I want the impossible. It's Wednesday 3:41pm, I want to feel the significance of all I do in my entire life in this moment. I want to work on every detail with the motivation that comes from the entire project.
I want the infinite in the finite.
Fortunately it can be done. In fact, it is the point of all of the Torah. The Torah is all about connecting with Hashem's infinite light trough a specific, limited, detailed Mitzvah.
The Torah is not about being spiritual via connecting to the infinite. It's much more revolutionary; it's about shattering the barrier between finite and infinite.
When Moshe spoke to the Jewish people, at the plains of Moab at the bank of the Jordan, he said: "May the L-rd G-d of your fathers make you a thousand times so many more as you are"; a defined blessing, one thousand. "and bless you as he has promised you"; an undefined blessing, for Hashem’s blessing to Abraham was that no man will be able to count his descendants.
Moshe was saying the undefined blessing is not enough; we need defined blessing. Because one thousand is not limiting the infinite blessing, it's bringing the infinite to our finite reality.
(Inspired by Leku"s vol. 19 sicha 4)
Wednesday, July 22, 2009
Monday, July 20, 2009
Criminal Justice
The Torah states that "a matter shall be established based on two witnesses". If we were to follow this law in this country, there would be no Criminal Justice prosecution; plain and simple. As an overwhelming majorette of crimes are prosecuted without two witnesses.
The Talmud teaches that the court has the prerogative to prosecute crimes that don't reach the bar of evidence provided by the testimony of two witness, if they feel that doing so is necessary to establish law and order. In other words, although the ideal bar of evidence is two witnesses, in the real world we usually don't have that luxury.
In the final analysis, is there a difference between the Torah system and the secular system, in this regard, or are both systems settling for a compromised burden of evidence?
Perhaps we can propose the following. In the absence of two witnesses, says the Torah, we can't be certain that the accused is guilty. Now, even if, to maintain a law abiding and safe society, we have no choice but to put the accused in jail, we must remember that maybe we got it all wrong; the accused may be innocent.
If the court convicts based on one witness that don't have the luxury of going home and going to sleep peacefully knowing that they can rely on the Torah that their judgement was just, as they can if the conviction is based on two witnesses. If they lock someone up for thirty years, they must look back at the case from time to time, rethink the evidence, question the verdict, be willing to overturn the ruling.
And, anyone accused of a crime without the testimony of two witnesses, unlike the recent Supreme court decision, should definitely have the right to have their case reexamined with DNA testing. And, unlike the American law, sometimes a Jury's verdict must be reexamined.
I know this may be an inconvenient way to run a justice system, but, sorry, we cant rely on the Torah for a conviction with only one witness; we can only rely on ourselves, and yes, we do make mistakes.
The Talmud teaches that the court has the prerogative to prosecute crimes that don't reach the bar of evidence provided by the testimony of two witness, if they feel that doing so is necessary to establish law and order. In other words, although the ideal bar of evidence is two witnesses, in the real world we usually don't have that luxury.
In the final analysis, is there a difference between the Torah system and the secular system, in this regard, or are both systems settling for a compromised burden of evidence?
Perhaps we can propose the following. In the absence of two witnesses, says the Torah, we can't be certain that the accused is guilty. Now, even if, to maintain a law abiding and safe society, we have no choice but to put the accused in jail, we must remember that maybe we got it all wrong; the accused may be innocent.
If the court convicts based on one witness that don't have the luxury of going home and going to sleep peacefully knowing that they can rely on the Torah that their judgement was just, as they can if the conviction is based on two witnesses. If they lock someone up for thirty years, they must look back at the case from time to time, rethink the evidence, question the verdict, be willing to overturn the ruling.
And, anyone accused of a crime without the testimony of two witnesses, unlike the recent Supreme court decision, should definitely have the right to have their case reexamined with DNA testing. And, unlike the American law, sometimes a Jury's verdict must be reexamined.
I know this may be an inconvenient way to run a justice system, but, sorry, we cant rely on the Torah for a conviction with only one witness; we can only rely on ourselves, and yes, we do make mistakes.
Wednesday, June 17, 2009
The New You
Every time you stretch yourself beyond your comfort zone you become a new person. The person you were yesterday could not accomplish this; you, on the other hand, can.
If you're bored with your life, If you are looking for meaning, if you want to do something drastically new, no need to drop it all and make a career change. All you need to do is push yourself a Little more then you are used to; be a little more patient, a little more loving, a little kinder, have just a tiny bit more self control.
You’ll be surprised how challenging it is to go the extra step. You’ll be surprised how transformative a teeny step can feel.
Just try it, and the person looking back at you in the mirror tonight will be a totally new person.
(12 Tamuz 5740)
If you're bored with your life, If you are looking for meaning, if you want to do something drastically new, no need to drop it all and make a career change. All you need to do is push yourself a Little more then you are used to; be a little more patient, a little more loving, a little kinder, have just a tiny bit more self control.
You’ll be surprised how challenging it is to go the extra step. You’ll be surprised how transformative a teeny step can feel.
Just try it, and the person looking back at you in the mirror tonight will be a totally new person.
(12 Tamuz 5740)
Friday, June 12, 2009
The Secret of "Kabalat Ol"
You are the kind of guy who, in Yeshivah, would be called a “kabolas Ol’nik”. Your motivated to do the right thing, and to follow Hashem’s instructions as much as possible. Your not in love, or in awe, or overtaken by the beauty of it all.
Some misunderstand you. They pity you; they assume that you put yourself aside for Hashem leaving no room for personal satisfaction and meaning. Some may even suspect that you have a low self esteem; after all you devote yourself to someone other then yourself.
Nothing is farther from the truth. In fact you hold yourself in high regard and you take yourself very seriously. You understand your own significance, your actions acutely make a difference; Hashem does care, really.
