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PAR'SHAT ACHAREI MOT/KEDOSHIM: Peer-Pressure? Individuality? Consensus?

4/24/2018

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  כמעשׂה ארץ־מצרים אשׁר ישׁבתם־בה לא תעשׂו וכמעשׂה ארץ־כנען אשׁר אני מביא אתכם שׁמה לא תעשׂו ובחקתיהם לא תלכו׃

You are not to engage in the activities found in the land of Egypt, where you used to live; and you are not to engage in the activities found in the land of Kena`an, where I am bringing you; nor are you to live by their laws.  (Leviticus 18:3)
 
This injunction to not do as the 'Egyptians' is followed by a list of unacceptable sexual behaviors in the sight of HaShem which  I believe are a "given" in the world of believers. 

The chapter though, starts with a special injunction  which is not just sexual. It rather naturally attaches itself to the other Mosaic exhortation: 
"Do not follow the crowd when it does what is wrong." 


This is a very complicated commandment. It is complicated because though we like to say that we try to follow the Torah, its application as to what is right and wrong can be subjective. As a result, this idea of "do not follow a crowd" might seem to be one of the main culprits for many of the divisions among believers, each one refusing to follow the other because they think he is wrong. I'd like to share a couple of stories from Jewish history. These stories tell us how some of the rabbis of the Yavneh Academy solved certain disunity problems. 

The Roman Empire having dispersed Israel in the nations and destroyed both the Temple and Jerusalem, the Yavneh rabbis were trying to redefine Judaism. They were trying to create a Judaism for the dispersed Jews, a Judaism that was relevant even without the Temple, without the Holy City, or even a country to call their own. The work of these rabbis was truly remarkable. I believe that it is because of their brilliant efforts that Judaism is still alive and vibrant today.While the subject matter in these disputes between the sages may not feel important to us today, it was to them in their day. By sharing these stories, I am not trying to raise ritual purity issues, calendar issues, nor leadership issues, but only to highlight the attitudes of the humbler and wiser rabbis for us to emulate. I highlighted the bold parts of the story. 

Instability caused by Roman Emperor Domitian's temporary breakup of the Yavneh assembly resulted in a number of disputes that created dissension among the Torah scholars. While such disharmony was both real and strong, the sages disagreed with one another only because each felt that his course of action was best for the nation as a whole. Personal animosity, or desire for honor, played no role in the opposing viewpoints,as the various episodes clearly indicate. Among these disputes are three famous incidents, two between Rabban Gamliel and Rabbi Joshua, and one involving Rabban Gamliel and Rabbi Elazar.
...

The first episode concerned Rabban Gamliel and other sages who disagreed with Rabbi Elazar regarding the ritual purity of a certain type of oven. In fact, Rabbi Elazar was so convinced that he was correct that he invoked supernatural phenomena to prove his point. A stream outside the yeshiva began flowing backwards, and the walls of the study hall began to move inward. Unimpressed, the other sages told him that miracles do not decide halachic issues. Not giving up, Rabbi Elazar asked G-d Himself to concur with his view, and a voice came from heaven stating that Rabbi Elazar's opinion should be followed, as he was the greatest of the rabbis. Despite this impressive evidence for Rabbi Elazar, the sages refused to relent, taking the entire incident as a Divine test to see whether they would back down from a decision reached by majority vote. Sadly, the sages also excommunicated Rabbi Elazar. Despite feeling he was correct, Rabbi Elazar observed the ban, demonstrating his great humility.

One year, Rabban Gamliel, the Nasi, and Rabbi Joshua, the Av Beit Din, disputed the proper day for Rosh HaShanah. Accordingly, Yom Kippur came out on a different day in each sage's calculation. While not openly rejecting Rabban Gamliel's Yom Kippur, Rabbi Joshua planned to observe his own date quietly. However, Rabban Gamliel commanded Rabbi Joshua to appear in court on Rabbi Joshua's supposed Yom Kippur, carrying his wallet and walking stick in violation of Rabbi Joshua's own calculations. Upon being told by his colleagues that Rabban Gamliel has jurisdiction over the calendar, Rabbi Joshua complied with the order. In a great display of respect for Rabbi Joshua, Rabban Gamliel rose to greet him, embraced him, and called him "my teacher, who is greater than I in Torah wisdom."

