Dissections and Connections

Parshas Noach

Posted on November 1, 2024 (5785) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

The parsha chronicles the continuation of the downward spiral of man’s behavior as it evolved from the beginning of creation. We read of Kayin and Hevel, two brothers who could have lived in peace and unity, benefiting together from the beautiful world. But Kayin surrendered to jealousy and hatred and killed Hevel. The degeneration of humanity continued until in this week’s Parsha, we find Hashem condemning the entire world to destruction.

 

It’s interesting to note that civilization’s fate was sealed not for man’s crimes towards His Creator, but because of his inability to respect the rights of his fellow man. The Torah tells us ‘vatimalay ha’aretz chamas’, society was so degenerate that robbery and injustice went unpunished. Because they failed to maintain a lawful and peaceful society, they were doomed.

 

Since the times of the mabul, the Great Flood, the underpinnings of civilization has been the understanding that the only way to preserve stability within a society is to maintain a sense of community enforced by a system of government, buttressed by alliances with other nations.

 

The United Nations was meant to be the most powerful embodiment of the concept of nations joining together to ensure world peace and freedom from oppression. Delegates to the United Nations gather together from every recognized state with the stated purpose of upholding these noble ideals.

 

However, because so many member nations have subverted the U.N.’s lofty ideas with their own selfish agendas, the institution has been rendered a hollow charade. While poetic and eloquent speeches flow from its podium, both blatant and behind-the-scenes corruption has become the norm for the world body.

 

The lesson of the failure of this grand institution is that true unity is only achieved when nations and individuals surrender their individual needs for the higher common good. This seems to be the underlying message of the Parsha and the lesson that mankind was to glean from in the aftermath of the flood.

 

In order to rectify the corruption and disunity that resulted in mankind’s obliteration, Hashem took Noach and all the species of the world and placed them in the incubated and protected environment of the ark for an extended period. It was here that they co-existed not simply because it was pleasant to function in an orderly environment. For peace to persevere, the interactions in the ark had to be elevated to a level where each one’s needs took second place to the well-being of the entire assemblage. All were thus bonded in a deep and lasting cohesion.

 

Furthermore, the ark, explain the commentaries, was similar to a mishkan where all components served an equally vital role in serving as integral cogs whose overall purpose was to reveal Hashem’s presence to all. As the Torah tells us, ‘vayishaer ach noach vechol asher ito bateiva;’ Noach humbly remained “Noach” with all who were with him in the ark. He was not haughty at being the selected survivor of Hashem but rather equated himself with the other species, cognizant that he, no less than all the creatures around him, lived only to fulfill His will.

 

The ability of those in the ark to live in harmony demonstrated the unity of Creator and creation.

 

Our society has lifted the banner of superficial unity to a lofty plane. Creating a global village where human rights reign in an enlightened society sounds wonderful on paper. But if, at the end of the day, these developments serve only to facilitate the aggrandizement of private individuals and corporations, they are destined to fail. Only when mankind recognizes that its overarching mission is to dedicate itself to the moral and ethical roadmap the Creator has charted for us, can world society move forward to a lasting peace.

 

The very first step towards that exalted goal is ensuring that within our own little microcosm, we devote ourselves to carrying out this mission vis a vis our fellow man; using the Creator’s blueprint-the Torah-to mold our outlook and our behavior. Only thus can we launch ourselves on the path to true harmony and inner peace.

 

Wishing you a wonderful Shabbos.

 

 

The Oldest Lesson in History

Parshas Bereishis

Posted on October 4, 2002 (5763) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

 

The man said, “The woman that You gave to be with me – she gave me of the tree and I ate.” (Breishis 3:12)

 

…that You gave to be with me…Evident here is a lack of gratitude. (Rashi)

 

So Hashem, G-d banished him from the Garden of Eden to work the soil from which he was taken. (Breishis 3:23)

 

You don’t know what you’ve got till it’s gone. You take paradise and put up a parking lot. (Joni Mitchell)

 

There are few important rules about what we call “punishments”. 1) They are never strictly punitive but are also somehow rehabilitative. There’s always a cure for something mixed in with the soup of misery. 2) The punishment fits the crime in a manner of measure for measure.

