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Vayishlach

Va’erah – Moshe’s words to Pharaoh only made the Jews work harder, why?!

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I recently read about a type of fungus which often infects grapes, particularly in certain areas of the world.  Imagine the dismay of the vintner, who, upon entering is vineyard, discovers his entire crop to be infected with this rotting mold!  Such grapes were initially thought to beessentially worthless, and were given away.

It is not exactly clear, but at some point along the way, someone actually tried making wine with these rotted grapes.  Lo and behold – they produced a fine, sweet wine!  Since then, these wines have actually become revered, teaching us that even when something may seem rotten, there is still a second chance. (For a kosher version, try the Yarden Noble Semillon).

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The 14^th day of the month of Iyar (this year, 2011, it is Wednesday, May 18th) marks a little-known holiday on the Jewish calendar, known as Pesach Sheini (“The Second Passover”).

Second Passover?  We need two of them?!

Well, truth be told, it is a little different that the original holiday: one day instead of 7 (or 8 in the diaspora); we are permitted to eat chametz (leavened products).

Let us look at the biblical source for this one-of-a-kind holiday, Numbers 9:6-11:

“There were [certain] men who were impure because [they had come in contact with a] human corpse and they could not bring the Passover offering on that day [i.e. the proper day for the offering].  They came before Moses… and said, ‘We are unclean… [but] why should we be held back from bringing the offering of G-d in its time?…

And Moses said to them, ‘Stand and hear what G-d will command concerning you.’

G-d said…, ‘If any man be impure… or on a distant way [on the day of the Passover offering]…, he shall sacrifice the Passover offering to G-d, in the second month, [Iyar], on the fourteenth day at dusk…’”

If, as a result of either being ritually impure or even because one had willfully transgressed G-d’s will, one did not bring the Passover offering at its appointed time, one was given a second chance on Pesach Sheini (see Babylonian Talmud, Pesachim 93a).

The sixth Lubavitcher Rebbe, Rabbi Yosef Y. Schneersohn, explained that, “Pesach Sheini teaches us that ‘Nothing is ever lost; it’s never too late.”  עס איז ניטא קיין פארפאלען

Sounds great.  But how can we comprehend that, “it’s never too late”?  If you miss your train, isn’t it too late?

Perhaps we can gain some insight from the above mentioned mold that affects grape, generally known as “Noble Rot.”

At first glance, all hope is lost: the grapes are ruined and unworthy of transformation into wine.  However, with a bit of ingenuity, or perhaps some good luck, we see that, indeed, “nothing is ever lost; it’s never too late.”  Even these rotten grapes can be turned into a sweet wine, thus representing our ability to transformation even a bitter, difficult situation, into something “sweet.”

Granted, we are not always granted the vision to see how the “rot” can be turned into “sweet,” however, let us take this lesson from the unique holiday ofPesach Sheni: Nothing is ever lost; it’s never too late.”

In Hebrew, this volume of the Mishna is referred to simply as Avos, fathers. Wouldn’t it be more appropriate to refer to this tractate as Ethics? Why is it called “Fathers”?

Numerous answers are given, including:

1. The Mishna begins by recounting the transmission of the Torah, beginning with Moses;
2. Avos contains moral teachings which help guide a person on the proper path. Anyone who guides another on the straight path, is considered to have made him; thus, the sages of the Mishna are considered our “fathers,” for they guide us in life;
3. The ethical teachings in Avos are considered the source of all ethical teachings. Any sound ethical teaching, be it in another Torah text, or a secular one, are all ultimately derived from Avos. (Midrash Shmuel, Rabbi Shmuel d’Ouzida of Venice).

The first Mishna lists the first five steps in the transmission of the Torah from Mt. Sinai, beginning, of course, with Moses. Why is it important – in an ethical work – to list where and how the information got to us?

One may conjecture, that this teaches us that it is important to know your sources. Sometimes, who you heard something from may be as important as what you heard.

Yet, being that the purpose of Avos is to guide us on the proper path in life, I hereby suggest that the list of names is no mere list, but is, in and of itself, a directive in life.

