Listen Closely

Parshas Vayikra

Posted on March 24, 2023 (5783) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

With the beginning of the reading of the book of Vayikra this Shabbat in the synagogue, the title of the book itself calls out to us for understanding what is meant when the Torah tells us that G-d called out to Moshe. Moshe experiences a special and unique method of G-dly revelation. The Torah testifies to this by describing that G-d, so to speak, talks to Moshe ‘face to face.’

 

The prophets of Israel receive G-dly communication while in a dreamlike trance. But the thrust of Jewish tradition is that even though there is no longer any type of G-dly prophecy present in our world, G-d still communicates with humans. But, He does so in very subtle means – in reflections of human behavior and world events themselves.

 

Free will allows humans to behave as they will, yet there is a guiding heavenly hand in world affairs visible to those who wish to see it.  A few decades ago two scientists won a Nobel Prize for proving their ability to yet hear the echo of the sounds of the original birth of the universe at the moment of its creation. We all know that human hearing is possible only within a limited range of wave frequencies. Judaism preaches that good deeds, moral behavior, Torah observance and loyalty to traditional Jewish values help expand our hearing ability – and this enables us to tune into heavenly sound frequencies which were originally blocked to us.

 

The auxiliary message of Vayikra, when G-d called out to Moshe, is that Moshe’s hearing is so perfectly attuned to heavenly communication, he is always ‘face to face’ with his Creator. That is the true indication of the greatness of Moshe and makes him the most unique of all the world’s prophets, teachers and leaders.

 

The word Vayikra, as written in the Torah, contains a miniature letter ‘aleph.’ This indicates to us that G-d’s message to us is subtle, quiet, and easy to ignore temporarily, but persistent and ongoing. As the Lord told the prophet Elijah, ‘I do not appear in the great wind or in earthquakes or other terrifying natural phenomena, but rather in a small, still voice.’  Listening to a still, small voice requires good hearing acumen and intense concentration. Casual hearing will not suffice.

 

In our times, the small ‘alef’ requires us to really listen and pay attention to what transpires in our personal and national lives. Oftentimes, we, like the prophet Yonah, attempt to flee from the still small voice that continually echoes within us. But it remains persistent and waits patiently for our hearing ability to improve in our everyday lives.

 

The Bible teaches us that Shimshon began his career as the savior and Judge of Israel when he was able to hear the spirit of the Lord beating within his heart. In our busy and noisy lives, with so much incessant sound exploding all around us constantly, we really have little time or ability to listen to our true selves – those small voices  that are always speaking to us. Our inner voice is the medium that Judaism uses to teach us that the Lord calls out for our attention, to give us moral and courageous guidance. But it can only be of value if we listen – and that requires concentration, thought and commitment.

 

A great sage once remarked that when a Jew prays to G-d he or she is talking to G-d. But, when a Jew studies Torah then G-d, so to speak, is talking to him or her. That is one of the reasons that Judaism places such a great emphasis on Torah study. As the Talmud says: ‘the study of Torah outweighs all other commandments.’ It is the proven method for attuning to the spiritual frequencies that beat within us. Our Creator constantly calls out to us, and we have to make every effort to improve our hearing and our listening.

 

Shabbat shalom,

Rabbi Berel Wein

 

Why Every Jew Should Become an Accountant

Parshas Pekudei

Posted on March 2, 2022 (5782) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The basic lesson in this week’s Torah reading is accountability. G-d demands from Moshe and the others who formulated and created the Tabernacle in the desert, to account for all the material that was donated by the Jewish people for that purpose. The last piece of silver that was donated had to be accounted for, but Moshe was distressed that he could not account for 1000 measures of the silver. He finally remembered that this donation of silver was used for constructing hooks that bound the tapestries of the Tabernacle together.

 

The hooks must” shout” to remind us of their presence, and to make Moshe’s accounting complete and accurate.

 

Accounting is a very painstaking project. Most people view it as bordering on boring. Nevertheless, there is no commercial enterprise that can successfully exist without good and accurate accounting practices.

 

The financial accounting in our Parsha regarding the materials that were used in the construction of the Tabernacle is a template for proper human behavior concerning the use of resources in all areas of life. This is especially true in matters that border on religious institutions that are held to the highest of all standards and are to be above any suspicion of corruption. The Priest of the Temple wore garments that had no pockets and could not conceal any hidden items of value that might be removed from the Temple.

 

This overriding meticulous standard and value of accountability is not limited to financial matters. Judaism teaches us that we are all accountable for our actions – behavior, speech, attitudes and even thoughts. We were created as being responsible creatures – responsible to the creator and to the other creatures that exist with us on this planet. We are given talents that are unique to each one of us. The challenge that is put before us is how those talents and abilities can be used for good and noble causes.