There was a disagreement between Rabban Gamliel and Rabbi Joshua as to whether or not reciting the evening prayer (Maariv) is obligatory. Rabban Gamliel held the former view, while Rabbi Joshua followed the latter. (Currently, Jewish practice mandates Maariv as an obligation.) When a student asked Rabbi Joshua for a private ruling on the matter, Rabbi Joshua told him Maariv was optional. Upon hearing that Rabbi Joshua told others to follow his opinion, Rabban Gamliel confronted Rabbi Joshua, who, in order to preserve the peace, denied his involvement in the matter. Sensing that Rabbi Joshua was trying to evade the issue, Rabban Gamliel forced him to stand during the Nasi's lecture at the yeshiva. 

Stung by Rabban Gamliel's continuing humiliation of Rabbi Joshua, the people -- not the sages  decided to depose Rabban Gamliel Gamliel as Nasi. However, a suitable candidate was needed to replace him, and this was not a simple matter. Obviously, Rabbi Joshua could not assume Rabban Gamliel's position, as such a move would indicate the greatest disrespect to Rabban Gamliel. Others were unacceptable for other reasons. Due to his undistinguished lineage, for example, and the fact that the people would not sufficiently respect him, Rabbi Akiva could not fill the spot.

Eventually, Rabbi Elazar ben Azariah, but 18 years old, was tapped for the job. Would the Jewish people follow such a young man? As an answer, G-d made a miracle and turned Rabbi Elazar's hair white like someone aged 70. Eventually, Rabban Gamliel asked forgiveness of Rabbi Joshua, and was reinstated as Nasi, sharing the position with Rabbi Elazar ben Azariah. 

Here, the Talmud notes Rabban Gamliel's great integrity, for during the entire time he was deposed, Rabban Gamliel took part in all the halachic discussions at the yeshiva, sitting among the disciples and accepting Rabbi Elazar ben Azariah's authority.

FOR FULL ARTICLE CLICK HERE:

Maybe we feel that the particular practical observance of a certain command, or a certain view of the calendar are very important, but in these stories, the sages felt that by taking a hard stance about it, they may break the greater commandment of causing dissension and division, and therefore cause harm to the community of Israel. In their eyes, consensus as well, a the welfare, safety, and unity of the community trumped their personal opinions and convictions.
     As far as commandment application, as believers, it is easy to follow and obey the outward commandments such as proper sexual behavior, eating to a certain of kosher, using the right lingo, wearing tzitzits, refraining from certain types of work on the Shabbat, etc... 
     These are all commandments which find their own accountability in the fact that they are outward commandments; commandments where people see us living, eating, dressing differently.These are all good and well but if we take a look at some of the less obvious things such as the 7 most hated things in the eyes of HaShem, they are not about external obedience. Though often ignored and forgotten, they highlight very common and accepted behavior in both the political and the religious world. Here they are as listed in Proverbs 6:16-19.

There are six things Adonai hates, seven which he detests: 
1. a haughty look,-------pride, arrogance, the sin of being condescending toward others.

2.   a lying tongue, ---------  not only to not speak the truth, but also trying to appear better than we really are in front of others, all the while ignoring that Hashem sees the depth of our hearts.

3.  hands that shed innocent blood,----- not only the innocent blood that is shed through abortions, but also the blood shed by our indifference to the plight of those less fortunate than us, or by closing our eyes so we don't feel the responsibility.

4. a heart that plots wicked schemes,-------we do this when we practice revenge (which Hashem says belongs to Him); when we want to get back at someone; when we do not want to lose an asset; are competitive in business.

 5. feet swift in running to do evil,----when we are swift to do what is wrong and pleases us but in comparison, slow to do what pleases Hashem.

6. a false witness who lies with every breath,---we do this in business advertisement by over-rating our goods and down-rating those of others. Sadly, we do this also very much in politics and religion.

7. and him who sows strife among brothers. ---a very common practice in families, especially again when it comes to money,  politics, and religions. Congregations also are split because of it these, thus remaining in a never ending pattern of divisions and separations. Whereas religious people seem to strive in splitting hairs, politicians and businesses folks have learned that they have much more to gain through unity than by divisions. As the Master Himself said, "...
the worldly have more sekhel (brains) than those who have received the light -- (Luke 16:8)

The notions of pride, arrogance, shrewed dealings, deceiving, overpowering others and the likes are very valued in our world. They are valued above the godly virtues of humility, truth, honesty, integrity, letting ourselves be defrauded, or going 'under' for the sake of peace,  
May we remember the words of the Master:

"You people make yourselves look righteous to others, but God knows your hearts; what people regard highly is an abomination before God! 
(Luke 16:15)

שבת שלום
shabbat shalom


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THE HOLOCAUST AND THE TEARS OF MESSIAH.