 

There’s a poetic justice implied in every Divine sentence. 3) What seems like a retributive reaction is really a mechanical effect caused by the misdeed. If a person puts his hand in fire he is automatically burnt.

 

Where do we see some of these ingredients active in the story of man’s mishap in the Garden of Eden? Why was expulsion his just desert?

 

A wealthy family raised an orphan in their home from infancy until early adulthood. His treatment and style of living was absolutely equal to the other siblings in the family. He wore the same elegant clothing and ate the same gourmet food as they. One day a poor man came to the door of this wealthy man. A deep chord of sympathy was struck within the wealthy man. So, he gave to him one hundred gold coins.

 

The poor fellow was so shocked. He had never been given such a huge sum. One gold coin would have sufficed but such a demonstration of generosity uncorked a fountain of appreciation. The man started to praise his benefactor with every benevolent phrase.

 

He continually showered blessings and good wishes even as he exited. Still afterwards his voice could be heard ringing in the streets as it faded into the night.

 

The wife turned to her husband and remarked on what a stunning display of gratitude they had just witnessed. She then addressed the phenomena that this fellow with a single donation could not stop saying thanks and is probably still singing praises as he sits in his home. In contrast, the orphan, who has been the beneficiary of kindliness worth much more, has never once offered even a hint of thankfulness.

 

The moment the husband grasped her meaning, he called over the orphan boy who had been a member of their household for so many years and pointed him to the door. He held his head low and left. The days to follow were a bitter example of how brutal life can be “out there”.

 

Without food and shelter he was forced to take the lowest job. He slept on the floor where he worked from day to late night. The first few days of work were just to pay his rent and only then could he afford a drop of food. For weeks he struggled and suffered just barely subsisting, and all the while looking longingly back at the blessed and dainty life he left behind.

 

At a calculated time, the wealthy man sent for the boy to be returned to his former status within the family. However, now, having gone through what he had, he thanked his host constantly for every bit of goodness and percolated continuously with the joy of genuine appreciation.

 

As a nation and as individuals we have all witnessed this pattern and experienced it too many times. The key to holding a blessing is appreciation. Without that attitude of gratitude, the weight of the goodness that surrounds a man pushes him into exile till he is ready to gratefully surrender. This is only the most fundamental, oft repeated, and the oldest lesson in history.

 

Conversation Starter

Parshas Bereishis

Posted on October 21, 2022 (5783) By Mordechai Dixler | Series: Lifeline | Level: Beginner

 

This week is a time of new beginnings. First of all, we will read this week about Creation: the beginning of plant life, animal life, and ultimately human life. But second, a month of holiday observances: a week of preparatory prayers prior to the new year, Rosh Hashanah, the Days of Repentance, Yom Kippur, and then nine days (outside Israel) of Sukkot, Shmini Atzeret, and finally Simchat Torah—when we rejoice with the Torah upon completing the annual cycle of readings—have now come to an end. It is time to “get back to work!”

 

But furthermore, the three major festivals—Pesach, Shavuot, and Sukkot—conclude their cycle now, as well. These holidays were a time of meaningful connection with our Creator, when, in Temple times, the Jewish people would converge upon Jerusalem, bearing offerings as gifts for their heavenly Father, and spend time with G-d in His house. For them, this was the time to return home, and prepare for another year of farming and tilling the land in an agrarian society.

 

And thus, it is symbolic that, at this time, we return to the beginning of the Torah, to start it over again. With the inspiration and renewal of the holidays with us, we sit down to start with the first chapter, “In the beginning G-d created…” and take a fresh new look at His word.