 

There are many who think that the gifts that they have been given are for their exclusive use, and that there is no need or obligation to share them with others. They are sadly mistaken in this view. People are accountable for what they have, as they were for the supposedly insignificant amount of silver that was used to construct hooks that kept the tapestries together.

 

King Solomon states in Kohelet that one should realize that all actions and behavior will eventually be weighed on the scales of heavenly justice. We live in a time when accountability, to a great extent, has been replaced by excuses, social engineering, economic and psychological theories. All of these are used only to avoid the issue of accountability. To be human is to be responsible, and that is the message not only of this week’s Parsha, but of everything in Judaism.

 

Shabbat shalom,
Rabbi Berel Wein

 

A Father

Parshas Ki Sisa

Posted on March 8, 2023 (5783) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Intermediate Beginner

“Hashem passed before him and proclaimed…”(34:6)

After shattering the Tablets in reaction to witnessing Bnei Yisroel worshipping the Golden Calf, Moshe prayed on their behalf and saved them from destruction. Hashem then agreed to give Bnei Yisroel a second set of Tablets. When Moshe ascended the mountain to receive these Tablets, Hashem taught Moshe the text of the Thirteen Attributes of Mercy, a prayer which invokes Hashem’s mercy and reassures us that repentance is always possible.

 

The verse states that Hashem passed before Moshe and proclaimed the Thirteen Attributes. From the fact that Hashem passed before Moshe, the Talmud derives that He wrapped Himself in a tallis like one who leads the congregation, and showed Moshe the order of the prayers.[1] Why was it necessary for Hashem to wrap Himself in a tallis and go through all the motions of the prayer in order to teach Moshe the text of the prayer?

 

Hashem was sending Moshe a message that this prayer will never go unanswered. The reason for this phenomenon is that it invokes the love that Hashem feels for his children. Much the same way as a father’s concern for his child’s welfare is even greater than the concern that child has for his own well-being, Hashem is revealing to Moshe that His concern for Bnei Yisroel transcends their own, to the extent that He too, figuratively, prays for their well-being.

 

From Rags to Riches

Parshas Ki Sisa

Posted on March 11, 2020 (5780) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

Parshas Ki Sisa describes the tragic downfall of the Jewish people at the very pinnacle of their spiritual achievement.

 

The people encamped as one around Har Sinai in their zeal to receive the Torah. Hashem’s voice thundered off the mountain tops, proclaiming the Aseres Hadibros, the Ten Commandments, and designating the Jews as His chosen people for accepting His eternal covenant.

 

From the lofty heights of those wonderful intoxicating days, the Jewish people spiraled downwards. Moshe had ascended to Heaven to bring down the Luchos, the stone Tablets, and in his absence, the nation had strayed far. The Torah describes how, only forty days later, the people embraced the worship of the Golden Calf and were dancing around it in wild abandon.

 

Hashem revealed to Moshe in Heaven exactly what was taking place down below, and instructed him to go down and take control of the tragic scene. Moshe grabbed the Tablets and made his way down the mountain. He was greeted by Yehoshua and by the crescendo of noise emanating from the camp.

 

As he approached the camp and saw the people dancing to musical instruments around the golden calf, Moshe took the miraculous Tablets of stone and smashed them at the foot of the mountain.

 

The commentaries ask why Moshe waited until he descended the mountain to shatter the Luchos. Did he not believe Hashem when He told him the Jews were worshiping a golden calf?

 

The Tablets transcended the laws of nature; the letters penetrated the stone through and through, yet one could read the holy text on them from either side. The Tablets were a reflection of the divine connection that the Jewish people had with their creator-but which, by worshiping the golden calf, they had lost. The Jewish people, after this serious breach of faith, were no longer worthy of being the recipients of the Luchos. So why did Moshe wait? Why didn’t he leave them in Heaven instead of smashing them at the foot of the mountain?

 

The commentaries explain that although Moshe knew beyond any doubt that the Jewish people had worshiped the golden calf. Yet he rationalized that it was surely just a temporary lapse, not done willfully or with enthusiasm. Perhaps they had succumbed to their base urges momentarily and could still be restored to their previous lofty stature.

 

But when he saw the people brazenly dancing around the calf, with musical accompaniment and great gusto and excitement, he realized the truth: they could never again be worthy of those heavenly Tablets.

 

It is one thing to abandon G-d out of fleeting temptation while all the while experiencing pangs of guilt. It is another to abandon Him without compunction, with relish and merriment. After such debasement, the disconnect is complete and absolute.