First, the Mishna:

Moses received the Torah from Mt. Sinai, and he passed it on to Joshua; Joshua passed it to the Elders; the Elders to the Prophets; and the Prophets passed it on to the Men of the Great Assembly.

MOSES – Amongst his many great, life accomplishments, Moses is perhaps most famous as, “the most humble man to ever live” (Numbers 12:3). Yet, at the same time, he was considered a King (Deut. 33:5). In order to be able to properly learn and internalize the Torah, one needs to emulate Moses: Recognize that you are a “king,” in the sense that you have great strengths and with hard work can accomplish whatever you need to, yet at the same time, be humble, knowing that as much of the Torah as you understand, there is always more (qualitatively and quantitatively).

JOSHUA – Concerning Joshua, it says, “He never departed the tent” (Leviticus 33:11). This represents the Tent of Torah, for his task was to be completely engaged in Torah study alone. Even someone who does not have the luxury of many hours of daily Torah study, should nevertheless approach it like Joshua: Even if it’s only 10 minutes per day, make it a real ten minutes. Don’t answer your cell phone, remove all distractions, and step into the “tent.” Be completely given over to the Torah you are studying, even if only for a short while. This will guarantee you success in your studies.

ELDERS – The Talmud (Kiddushin 32b) teaches that the Hebrew word for Elder, zaken, is actually a compound word, of sorts, standing for “One who has acquired wisdom.” Torah is something to acquire, and this can only be done with great effort. To acquire something means to make it your own. After studying a passage, one should first repeat it over verbally to another (or, as the law of the Four Questions of the Haggadah goes, that if one conducts a Seder alone, one asks oneself the Four Questions!), think it over in one’s mind, and ask oneself, what does it mean to me?

PROPHETS – When one studies Torah, one requires a certain amount of help from Above, to come to the proper conclusions. The Prophets represent that one should pray for help in clear understanding of the text.

MEN OF THE GREAT ASSEMBLY – The task of the Men of the Great Assembly was to make a streamlined plan of action. This was expressed by fixing the liturgy of the prayer and blessings. Thus, this final stage in the transmission of the Torah teaches us that after engaging in Torah study while taking into account the first four “fathers” mentioned above, one needs to ensure that everything comes down into practical action.

Here we have a novel reading of the opening Mishna of Avos. It is no longer just a list of names, but a guide for a life of Torah study. Enjoy!

The Alter Rebbe responded that the very same question had been posed to his grandfather – the Baal Shem Tov – Why had he made a new path in serving G-d? There are numerous works of Mussar; and there are great tzaddikim such as the author of the Reishis Chochmah, and the Shaloh HaKadosh, and many more. So why does he – the Baal Shem Tov – institute a new path?

Grandfather – recounted the Alter Rebbe – responded with a parable.

Every homeowner has a yard with various buildings: a home for the family; sheep pens; a building for storing produce. Al l of these must be guarded from thieves.

When it comes to protecting property from thieves, there are two ways to do so. One way, is that as soon as the owner spots the thief, he begins yelling, and the thief runs away. The second way is that the homeowner catches the thief, brings him into his home, and begins the process of education.

Such – recounted the Alter Rebbe – was the response of grandfather.

There is an advantage in the first approach, for the thief immediately runs away; the problem, however, is that as far as the thief runs away, there is always the potential for recidivism. The second approach has the advantage that one begins educating the thief, so that he will never steal again. Yet, in order for this approach to be successful, one must have stamina and wisdom.

In the Baal Shem Tov’s parable, together with the Alter Rebbe’s explanation, there is a clear response to the question regarding the different paths in Divine service: the path of rectifying one’s character through the Mussar approach, as compared to the path of rectifying one’s character with the path of Chassidus.

Both Mussar and Chassidus protect one from theft; yet Mussar cries out, “this is a sin!” When a Jew hears the word, “sin,” he won’t transgress… the thief runs away! Yet, who can be sure that the thief won’t find another way to steal, or sundry excuses and justifications how it may be permissible.

The path of the Baal Shem Tov is that we begin educating the thief. However, in order for this to be successful, we must first think intellectually, and prepare ourselves for a long path.