 

The Torah contains the words G-d dictated to His prophet Moses, and is therefore G-d’s clearest, most direct communication with the world. Like a newly married couple returning from their wedding and honeymoon, we return to the ordinary activities of life in a new place within it and begin our daily and weekly conversation with G-d as we study His words.

 

The next Jewish month, Cheshvan, is the only one with no special observance within it; every other Jewish month has at least one special day. It is as if, after the month of Tishrei, which has more holidays than any other, we have time to refocus upon our daily and weekly growth, undistracted. It’s just us, G-d, and His words — a fresh start and a valuable opportunity to proceed into a new life with Him.

 

 

A Reality Check

Sukkos

By Rabbi Yehudah Prero | Series: Yom Tov | Level: Beginner

 

Sukkos is marked by a unique command to “live” in the Sukkah, a hut-like structure built outdoors. We eat our meals in the Sukkah, and many sleep in the Sukkah as well. The Sukkah is meant to be our dwelling place for the duration of the holiday.

 

Sukkos also marks a change in the mood of the holidays we have during Tishrei. After completing the High Holidays, holidays of solemnity, we have Sukkos, a holiday on which we are commanded to rejoice. The Chida, R’ Chaim Yosef David Azulay writes that there is significance to the juxtaposition of the holidays. During Sukkos, we move to a temporary dwelling outdoors.

 

The Chida says this move sends a message to us. We have just celebrated the holidays of Rosh HaShana and Yom Kippur. On these days, we have spoken about how spiritual matters should be primary in our lives. We have dedicated ourselves to serving G-d instead of our passions. We have asked forgiveness for our pursuit of earthly pleasures. The Sukkah highlights what we have just experienced. It reminds us that our life in this world is temporary, just as is our dwelling in the Sukkah. G-d is giving us a booster shot so that after the serious times have slipped away, the Sukkah reminds us still about our decision to pursue the spiritual. When we sit in the Sukkah, we are to strengthen our resolve to do that which is right, by reminding ourselves that our goal is to accomplish for life in the World To Come.

 

The Sukkah has further significance. The Torah writes (Devarim 16:13) “You shall observe the Feast of Sukkos seven days, after you have gathered in your grain and your wine.” Why do we observe Sukkos at this harvest time? The Rashbam explains that the key to the answer is another reason the Torah gives for celebrating Sukkos (Vayikra 23:43): “That your generations may know that I made the people of Israel to dwell in booths, when I brought them out of the land of Egypt.” When we sit in the Sukkah, the Torah tells us, we should remember how G-d provided shelter for the nation of Israel for 40 years after they left Egypt. The nation had no land to call their own. The had to wander and be sheltered by G-d. When we harvest our crops, we may tend to lose sight of how lucky we are that G-d provided for us. The Torah warns us of this danger. It says (Devarim 12: ) Lest when you have eaten and are full, and have built goodly houses, and lived there; and when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied, then your heart be lifted up, and you forget the L-rd your G- d, which brought you out of the land of Egypt, from the house of slavery; who led you through that great and terrible wilderness, where were venomous serpents, and scorpions, and drought, where there was no water; who brought you water out of the rock of flint, who fed you in the wilderness with manna, which your fathers knew not, that he might humble you, and that he might test you, to do you good in the end, and you say in your heart, My power and the might of my hand has gotten me this wealth.”

 

To make sure that we do not come to the point of denying G-d’s providence, we go out into the Sukkah. We remind ourselves that just as G-d provided for those who lived in the desert with Sukkos to live in, so too did He provide for us, as our harvest. It is time to take a step back and remember who really provides for us. So we not lose sight of the source of our livelihood, G-d gave us the holiday of Sukkos at the time when are most likely to be blinded: harvest time.

 

Lodging in the Sukkah is intended to assist us in clarifying our outlook on life. We remember that life on this world is temporary. We remember that we can’t take it with us. We remember that what we have, we got from G- d. The Sukkah is a sanctuary of spirituality. However, the Sukkah, as we know, is a temporary structure. We must make sure that the message the Sukkah imparts remains with us during the long winter months, so that the type of year we asked for on the High Holidays is the one we merit to live.