 

When not acting harmoniousness with the inner vibrations of our conscience, we often feel stirrings of guilt and remorse. We may wonder why we need to be plagued with misgivings and confusion about our behavior. Why can’t we feel whole and happy with what we are doing?

 

In truth, Jewish guilt is a gift from Hashem. It doesn’t allow us to re-define our priorities and our character, based on our “fall from grace.” That little voice inside of us that is telling us we shouldn’t be here, we shouldn’t be doing this, this is not me-is making sure that our substandard actions do not define our essence. It is ensuring that we regain our grip and give genuine expression to our innermost aspirations.

 

Wishing you an inspiring Shabbos.

The Oreo Cookie

Parshas Ki Sisa

Posted on February 17, 2022 (5782) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

And all the people stripped themselves of the golden earrings that were on their ears and brought them to Aaron. He took [them] from their hand[s], fashioned it with an engraving tool, and made it into a molten calf, upon which they said: “These are your gods, O Israel, who have brought you up from the land of Egypt!” (Shemos 32:3-4)

 

The building of the Golden Calf is one of the most tragic events and destructive episodes in all of Jewish History. We are still mopping up the fallout from what occurred just 40 days after the most glorious happening in all of human history, Matan Torah -the Giving of the Torah on Mount Sinai.

 

The question is why is it related to us in the Torah in this particular place. We are in the midst of a long and detailed discussion about the construction of the Mishkan. For 2 and ½ Parshios that is the dominant theme. Then suddenly the tragedy of the Golden Calf is spelled out in living color and then for another 2 and ½ Parshios we return to our detailed discussion of the construction of the Mishkan.

 

An additional factor to consider is that chronologically, the building of the Mishkan postdated the building of the Golden Calf. The order is inverted. We should first have read first about the Golden Calf and then about the Mishkan. In fact, the Mishkan was the Tikun, the cleanup, the active demonstration of Teshuva to repair the damage done by the Golden Calf.

What can we learn from the peculiar positioning of this narrative?

 

I often find myself engaged in something I call, “spiritual reverse engineering”. If I discover an idea that seems to be an undeniable truth, then I go into the search mode to see if I can find a source for it in the Torah. For example, one of “The 7 Habits of Highly Effective People”, in Stephen Covey’s bestselling book is, “If you want to be heard, then listen”. It makes a load of sense on many levels.

 

Let us say that someone barges into his boss’s office and demands, “I need a giant SUV, 6 new suits, a private secretary, and a platinum credit card with no limit and a raise in salary.” The boss will likely be pointing toward the door before he is finished.

 

He should rather step out, recalibrate, and enter again with ears open. He just might ask, “Sir, what is your most expansive vision for this company?” After listening well, he could commit himself to the boss’s mission and say, “I want to be your east coast guy. I want your product in every store on the eastern seaboard. I need a giant SUV, 6 new suits, a private secretary, and a platinum credit card with no limit and a raise in salary.” Now he has the boss’s ear and he is more likely to have his requisites met because he listened first and only then did he request.

 

Maybe that’s the wisdom in the strategy of placing the SHEMA before the Shemona Esrei. We enter prayer with our ears open, “SHEMA Yisrael… Love HASHEM … with all your heart …soul and might… (I am your east coast guy) Now, this is what I need to do your bidding. If you want to be heard then listen!

 

For years I have been arming my teachers with a Primer on PTA to ready them to meet parents. One of the bullet point items is, “If you must share some unflattering information about a student with his parents, then employ the Oreo Cookie approach.

 

Start with a complement, and then gently deliver the difficult news and conclude with a complement again. Surgery finished! He’s a great kid with loads of energy. Sometimes he disrupts the class. If we can help him to channel that energy then I have no doubt he will accomplish great things. He’s a super kid!

 

HASHEM sandwiched the sin of the Golden Calf in the middle of the construction of the Mishkan to let us know how truly-good we are and how great we can be, while rebuking us strongly. So, there we have it right there in our Holy Torah a humongous hint to the Oreo Cookie!

 

 

The Eternal Flame of Creativity

Parshas Tetzaveh

Posted on March 5, 2020 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The Torah reading of this week establishes for us the commandment of having an eternal flame burn in the Mishkan and later in the Temple in Jerusalem as well. This commandment is repeated regarding the Alter in the Mishkan and in the Temple where an eternal flame was also to be present on the Alter of sacrifices. The concept and symbol of an eternal flame has been repeated throughout Jewish history and is found to be present in all Jewish synagogues throughout the world and throughout the ages.