4/18/2018

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PAR'SHAT TAZRIA-METZORA: A Different Twist on Murder and Atheism

4/18/2018

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Par'shat Metzorah tells us of the priestly ritual of purification from biblical leprosy. We continue our association with the deadly sin of slander and gossip.

וידבר יהוה אל־משׁה לאמר׃ 
... זאת תהיה תורת המצרע ביום טהרתו והובא אל־הכהן׃ 


Adonai said to Moshe, "This is to be the law concerning the person afflicted with tzara`at on the day of his purification. He is to be brought to the cohen, ...
(Lev 14:1-2 CJB)


Here are some anecdotal perspectives on the sin of gossip.

    Zissel Ziv of Kelm Rabbi Simcha wrote that studying the portion of Metzora is analogous to visiting a doctor prior to an operation. If the patient sees that the doctor requires a large amount of surgical instruments for the operation, It will frighten him. ... The Torah continues for an entire section with a description of the instruments and operations that are necessary to cure the Metzora spiritually. From here we can learn the gravity of slander and gossip (Chochmah Umussar).

     Sforno explains why the Metzora was required to bring a guilt offering. When someone gossips and slanders, they usually do it secretly. This implies a lack of awareness of God's omnipresence. Just as a person must bring a guilt offering for the sin of misusing sacred property (me'elah), so to the Metzora must bring a guilt offering for his trespass against God.

     The Yeraim also expresses this concept in his explanation of the Talmudic statement that slander and gossip is tantamount to atheism (Ershin 15b). Although the slanderer/gossiper usually makes sure that the subject is not listening, he forgets that God hears every word.


     Slander and gossip these days are often related to politics and religion. While we know we shouldn't do it, we seem to have no qualms speaking badly of somebody on the opposite spectrum of our political or religious views. Doing so, we not only forget where we come from, but we also forget that we are speaking of someone else's servant.   
    We live in a time when tempers easily flare up when debating on these subjects. I would personally advance that the maturity of a congregation can be measured in their ability to be able to discuss opposite opinions on the subjects of politics and religion, while keeping them in their proper place of importance: last. 
     There is more in the text of the Torah to unite us than there is to divide us.

   Social media, especially FB and YouTube, has become a cesspool of ignorant vindictive and accusative talk. We must remember that all humans are made in the image of God and that if, according to the words of the Master, "He makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike. " (Mat 5:45), who are we to treat people otherwise?  
    This evil practice of slander/gossip also happens in the realm of Bible prophecy. Throughout the decades, many people or groups, mainly those on the opposite side of people's religious or political spectrum,  have been qualified as the Antichrist. I have heard of many different ones since the 70's and so far, all have been wrong. When we do these things; when we practice slander and gossip, we sully the image of God and thus, misuse sacred things. 

When we forget or ignore HaShem's all-encompassing Presence around us, we commit the sin of atheism. We also commit the sin of manslaughter through the murder of someone's reputation. School kids these days are having to learn about the ugliness of verbal bullying, but are we modeling a better sample for them in our political or religious talk, or when we talk about family at the dinner table?

    There is a Jewish teaching that says that the sound waves of our words may diminish, but they actually never die. I do not know if that is true, but one thing I do know is that: 

"The way you judge others is how you will be judged -- The measure with which you measure out will be used to measure to you."
Mat 7:2

and
​

"By your own words you will be acquitted, 
By your own words you will be condemned." 
(Mat 12:37)

Here is a little article I wrote on my Fire Chaplain blog on the subject:

A LESSON FROM TOOTHPASTE




*******
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DID YOU COUNT THE OMER TODAY?

4/18/2018

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PAR'SHAT SH'MINI: What is True Kindness!

4/12/2018

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 'The following creatures of the air are to be detestable for you -- they are not to be eaten, they are a detestable thing: the eagle, the vulture, the osprey, the kite, the various kinds of buzzards, the various kinds of ravens, ... the stork, .... 