Succah: Strictly Under Divine Supervision

Sukkos

Posted on October 5, 2006 (5767) By Rabbi Osher Chaim Levene | Series: The Living Law | Level: Beginner

The Mitzvah:

The Jew dwells for seven days in a succah, booth. Needing a minimum of two and a half walls and organic material as its roof covering, the basic mitzvah is eating bread on the first night of Succos. All activities should be relocated to the succah during this festival (Leviticus 24:42-43)

 

Succos commemorates the Israelites’ shelter – either the actual ‘huts’ in which the Jewish people dwelled or to the Ananei Hakovod, miraculous Clouds of Glory protecting them in the wilderness.

 

But why is there is a festival to celebrate this miracle? And why should Succos follow in the wake of the Days of Awe?

 

By swapping his permanent building for a temporary booth exposed to the natural elements, the Jew affirms how he is, in truth, “strictly under Divine Supervision”.

 

What Succos marks is not just simply their miraculous protection but how G- d lovingly enveloped the nascent nation under His protective shelter. Ever since their emergence as the Chosen People, after the Exodus, the Jew would be subject to a special constant Divine providence.

 

However, this unique relationship forged between G-d and Israel almost disintegrated at the foot of Sinai. This was because of their treacherous disloyalty in worshipping the Golden Calf.

 

Only on Succos, explains the Vilna Gaon, did the Clouds of Glory which had departed because of their sin, return. That G-d allowed his Divine Presence to return and rest upon the Jewish nation, and their instruction to construct the Sanctuary, confirmed their full atonement. The restoration of the Clouds of Glory is the source for the joyous celebration of Succos, Zman Simchosenu, “time of our rejoicing”. Succos is sequentially placed after the judgment and atonement of Rosh Hashanah and Yom Kippur.

 

But with their repentance, G-d once again rested upon Israel. Of the three miracles in the wilderness – the manna, wellsprings of water and clouds of glory – only the latter was not essential for the nation’s on-going survival. Instead, it was an expression of G-d’s love and affection. And they, in turn, would take delight in His protection.

Into the succah the Jew goes.

 

It is on this festival, that the Jew’s eyes are fixed upon the Heavens. He places his trust and reliance in G-d – and not in the security of physical structures or his financial assets.

The succah is the symbol of G-d is directly involved in every aspect of a Jew’s life – just as He was, is and continues to be involved in their miraculous national survival against all odds through the pages of history. Where challenged and persecuted, the only fortress within which Israel can seek refuge is under G-d’s wings.

 

It is the knowledge Israel is “strictly under Divine Supervision” which is the happiness celebrated on Succos.

 

Text Copyright © 2006 by Rabbi Osher Chaim Levene and Torah.org.

https://torah.org/learning/yomtov-sukkos-vol5no14/

Huts or Houses? Yaakov’s Sukkos Lesson

Sukkos

By Rabbi Yehudah Prero | Series: Yom Tov | Level: Beginner

The Tur Shulchan Aruch writes (Orech Chayim 417) that the three pilgrimage festivals, the “Shalosh Regalim,” correspond to our three forefathers, Avraham, Yitzchak, and Yaakov. The festival Sukkos, the Tur writes, corresponds specifically to Yaakov. What is the connection?

 

In Bereishis, we read of the events surrounding Yaakov’s encounter with his brother Esav. Although Esav had sold his birthright to his younger brother, Yaakov, Esav was angered when Yitzchak, their father, gave Yaakov the blessings due to the first born. Before this meeting, Yaakov, while on a trip to retrieve some belongings he left at a camp site, had a struggle with the “guardian angel” of Esav. Yaakov, although slightly injured by the angel, came out of the meeting with a blessing. Yaakov then, with trepidation, met with Esav. He emerged from this encounter unscathed, and the two brothers went their separate ways. The Torah then tells us (Bereishis 33:17): “And Yaakov journeyed to Sukkos, and built himself a house, and made booths (sukkos) for his cattle; therefore the name of the place is called Sukkos.” Yaakov’s construction of “sukkos,” booths, for his cattle is the link with the holiday which bears the same name.