As well as we prepare ourselves, sometimes the thief wears various fine items of clothing, and we must be very intelligent in order to understand the thief; additionally, one must have stamina to work with the thief, and have a strong heart to withstand the pleading of the thief to let him go.

(Free translation from a talk of Rabbi Y.Y. Schneerson, on the 7th day of Pesach 5696/1936, page 7 here).

That evening, many of the Chassidim came to Rabbi Levi Yitzchak’s home to observe the actions of the holy rabbi. The Berditchever, as he was known, inquired if the Chassidim knew a local named Chaim. One visitor responded that he indeed knew Chaim, but did not know where he lives.

“If you are able to bring this Chaim to me, I will be very pleased,” said Rabbi Levi Yitzchak.

The Chassidim immediately scattered through the streets of the town, until they succeeded in finding Chaim’s home.  They knocked on the door. His wife answered.

“What do you want from my husband? He is passed out drunk on his bed.”

The Chassidim paid no attention to her words, and managed to rouse Chaim from his slumber. They carried him on their shoulders to the Berditchever, who told the Chassidim to bring Chaim a chair.

“My dear Chaim! Did you recite the Haggadah on the Shabbos preceding Pesach [as is the custom]?”

“Yes.”

“Did you make a Seder?”

“Oy Rebbe! I must tell the truth! On the day before Pesach, I found out that it is forbidden to drink vodka for eight straight days, so I drank enough this morning, before Pesach, to suffice for those days. Afterwards, I fell asleep. When the night came, my wife attempted to wake me up, and she said, ‘Why aren’t you making a Seder like everyone else?!’ I told her, ‘What do you want from me? I am ignorant; my father was also ignorant, and I don’t know anything. All I know is that our fathers were slaves in Egypt, and we have a G-d who took us out to freedom; and I know that we are still in exile today, but G-d will once again redeem us from exile.’ Afterwards, I saw matzah, wine and eggs on the table. I ate the matzah and the eggs, I drank the wine, and was so tired that I fell asleep again.”

Rabbi Levi Yitzchak heard these words, told the Chassidim to take Chaim back home, then proclaimed, “His words were very pleasing in the Heavens, because he said them truthfully, without any ulterior motives and with complete intention, for he didn’t know any more.”

When studying the text of the Four Sons in the Haggadah, it is interesting to note that the Wise Son and the Wicked Son are placed next to each other.  When the Haggadah was compiled, many details were considered, and this included the order in which to list the Four Sons.  Furthermore, one can perhaps assume that the order in which they were listed is, in fact, the order in which they were sitting around the Seder table.

Why is the Wicked One placed next to the Wise One?  Doesn’t it seem odd that these two opposite children are sitting next to each other?  What exactly do they have to contribute to each other’s lives?  And if your child was the Wise One, would you want him sitting next to a Wicked child?

Although one may try to “sweeten” the Wicked child by saying that he’s not really wicked, but nevertheless, the Hebrew word, rasha, is difficult to translate any other way.

Yet this order has profound meaning and instruction for us today.

In 1952, just a few days before Passover, the Lubavitcher Rebbe, Rabbi Menachem Schneerson, gave the following three meanings behind the juxtaposition of the Wicked and Wise sons.

1. Even a Wicked child is not lost and there is always hope to correct his ways.  In fact, as proof of this fact, G-d placed the Wise Son next to him to help!  The Wicked child should know that he is not alone; he has not been deserted; and there is always hope.
2. The Wise child may not say, “What do I care about the Wicked child?  Let him suffer the consequences of his actions!  It’s not my problem and it’s not my fault!”  Such action (or, rather, inaction) is entirely inappropriate!  One may never conclude that another is “beyond the pale.”  In reaching out to the Wicked child, the Wise child must always keep in mind that he is the one doing the reaching out, and not the other way around.  He must always make certain that he influences the Wicked son, and not vice versa.  In placing him next to the Wicked child, the Wise son is being told that he has an obligation to reach out.
3. The Wise son must always bear in mind that there can be a fine line between right and wrong.  He too, could – if not cautious – slide down a slippery slope.  He must always be aware that if his behavior is unchecked, it could deteriorate.  Unfortunately, we have seen too often those who we previously believed to be of upstanding moral character, turn out to be anything but that.  By being placed next to the Wicked child, the Wise one is warned: Don’t think you are immune.  Always be careful with how you behave.