So the heart of the guy who’s in love with Hashem is drawn to Hashem with great passion, but that same heart is sometimes filled with doubt: does he really care? If I do my own thing for an hour would it make a big difference? Do my choices have meaning?
You don’t have these doubts. You understand the importance of every aspect of your life. You respect yourself. After all you're a “kabolas Ol’nik”.
(Bi'ha'loscha Atere"s)
Some misunderstand you. They pity you; they assume that you put yourself aside for Hashem leaving no room for personal satisfaction and meaning. Some may even suspect that you have a low self esteem; after all you devote yourself to someone other then yourself.
Nothing is farther from the truth. In fact you hold yourself in high regard and you take yourself very seriously. You understand your own significance, your actions acutely make a difference; Hashem does care, really.
So the heart of the guy who’s in love with Hashem is drawn to Hashem with great passion, but that same heart is sometimes filled with doubt: does he really care? If I do my own thing for an hour would it make a big difference? Do my choices have meaning?
You don’t have these doubts. You understand the importance of every aspect of your life. You respect yourself. After all you're a “kabolas Ol’nik”.
(Bi'ha'loscha Atere"s)
Monday, June 8, 2009
Listen, He's Talking
Did you ever read an introduction that is more powerful then the actual message? Have you ever enjoyed a forward more then the book?
Well, I have. Perhaps the most powerful verse in the story of the Ten Commandments is the introduction: "and Hashem spoke all these words to say". Beacuse all Jews were present at the giving of the Torah and heard it from Hashem fist hand, the words "to say" can't mean "to say to others" as is their usual meaning. Rather, "to say" means to repeat. When we read a verse in the Torah we are repeating Hashem's words. A Jew, reading a book in her living room in the twenty first century, is experiencing the giving of the Torah; she is repeating the words Hashem is saying at that very moment.
Some times the Torah's massage seems simple and mundane; don't kill, don't steel, don't be jealous. But more powerful then the the commandment is the commander; more powerful then the teaching is the teacher. When I study a verse in Torah here he is, the infinite creator of the world, in all his glory communicating with me.
If I listen carefully I'll hear him.
(Torah Or, Yisro)
Well, I have. Perhaps the most powerful verse in the story of the Ten Commandments is the introduction: "and Hashem spoke all these words to say". Beacuse all Jews were present at the giving of the Torah and heard it from Hashem fist hand, the words "to say" can't mean "to say to others" as is their usual meaning. Rather, "to say" means to repeat. When we read a verse in the Torah we are repeating Hashem's words. A Jew, reading a book in her living room in the twenty first century, is experiencing the giving of the Torah; she is repeating the words Hashem is saying at that very moment.
Some times the Torah's massage seems simple and mundane; don't kill, don't steel, don't be jealous. But more powerful then the the commandment is the commander; more powerful then the teaching is the teacher. When I study a verse in Torah here he is, the infinite creator of the world, in all his glory communicating with me.
If I listen carefully I'll hear him.
(Torah Or, Yisro)
Wednesday, May 27, 2009
Songs of Praise
Nothing is more uplifting then a great song. A song's inspiration does not come from conveying an intellectual idea, nor is it the excitement of hearing something for the first time; as an old song awakens the spirit perhaps even more then a new one. The song's power is it's abilty to allow the soul to express itself.
Therefore, when the sages instituted that we praise Hashem during prayer, they called the verses of praise "verses of Song". For Hashem's praise must be sung. Like my favorite song, it awakenes my heart every time I sing it. Therefore, although I read the same prayer every day, it never failes to refresh my spirit and touch my heart.
Therefore, when the sages instituted that we praise Hashem during prayer, they called the verses of praise "verses of Song". For Hashem's praise must be sung. Like my favorite song, it awakenes my heart every time I sing it. Therefore, although I read the same prayer every day, it never failes to refresh my spirit and touch my heart.
Just like my favorite song.
(Torah Ohr, Bishalach)
(Torah Ohr, Bishalach)
Wednesday, May 13, 2009
Teach Me How To Teach
The Zohar tells the following story:
One time the world needed rain, so the students went to their teacher, Rabbi Shimon, and told him about the problem. He said to them: those of you who came for rain as well as those of you who came to hear words of Torah should stay here. He then began to expound on the verse "behold how good and how pleasant is the sitting of brothers together" and miraculously it began to rain.
On Lag Ba'omer 1978 the Rebbe related this story to his students; and asked: weren’t the students very clear about the reason for their coming to him? Did they not state clearly that the world needs rain? So why would he say to them "those of you who came to learn"?
This is a powerful message, says the Rebbe, about a real teacher. He sees within his students more then they can see within themselves. The students may have thought that all they want is rain. But their teacher knew better. He understood that deep down what they really wanted was Torah.
Most teachers address the student who is already seeking wisdom; the exceptional teacher discoverers a yearning for wisdom within every student.
(Lag Baomer 5778)
One time the world needed rain, so the students went to their teacher, Rabbi Shimon, and told him about the problem. He said to them: those of you who came for rain as well as those of you who came to hear words of Torah should stay here. He then began to expound on the verse "behold how good and how pleasant is the sitting of brothers together" and miraculously it began to rain.
On Lag Ba'omer 1978 the Rebbe related this story to his students; and asked: weren’t the students very clear about the reason for their coming to him? Did they not state clearly that the world needs rain? So why would he say to them "those of you who came to learn"?
This is a powerful message, says the Rebbe, about a real teacher. He sees within his students more then they can see within themselves. The students may have thought that all they want is rain. But their teacher knew better. He understood that deep down what they really wanted was Torah.
Most teachers address the student who is already seeking wisdom; the exceptional teacher discoverers a yearning for wisdom within every student.
(Lag Baomer 5778)
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