 

Clearly, there must be more of a link between the holiday and Yaakov than just the word “sukkos.”

Yaakov, as just mentioned, was on a mission when he had his run-in with Esav’s angel. The Talmud (Chullin 91a) explains how Yaakov came to be alone when he met the angel. “Said R. Eleazar: He (Yaakov) remained behind for the sake of some small jars. Hence [it is learnt] that to the righteous their money is dearer than their body; and why is this? Because they do not stretch out their hands to robbery.” Yaakov went to fetch some small utensils left behind because he valued these possessions. Why did Yaakov, and according to R’ Eleazar, do all the righteous, treasure possessions? Wouldn’t we think that the righteous would value the spiritual more than the physical?

 

The answer lies with the conclusion of R’ Eleazar’s statement: “They do not stretch out their hand to robbery.”

 

There was a poor man who was scrupulous in his observance of all of the Mitzvos. However, he was so poor that he did not possess a decent cup and basin with which he could wash his hands when it was called for. One night, he dreamt that G-d saw the extent of his poverty, his lack of cup and basin, and desire to own one, and G-d then gave him the cup and basin. Upon arising in the morning, lying on the floor next him was the exact same basin and cup which he saw in his dream. This was clearly a gift from G-d, and he treasured it greatly.

 

The man’s fortune changed. He became wealthy, and soon undertook refurbishing his house. Upon the completion of the work, the man made one final inspection of the house. He noticed that his cup and basin were missing. He ordered the workers to search through everything until it was found. They were successful, but perplexed. They had assumed this must be a precious cup and basin, fashioned from silver or the like, and that is why the man was worried about its loss. The cup they found, however, was tin and dented, and they could not fathom why the man was so distressed about the loss. After being questioned about this by the workers, the man had one response: “If G-d Himself had given you something, wouldn’t that be the most precious item you possess?!”

 

It is this attitude, Rav Chaim Vital says, Yaakov and all righteous people share. They appreciate that every item in their possession, all money that comes their way, is theirs because G-d gave it them, to enable them to better serve Him. It is dear, beloved, cherished, and carefully protected. The righteous do not steal. They do not take that which G-d did not give them. They only have that which G-d blessed them with. They know that G-d gave them this gift to enable them to fulfil the precepts contained in His Torah. They therefore value their possessions as one should value a gift from G-d. This is why Yaakov returned to retrieve his small vessels.

 

Sukkos is a time when we leave our homes and venture outside, into a temporary dwelling, the Sukkah. The Sukkah should remind us that our life in this world is temporary, just as is our dwelling in the Sukkah.

 

Furthermore, the Sukkah should serve to remind us that just as G-d provided for those who lived in the desert with Sukkos to live in, so too does He provide for us. (See YomTov III:20) Yaakov, the Torah tells us, made “sukkos,” “huts,” for his possessions. For himself, however, he built a home. The Targum Yonasan interprets this not as a literal house, but rather as a House of Study, a “Bais Medrash.” Yaakov had his priorities straight. Yaakov valued his possessions for the right reasons. He invested his money in that which has permanence, a house for Torah study. He provided only a temporary shelter for his “temporary” possessions. This temporary shelter is called a Sukkah. Our Sukkah should teach us the same lesson. We must appreciate, right after the conclusion of the High Holidays, our purpose on this earth. We must value our possessions for the same reasons Yaakov did. We must ensure that we understand what the priorities are in our lives. Our Sukkah should remind us of Yaakov’s sukkah. Hence, the holiday of Sukkos and Yaakov are indeed inextricably tied, as the Tur stated.