If these ideas apply to the Wicked child, then certainly they apply to the other two sons, the Simple and the one who does not know how to ask.

Some of us may sit at the Seder table and wonder, “What is the point of the above lessons for me?  There is not a wicked child at my Seder.”  Yet, in truth, there is a wicked child at every seder.  And for that matter, everywhere.  Although one may not be wicked in the traditional sense, each one of us has a “wicked son” within.  This does not mean that we are bad people, just that we all have certain inclinations, desires and so forth for things that we should not necessarily be involved in.

So in reading these three lessons about the Wicked child, we must also keep in mind that they also apply to dealing with certain parts of our character.

With warm wises for a kosher and happy Passover.

Well, this week’s New York area news featured coverage of the alleged escape of a poisonous Egyptian Cobra from the Bronx Zoo. Zoo officials maintained that the cobra was certainly still somewhere in the zoo, and not slithering about one of the boroughs. After about a week on the lam, zoo officials found him curled up in a corner, somewhere on zoo premises.

I mean, the whole story is just kinda ironic: An Egyptian cobra escapes from bondage. Hmm…

While on the run, the slippery serpent procured an iPhone, and began tweeting. Hey, stranger things have happened. After all, didn’t his older brother get swallowed up by a stick?

Anyway, as one who enjoys using Twitter (follow me at www.twitter.com/RabbiShaul), I quickly followed (the anonymously operated) @BronxZoosCobra, and checked his daily progress across Manhattan. One tweet lamented that Donald Trump may be running for President, but assured followers, “Don’t worry. I’ll handle this.” In other tweets, he discussed his culinary preferences, with such tweets as, “On top of the Empire State Building! All the people look like little mice down there. Delicious little mice.”

He picked up over 226,000 followers along the way.

Then I was thinking: What would be the first thing you would do if you escaped from slavery (or in Mr. Cobra’s case, from a cage)?
So I decided to check out the Cobra’s first tweet for possible insight. Here it is:

I want to thank those animals from the movie “Madagascar.” They were a real inspiration.

He says thank you.

Cheesy, maybe, but a pertinent life lesson, nevertheless.

Sometimes we forget the very basics of life: acknowledging those who have helped us along the way.

It is such a simple thing to do – but sometimes overlooked. With each step of life, stop for a minute to acknowledge those who deserve a “thank you.”

Thanks Tzipah for your love & partnership; Mum & Dad for all your love and support; my in-laws for their love and support, to my friends for their friendship, and to the Lubavitcher Rebbe for his guidance and vision. Oh, and to my kids for keeping me on my toes

L’chaim & have a great Shabbos!

Amongst those who spent a lot of quality time with the Maggid, was one particular sagacious young man named Reb Azriel, who truly spent his days and nights engaged in Torah study.  Reb Azriel was well-liked by all those who encountered him, and the Maggid himself treated him very dearly.

For a long time, his family was sustained– with great difficulty – by various sundry jobs that his wife did.  With time, his family grew, his children got older, and their parnassa was no longer sufficient.  Reb Azriel’s wife entreated him that he should search for some type of job – anything.  Reb Azriel told his family situation to his Rebbe, and requested advice how to proceed.

“Each week you will receive a stipend from me, which will allow you to continue and increase the time that you have dedicated to holiness and Torah study,” responded the Maggid.

With the passing of time, the stipend no longer sufficed to support Reb Azriel’s family.  His wife once again pleaded with him that he find work.  Reb Azriel once again told the Maggid, and the Maggid increased their weekly stipend.

This satisfied Reb Azriel’s wife, who, after all, was not interested in being wealthy – she just didn’t want to leave a life of penury.  However, Reb Azriel’s family continued to grow, and his wife once again requested that he leave the study hall and make a parnassa. After asking the Maggid for advice, Reb Dov Ber gave him a sum of money and advised him to purchase lentils with it, which his wife would be able to sell in the market place.

