d? People have been searching for spirituality, exploring the metaphysical and generally searching for truth for millennia. Even the greatest prophet of them all, Moses himself, was preoccupied with seeking the Divine. Moses wanted to see G‑d in all His glory.
"Please, show me Your glory," Moses appeals in the 33rd chapter of Exodus. The commentators understand this to mean that he wanted it all, the ultimate revelation. Others see it as a quest for understanding the infinite ways of G‑d, like why the righteous seem to be perennial sufferers and the wicked seem to be laughing all the way to the bank.
Whatever the meaning, the Almighty places limits on Moses' understanding. "You will see My back," G‑d responds, "but My face may not be seen." Finite earthlings - even a Moses - can only perceive so much and no more. The face of G‑d, the ultimate full picture, is beyond human comprehension.
A youngster was being given his lesson and he wanted to know, "Where is G‑d?" The answer he received was, "G‑d is everywhere." "That's the problem," said the child, "I want a G‑d who is somewhere!"
"Everywhere" is abstract, theoretical and rather intangible. "Somewhere," on the other hand, is more defined, substantial and real. Yes, Judaism definitely believe that G‑d is everywhere. But even more important is the somewhere where G‑d is to be found.
In Judaism we find a clearly developed infrastructure of life. There is a list of behaviors that are considered G‑dly, and another list that may seem a lot more attractive but is deemed to be unG‑dly. We know what G‑d expects of us – and what He does not. It isn't left to what feels good or bad to us in our highly personal and very subjective mindsets. There are objective rules of right and wrong. Morality and ethics are in the province of G‑d and are therefore non-negotiable. Oh, we can talk about it and debate the issues all night long but, ultimately, our moral code is Divine and absolute.
I was once asked regarding a certain person whether he was "a religious person." I remember how that question was a moment of personal insight for me. From the perspective of the questioner, the answer was a definite "yes": the person he was asking about was a believer, came to synagogue faithfully every week, and did charity work-- the things that qualify a person to be called "religious" in the commonly accepted sense of the term. But in Judaism, the term "religious" carries different connotations. The most obvious one is Shabbat observance. Adhering to a kosher diet is another. The nitty-gritty do's and don'ts which the Torah instructs the Jew.
Faith in general, attending Shul and helping out are all nice, but still somewhat superficial. They are in the Everywhere category. Keeping Shabbat, though, is more in the Somewhere department. It is clearly defined and absolute. It goes beyond the surface-level feel good stuff. As Jews, we require a more precise definition of "religious." Practicalities not platitudes, action more than attitudes are the order of the day. G‑d must be somewhere, not just everywhere.
In the final analysis, when we connect to G‑d by doing His will we experience the greatest revelations.
Rabbi Yossy Goldman was born in Brooklyn, New York to a distinguished Chabad family. In 1976 he was sent by the Lubavitcher Rebbe as shliach to serve the Jewish community of Johannesburg, South Africa. He is Senior Rabbi of the Sydenham Highlands North Shul since 1986, and president of the South African Rabbinical Association.
Thoughts That Count
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See, I have called by name Betzalel the son of Uri (Ex. 31:2)
When Moses ascended on high to receive the Torah, G-d showed him all the Sanctuary's vessels and explained how to make them. Moses thus assumed that he would be the one to make them, until G-d took out the Book of Adam and showed him the names of all the people who would live from Creation until the Resurrection of the Dead, "each generation and its kings, its generation and its leaders and prophets." Pointing to Betzalel's name He declared, "See, I have called by name Betzalel," i.e., ever since the creation of the world, Betzalel was intended to be the Sanctuary's artisan. (Midrash Rabba)
And the Tablets were the work of G-d, and the writing was the writing of G-d (Ex. 32:16)
What was so remarkable about the Tablets, considering that the Jewish people had already heard the Ten Commandments? Rather, when the Ten Commandments were inscribed in stone, they were simultaneously engraved upon the heart of every Jew forever and ever, as it states, "Write them on the tablet of your heart." This, indeed, was truly "a work of G-d." (Sefat Emet)
And you shall see My back (literally "end"); but My face shall not be seen (Ex. 33:23)
The significance of most events is not readily apparent when they first occur; it is only with the passage of time that we are able to discern the guiding hand of Divine Providence throughout history. That is what is meant by "And you shall see My end" - only in the end will you understand; "but My face shall not be seen" - whereas in the beginning, a true understanding of the overall picture is impossible. (Torat Moshe)
How Was I To Know?
G-d said to Moses: "Carve for yourself two tablets of stone like the first; and I will write upon these tablets the words..."
"Carve for yourself" - G-d revealed to Moses a quarry of sapphire beneath his tent and said to him: the waste from the carving shall belong to you. From this Moses became exceedingly rich. (34:1)(Rashi's commentary)
The sapphire blocks upon which the Ten Commandments were inscribed were also a source of material wealth for Moses; but the Torah emphasizes that this was but a side benefit derived from their 'waste' - something utterly peripheral to the true function of the tablets.