 

(from Matnas Chaim)

 

 

 

The Power of Love

Parshas Haazinu

Posted on October 3, 2003 (5763) By Rabbi Shlomo Jarcaig | Series: Kol HaKollel | Level: Beginner

The Shabbos (Sabbath) between Rosh Hashanah and Yom Kippur is called Shabbos Shuva (return). This Shabbos offers us a unique opportunity to focus on teshuva (repentance) in a way we cannot during the rest of the week. What are the mechanics of teshuva?

 

Our Sages teach us that when one does teshuva out of fear of G-d, then the sins he transgressed intentionally are viewed as if they were committed accidentally, but if one repents from a love of G-d, then his previous sins become transformed to merits for him. How does this work? One of the greatest manifestations of G-d’s love for His children is His desire to accept our repentance and overlook our wrongdoing. But why does He view them in a positive light afterwards and why is this perspective unique to when the teshuva was done out of ahava (love)?

 

Michtav Me’Eliyahu (collected writings and discourses of Rabbi Eliyahu Dessler (1891-1954) of London and B’nai Brak, one of the outstanding personalities and thinkers of the Mussar movement) explains that one of the main components of teshuva is remorse. When a person genuinely regrets his past deeds and repents out of fear, he acquires a new perspective of life: he stops to think about the greatness and awesomeness of G-d and the impropriety of violating His will. As this perspective develops and his outlook changes, he will now view his past transgression as accidental. He simply did not grasp the ramifications of his actions; had he, he would have never done them.

 

But teshuva out of love is different. True love is about giving. By definition, we cannot give anything to G-d, but the closest thing we can do is appreciate and express our gratitude for all He does for us. When someone develops his appreciation for the vastness of the array of G-d’s constant giving – from the dozen involuntary breaths he takes every minute of every hour of every day to the breathtaking sunrise he witnessed this morning – he fortifies his love relationship with his Creator. Thus, when he contemplates his past misdeeds and realizes that, despite them, G-d continues His abundant benevolence, his gratitude is multiplied. The repentance borne of this sentiment is much more profound and builds an even greater bond.

 

The development of this greater love is a result of the misdeed, so his repentance actually turned those misdeeds into something positive in generating a closer relationship with G-d.

 

Shabbos is designed specifically to allow us time each week to appreciate G-d and what He does for us. There is a specific mitzvah (commandment) to eat tasty foods that we do not have throughout the rest of the week to allow us to focus on His magnificent benevolence.

 

The Blessings We All Hope For

Parshas Haazinu

Elul / Rosh Hashanah

Posted on September 2, 2013 (5773) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

It’s a big wonder! The Talmud tells us that “the entire livelihood of a person is decided between Rosh HaShana and Yom Kippur” (Beitza 16A) and in the liturgy of those days, the Machzor and Slichos, there is barely a whisper of a request. It’s a serious matter! Money means a lot to most of us and here a great determination is being made it’s not a serious part of the discussion.

 

How then it is decided during these days of awesome judgments?

 

A young and very successful surgeon once told me of a job interview he had with someone who was looking to join his thriving practice. The dialogue went something like this: The doctor asked him, “What kind of work are you looking for?” (A nice open ended question) The job candidate took the opportunity to answer affirmatively, ”I would like to be making over $200,000 and year, and be able to take off one weekday and one weekend day each week. I would need to have full health insurance coverage and it would certainly be a plus if my travel expenses were covered too!”

 

Do you think he got the job? The doctor told me he was appalled by the attitude. “He made no mention of what he felt he could contribute to the practice or learn, how dedicated and diligent he was, nothing! There was no talk about healing or helping people either.” This was a job interview from the black lagoon. You come in demanding and requesting and expecting this is what you want? The boss wants to know how much grit and intellect will you bring to the workplace?! Are you worth investing time to train etc.? How serious are you!