Reb Azriel did as his Rebbe suggested.  The following day, as his wife stood in the market with a basket full of lentils, the carriage of the landowner of Mezritch pulled up.  Out stepped the landowner’s wife and purchased the lentils.

“Don’t you have anything other than lentils for sale?” the landowner’s wife asked incredulously.

“This is all I have money for,” responded Reb Azriel’s wife, downcast.

The landowner’s wife extended her hand to the saleswoman, and gave her a sack of coins.  “Take these and get on your feet!”

With the money that she received, she purchased some of the basics, and sold them in the market place.  Little by little, her business expanded, until she was able to open her own small store.  She had good luck, and her small store quickly turned into a larger store, in which she sold assorted foods and household items.

With the added responsibility of her growing store, she needed help running it.  She asked Reb Azriel to help her run her business.  “Just dedicate a few hours a day to help me,” she requested.

Reb Azriel was unable to deny the adamant request of his wife, and joined her in the store every day.  He quickly became caught up in the vicissitudes of business, and as their store became more and more successful, Reb Azriel and his wife became quite affluent.

One day, Reb Azriel was summoned to the home of the landowner.  “I certainly don’t need to remind you how much you owe me,” said the landowner, “or specifically, shall I say, to my wife.  I am in need of a reliable person to transport a very large sum of money to a distant location.  I know that I can rely on you – it is my request that you fulfill this mission.”

Reb Azriel knew he had no choice.  He had to accept this assignment.

Before departing on the journey, he went to the home of his Rebbe, the Maggid of Mezritch, to receive his blessing for a safe trip.  The door, however, was locked.  The hour was late, and Reb Azriel was forced to leave without receiving a blessing from the Maggid.

Reb Azriel boarded a ship, and the ship eventually docked at an island along the way.  He disembarked to stretch his legs, and, in a pensive mood, became preoccupied with his thoughts, and did not even realize when the ship left without him.  Azriel was stranded on the island.  He had nothing, and worst of all, the package with the landowner’s money remained on the ship.

Reb Azriel wandered around the island until, utterly exhausted, he fainted and collapsed on the ground.  When he eventually awoke, he was parched with thirst and struggled to stand up in search of a source of water.  From a distance he noticed a spring; he hoped that it was not an illusion.  As he approached, he saw that indeed it was a spring of fresh water.  With his last ounce of strength, he leaned over, recited the blessing she’hakol nihiyah bidvaro – He who creates all through His word – and drank from the pure water.

After he drank a little, he felt stronger in body and spirit.  “Heaven helped me find this water, and heaven will help me get off this island,” Azriel said.  An hour or so later, he discerned a ship not too far away.  After much effort and exertion he succeeded in catching their attention.  The ship turned towards the island to rescue Azriel.

Reb Azriel joined a group of paupers who wandered from city to city and land to land.  A number of years passed, and he eventually found himself back in Mezritch.  He didn’t know what to do.  He was scared of the landowner’s wrath for having lost his money, and he was embarrassed from his wife and acquaintances who would see his sorry state and hear his story.

He quickly became aware of two facts: First of all, the landowner died just over a year earlier.  Secondly, his wife had lost the store, and she and their children had returned to a life of poverty.  Only after hearing this news did Reb Azriel gather the strength and courage to return home.

The following day he returned to his Rebbe.  The Maggid welcomed him warmly.  Reb Azriel recounted with a broken heart all that had occurred to him.  The Maggid comforted him and said, “You should know: In the water of the spring that you discovered on that island, the sparks of certain holy souls remained, requiring spiritual rectification.  Through the blessing she’hakol nihiyah bidvaro which you uttered with great focus and devotion, you retrieved all those lost souls and returned them to their source.  Your entire journey was worth it just to rescue those holy sparks.”

After a moment, Reb Dov Ber added, “And with regards to you and your family: I will renew the weekly stipend which I gave you before your wife opened the store…”

From that day on, Reb Azriel’s wife no longer mentioned anything about their parnassa, for she understood that, indeed, “Many are the thoughts in the heart of man, but it is the counsel of the Lord that endures.”