ואת־אלה תשׁקצו מן־העוף לא יאכלו שׁקץ הם את־הנשׁר ואת־הפרס ואת העזניה׃ 
ואת־הדאה ואת־האיה למינה׃ ... 
... ואת החסידה
(Lev 11:13-19 CJB)

In Chulin 63a, the Talmud states that the Hebrew name for the white stork is חסידה, because  it acts with kindness towards its friends.
   The Rambam notes that most of the birds enumerated in this text are unfit for consumption because they are cruel scavengers, and that if so, due to its kindness, the stork should be allowed. 
   But the Kidushei Harim answers to this argument: "The stork does favor only for those that are his friends. Since it does not do kindness to strangers, it is considered unclean. Chesed, to be valid, must be practiced towards anyone, not just one's friends!"

It seems that the Master taught along the same lines. 

When associating the injunction to love HaShem with all our hearts, mind, and possessions with the concept of loving our neighbor like ourselves, the Master was challenged with the question, 'Who is my neighbors? (Luke 10:30-37)
    The Master addressed the challenge with a parable.  In the parable, a traveler between Jerusalem and Jericho was attacked by robbers and was left for dead. A priest and a levite passed by him and left the man by the side of the road not wanting to soil their ritual purity with blood. Next came a Samaritan. Samaritans and Jews are enemies. This Samaritan showed compassion. He stopped and cared for the wounded Jew at his own expense. This was a true example of kindness that is not limited to one's own friends or kin.  

   The Master also said,

"You have heard that our fathers were told, 'Love your neighbor -- and hate your enemy.' But I tell you, love your enemies! Pray for those who persecute you! Then you will become children of your Father in heaven. For he makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike. What reward do you get if you love only those who love you? Why, even tax-collectors do that! And if you are friendly only to your friends, are you doing anything out of the ordinary? Even the Goyim do that! Therefore, be perfect, just as your Father in heaven is perfect.
(Mat 5:43-48 CJB)


In all the previous examples of that chapter, the master elucidates the practical obedience of actual Commandments. But in this one He says, You have heard that our fathers were told, 'Love your neighbor -- and hate your enemy.'. To love our neighbor is a commandment but to hate one's enemy is not. Why did He then say that? 
       In this teaching, Yeshua was reacting to the dogmas and ethics of the society of his days. By mentioning that the fathers were told to hate their enemies, Yeshua was simply referring to one of these 'traditions of men' which negate the commandment of God. We are not asked to have 'good feelings' toward those who hate us, but the attitude we should have can be easily inferred through other commandments. 
       For example we are also told,  Don't take vengeance on, or bear a grudge against any of your people; rather, love your neighbor as yourself; I am Adonai (Lev 19:18).  We usually bear a grudge against people who have been mean to us and did things to hurt us; people who by their actions become our enemies. . We are told, "Do not murder." (Exo 20:13.) We usually want to murder people we either hate or don't care about, while all the time, we are commanded, "Love your neighbor as yourself; I am Adonai." 

It was usual for Rabbis to 'build fences' around the commandments in order to make it impossible to break them. To 'love your enemy' is a fence against hating, bearing a grudge, or murdering them. Some may object to the idea of a 'fence around the commandment' claiming it is nothing more than a commandment of man but Yeshua's teachings in Matthew 5-6-7 are based on that very idea, so Yeshua seemed to agree with fences around the commandments to protect them..

Here is a story to illustrate how they work.

A rich Englishman living in hilly area of the country needed to hire a new driver so he set up an ability test.  He asked each candidate to drive in the safest way possible close to the cliff. 
       Each candidate tried to drive as close as possible to the deadly ravine to their left (Brits drive on the left side) until one finally one drove as far as possible away from the cliff, actually hugging the right side of the hill. "That is the safest way to drive close to the hill!" he said. He was hired. 
       It is the same with the commandments. We should live our lives as far away possible from the "deadly 'cliff" of disobedience (For what one earns from sin is death Rom 6:23) as possible. That's what it means to put a fence around the commandment!

In in his teaching on Matthew 5: 43-48, Yeshua also equates the ability to love and pray for one's enemies with being "perfect", just like the Father in Heaven who "makes his sun shine on good and bad people alike, and he sends rain to the righteous and the unrighteous alike" is "perfect". 

We must always remember that:

We were reconciled with HaShem through the death of His Son, as we were still enemies, ...

(Rom 5:10 CJB)
WE MUST THEREFORE EXTEND TO OTHERS THE SAME MERCY HE EXTENDED TO US BECAUSE 

"For the way you judge others is how you will be judged.
The measure with which you measure out will be used to measure to you. "
(Mat 7:2 CJB)

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