 

What do learn from the sagely statement above that the entire livelihood of a person is decided between Rosh HaShana and Yom Kippur? We are going on a job interview and a salary review.

 

The Machzor guides us cleverly through the process. In Musaf we mention “Malchios”-Kingship- which helps us present our understanding of the seriousness of the task at hand. Then we speak of Zichronos- Remembrances which focuses on our identification with the success of those who preceded us! It’s an expression of optimism and our confidence our ability to accomplish the task. Then comes Shofaros- the Shofar which betrays our deepest desire and willingness to get it done! That covers everything.

 

Steven Covey writes in 7 Habits of Highly Effective People that a habit (a good habit too) consists of 1) Knowledge, 2) Skill, and 3) Will! There you have it!

 

Rosh HaShana is not about us! It’s not about what we hope to earn! It’s about what we aim to do and accomplish in G-d’s world for heaven’s sake. There’s always something to do for those who are willing to be helpful. Givers will find a place to give, and they will be granted the resource to make good things happen. It’s what I call “the vacuum cleaner effect”. The cleverly designed machine is able to pull in forcefully because it’s pushing air outward. That creates the vacuum into which goodness flows. Maybe that’s what the Shofar is expressing by blowing out and thereby attracting the blessing we all hope for!

 

Parenting By Example

Parshas Haazinu

Posted on June 7, 2002 (5760) By Rabbi Yaakov Menken | Series: Lifeline | Level: Beginner

“Corruption is not His — the blemish is His children’s, a crooked and twisted generation. Behold, to HaShem you have done this, your Maker and the One who established you.” [32:5-6]

 

The Shaar Bas Rabim provides a homiletic interpretation of these verses. He says that they provide a profound lesson in parenting.

 

Some people, he says, behave incorrectly — and they know it — and yet, it does not bother them. Although they do not follow the Mitzvos, they feel no guilt for their actions, nor do they try to improve.

 

And yet, at the very same time, they expect exemplary behavior from their children. They expect their children to follow the path of Torah, to study and perform the Commandments.

 

And if, or when, their children deviate from that path, it causes them a great deal of anguish.

 

Says the Shaar Bas Rabim — they have been spellbound. They are making a tragic mistake.

 

They need to understand: just as they expect their children to follow the straight path, the Holy One, Blessed be He, wants that from His children as well.

 

The children see that their parents do not listen to the voice of their Father in Heaven — so why should they do any differently? By not listening to their parents, they follow their parents’ example in two ways: through their misbehavior itself, and through their rejection of their parents’ wishes. This is exactly what they should be expected to do — so the parents should not be surprised if their children go off course.

 

This is what the verse says, translating just one or two words at a time: “his corruption” — the fact that he himself is corrupt — “no” — this doesn’t bother him at all; but “his children” — the same corruption from his children — “their blemish” — it is a painful blemish in his eyes. This is “a crooked and twisted generation” — such a person is mistaken, crooked in his thinking. “It is to HaShem that you do this” — you yourselves are doing precisely the same thing to HaShem, Blessed be He, and “He is your Maker, the One who established you.” He wants from you, as His child, that you follow the good and straight path — and if you do not listen to your Father, how can you then expect from your children that they should listen to their parents?

 

If you would like to have children who are upright in their behavior, says the Shaar Bas Rabim, then you must be upright in your behavior. If you listen to your Father in Heaven, then your children will listen to your own voice.

 

We all want our children to be good people — I think it is natural for parents to want their children to “turn out better than we did!” We want our neighbors and friends to be good as well.

 

The Shaar Bas Rabim is telling us that the way we can influence others — especially our children — is to influence ourselves first.

 

This is, of course, the ideal time for us to reexamine our actions, and improve them. On Yom Kippur we can start anew, and set ourselves in the right direction. We can only lead by example!

 

Good Shabbos, and may you be Sealed in the Book of Life,

Rabbi Yaakov Menken