 

I have often wondered as to the significance of a flame of fire somehow representing eternity. I think that this has to do with the fact that the Torah instructs us to imitate our Creator to the extent that is humanly possible. The first creation of G-d, so to speak, was light, energy, fire if you will. The first invention of man according to Midrash was at the conclusion of the Sabbath when human beings first learned how to create fire. It is the origin of our custom in the Havdala service to have a fire lit, over which we bless G-d for allowing us to create this most necessary of all human inventions.

Fire is a double -edged sword. It warms and lights and it damages and destroys. Like all human inventions, especially those of our modern world over the past century, the use of all inventions contains ambivalence. The invention can be used for great and good things and it also can destroy all that has been accomplished.

 

Fire therefore represents the human capacity for good and for evil. The Torah teaches us that this capacity is an eternal one and that the challenge of having good triumph over evil never disappears. Good provides eternal energy and drives the engine of morality and holiness. Evil also contributes to the advancement of civilization though it must always be controlled and dominated by the good sense of morality that is innate within us.

 

Most advancements in medicine have occurred through discoveries made in trying to heal the wounds of war and violence and the prevention of the spread of plagues and epidemics. In effect, the fire of creativity that is the hallmark of human beings, from infancy onwards, is an eternal gift that the Lord has bestowed upon us. This is perhaps part of the symbolism of the eternal flame described in this week’s Torah reading.

 

Our sense of creativity is symbolized by the eternal flame that burns in our houses of worship. But that flame also burns deep within the soul of human beings. It is that internal flame that can and should be converted to an eternal flame by good deeds, moral values, and good intentions. Human beings require symbols to actuate noble values and ideas. All the symbols that appear in the Mishkan come to reinforce the value system that the Torah teaches us. An eternal flame represents much more than the burning wick of a candle.

 

Shabbat Shalom
Rabbi Berel Wein

 

A Deeply Personal Way

Parshas Tetzaveh

Posted on February 11, 2022 (5782) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

You shall place the Urim and the Tumim into the Choshen of judgment so that they will be over Aaron’s heart when he comes before HASHEM, and Aaron will carry the judgment of the children of Israel over his heart before HASHEM at all times. (Shemos 28:30) the judgment of the children of Israel: [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something – Rashi

 

The Urim v’ Tumim was some kind of mystical instrument for determining or divining truth. Stones and letters would light up and a Kohen with Ruach HaKodesh would be able to discern the message while the pedestrian- layman who stood by would remain clueless.

 

Where has this device disappeared to. We could all use a little Divine guidance?

 

The Piaseczno Rebbe, Rabbi Klonimus Kalman Shapiro wrote in Sefer Derech HaMelech that we may still have this type of Heavenly help even nowadays. He claims that we may still have access to prophecy even though we have been a non-profit organization for the past 2400 years.

 

He writes: “There is a type of prophetic knowledge that comes when one looks in a holy book. Not knowledge of the future, for that ceased when the Temple was destroyed. Rather, it is a call to the service of G-d and the holiness of Israel.

 

At times, we have all experienced looking into a holy book and suddenly becoming extremely moved by a certain idea. A word pierces our heart and gives us no rest for years, until it can transform us into a different person, and sanctify and uplift us.

 

What is going on? We have already heard this idea from others, and seen it in books, yet we remained untouched. Yet now, the matter suddenly penetrates our heart and mind. This is a form of the Urim v’ Tumim. (the breast plate worn by the High Priest) There too, all the letters were written, yet only some of them would shine in the eyes of the Kohen; and only a Kohen with Divine Inspiration. Another Kohen would stand by him and not see a thing.”

 

Isn’t it amazing! We all come to Shul on Shabbos and review the same Parsha and yet every person finds different points that catch their attention. If I would give 50 different people a Sefer Tehillim and ask them to highlight one Possuk each week that speaks to them, one that jazzes their soul, what is the likelihood that any two would have the exact same 50 verses highlighted!? That’s a rhetorical question. Way beyond highly improbable!

 

All throughout Mishlei Shlomo HaMelech writes in the persona of the Torah, “Listen My son…”. Not only do we learn Torah as an intellectual exercise or a scholarly discipline but at the same time we are shopping for truth. Again, Shlomo HaMelech writes, “The Truth, acquire it but don’t sell it!” We are on a buying mission. Many people walk through a store but everybody zeroes on what suits them best.

 

The main questions are, “What is the Torah teaching us and what is HASHEM saying to me?” You can hear it in the writings of the Chofetz Chaim. You can almost feel the warmth of a Rebbe and smell the sweet breath of a father whispering to his child. He is talking to us. We are not just “learning up” his books, but rather we are absorbong his loving advice. The Torah is talking to each of us in an intimate and a deeply personal way.