The function of Torah is to inspire and teach. The material benefits which result are a consequence of its all-pervading truth and perfection, but their relative significance is equivalent to the cast-off trimmings of the carver's work.(Rabbi Menachem Mendel of Lubavitch)
A deserted wife once came to Lubavitch seeking the help of Rabbi Menachem Mendel. With her was her child, who was a mute. The unfortunate woman asked to be received by the Rebbe, but was refused. She even had the Rebbe's wife petition him on her behalf (as did many of the women who wished to see him) but to no avail.
Finally, the chassidim advised her to smuggle the child into Rabbi Menachem Mendel's study and have him hand the Rebbe a note asking for his help. She wrote a note describing her situation as a deserted wife, hid the child under the table, and told him to give it to the Rebbe when he entered the room.
When the child handed the note to Rabbi Menachem Mendel, he said: "Go tell your mother that your father is to be found in this and this place."
The child left the room, returned to his mother, and clearly articulated the message. The woman gained a divorce and finanial compensation from her husband, and a healthy, speeking child.
When the miraculous results were excitedly reported to the Rebbe, he simply said: "How was I to know that the child was a mute?" The Rebbetzin, too, was unimpressed by the double miracle. She reminded the chassidim of what her grandfather, Rabbi Schneur Zalman of Liadi, told about the days when he was a disciple of the Maggid of Mezeritch, Rabbi DovBer. "In Mezeritch" Rabbi Schneur Zalman used to say, "miracles were rolling about under the table and no one even bothered to bend down and lift one up…"
Tid Bits
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The Cosmic Kiss
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This morning, my six-year-old son behaved so maturely that it made my heart swell.
I told him how much nachas (parental pride) I felt, and then I bent down to give him a kiss.
In retrospect: Why the kiss? I had just expressed loving and encouraging words. If I needed to increase the sentiment, I could have just added to my verbal embrace; what made me shift my mode of expression from the verbal to the physical?
In other words: Why do we kiss?
We ordinarily communicate through words, because that's our conventional conduit for expressing thoughts and feelings. But sometimes words feel inadequate; they can seem like a paltry tool for properly expressing ourselves.
So we choose a different, supra-verbal tool: the kiss. We select an extra-ordinary way of showing we care, and that we feel connected.
With that in mind, do you think you can "kiss" G‑d?
Using our human model, let's try to understand what that might mean.
We conventionally connect with the Divine through prayer and study. When I'm in conversation with the Divine, I can feel our relationship and our closeness.
But most of us don't have the luxury of pursuing a directly focused relationship – an "engaged conversation" – with G‑d all day. We spend so much time outside that spiritually comfortable place, engaging a decidedly non-spiritual environment.
What can we do?
When words won't work, we go for the kiss; i.e. we find G‑d in our everyday actions.
Imagine if you approached your profession as a way of fulfilling your Divine purpose in the world?
Imagine going to work on Wall Street (for example) this morning, settling into your chair and looking at your prospects for making money.
But, today, you choose to view your job as a means for fulfilling your purpose in life. So you decide to see your prospects as opportunities for helping clients earn money (a meaningful objective), so that you can support your family and community (a meaningful objective). You conduct your business – notwithstanding the dog-eat-dog world – on a Torah-guided, moral level. You choose to find an appropriate kosher lunch.
In the course of your day, you're not conversing with G‑d per se, but you're showing a real commitment; a connection that transcends conversation.
You're giving G‑d a kiss.
And I'll bet He's thrilled.
Rabbi Mendy Herson is director of the Chabad Jewish Center in Basking Ridge, New Jersey.
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On the Frontline
Chabad-Lubavitch Rabbis have been praying with soldiers, donning Tefillin with them, encouraging them, chatting with them, bringing them cold drinks and refreshments, and even making evening barbeques...
click here to veiw
Chabad Launches Brand-New Early Childhood Development Center
Chabad of greater Jacksonville proudly announces the formation of a brand new Jewish Pre-School called Ganeinu. Ganeinu is a premier early childhood development center—a place where Jewish children will enjoy an exciting, creative and nurturing experience that will provide them with a solid foundation educationally and socially.
Affiliated with the largest and fastest growing network of Jewish educational institutions in the world, the new program is on the cutting edge of child education and skillfully designed to serve children from the widest array of Jewish backgrounds, ranging from religious to the unaffiliated.
A joint effort on the part of Chabad of NE Florida's three branches; Chabad of Mandarin; the Beaches and Southside, Ganeinu will be centrally located in the Southside, a brief driving distance from Mandarin as well as the Beaches.
The Goal of Ganeinu Early Childhood Development Center is to equip every enrolled child with the necessary skills to succeed and thrive in life, as an American and as a Jew.
For more information Please call:
Mandarin:904-262-6641
Beaches:904-543-9301
Southside:904-646-4434
S. Augustine:904-521-8664
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