Before we continue…

Before we can “Return to those thrilling days or yesteryear…”

Before we can learn a little more:

I need to share something with you are request your reply.

I spend a certain amount of time each week working on my class discussion development and I then turn that into a revised document and further update it and insert it into what is found in this web-blog. Beyond that I have an additional blog that I try to maintain… all of this in relationship to my own work (I do architectural drawings and Pen & Ink drawings), and my personal growth and studies – which involves a certain amount of reading (I am currently trying to read some eight [yes: eight] books), etc. etc. etc. all of which I am absolutely certain that no interest in reading or knowing about.

Fine.

Now the question(S):

Are you reading this blog?

Is ANYone reading this blog?

I do not see any notes - comment – refutations – or questions.

IF you do read this; is it of any interest or value?

As I now have some kind of physical problem (on which I shall not comment)- my personal time has become more important to me and unless I know that my time spent on this blog has merit – I shall shut-it-down and same myself time and be done with that.

Please: you comments. You do not even have to Identify Yourself.

Thank you.

Who WAS Dovid - and why do WE want to know?

There are countless teachings on the importance of learning Torah lishma (for its own sake). While I can say that the only purpose of my learning is to come closer to Hashem, can I really say this with utter certainty, or is this just my arrogance deceiving me?

While learning Likutey Moharan we come across an enlightening footnote in lesson #12 where Rabbi Chaim Kramer writes:

"Obviously, no one will readily admit that his Torah study is, by nature, not purely for its own sake. The only way to come to some clarity and remove the confusion is constantly praying to G-d for truth and guidance."

In our Torah study, as in our mitzvah observance, we must be constantly on guard that we are serving HaShem and not our own ego. from: A Simple Jew

Look where Lishma leads…


I began [we can begin] reading the literal English of Psalm 17:

“A prayer by David: Hear, HaShem, what is righteous; be attentive to my entreaty; give ear to my prayer, which is not from lips that are deceitful. From before You may my judgment go out; Your eyes behold uprightness. You examined my heart, You searched at night; You tested me – You found not; my thoughts do not transgress the (words of) my mouth. So that (my) human deeds (would accord with) the word of Your lips…”

And I thought; what manner of man was this who would address the Almighty in such (a) familiar manner? Was this chutzpah? Arrogance? Ignorance? Was he the most humble of men? Was he so “holy” that he felt such a strong relationship that he was ‘free’ to be so familiar? Who was David? The shepherd boy? The king lusting after (one of) his general’s wife?

So the trail begins. Lishma? Or will you follow?

First we (I) look at the book of Kings and find the end of David’s life, much as we find in Chayei Sarah. So we take up Volume One of the History of the Jews [©1891] by Professor H. Graetz and published by the Jewish Publication Society of America (Philadelphia) with a little background on Saul.

Saul has just been in battle with the Amalekites and gave the order to ‘dispose’ of the spoil so that all memory of Amalek would be destroyed but gave in to his army’s desire to keep the booty. This being directly in opposition to the prophet’s directions; he even brought king Agag in chains and further erected a monument to his victory. Samuel, through a prophetic vision, learned of these things and went to confront Saul. In any case Saul became humiliated and when he tore Samuel’s robe, the prophet said; “This is a sign: G-d will tear your kingly dignity form you and give it to a better man…” And this is where David first comes into the picture.

Saul’s victory over Amalek was also his own defeat. G-d abandoned him and Samuel avoided him. Later Saul would descend into madness, but before that we learn about his confrontation with the Philistines. The Philistines were the people who occupied the land previously held by the Phoenicians [and this is the area of current contention with the (so-called) Palestinians]. The ‘battle’ came to a one-on-one fight between one warrior from each side. Goliath for the Philistines and… no volunteers from the army of Saul – not a single person wanted to attempt to fight this giant. “And so it came to pass…” as the phrase goes; that a shepherd boy of Beth Lechem stepped up.

After his confrontation with King Saul, Samuel had received the prophetic mission to go to Beth Lechem to ‘anoint’ the future king of Israel from among the eight sons of Jesse. He selected the shepherd boy David.

We find out that David was about 18 at this time and was not from any distinguished house (like Judah) but who spent his time in the hills and pasture lands around his home. But he was pre-eminently gifted with poetic and musical talents. Samuel drew David into his circle of disciples and his poetic talents developed, he became proficient with various musical instruments and he came to “know G-d”.

After David slew the giant Goliath the Philistines fled and declared themselves conquered (and we still have the territory in dispute!). Saul’s own son, Jonathan (who normally would be next in line for kingship) was, himself, enchanted with David [hero worship? Or was it something else? We do not know – nor are we told]. David returned home but did not stay long as the destiny of Saul began to be fulfilled.

As Saul sunk into melancholy, it was only David with his harp that could relieve him at all. David became his amour bearer and became a favorite of the court. Besides Johathan, Saul’s second daughter, Michal, was secretly in love with David. Soon Saul came to see David as “the better man” whom G-d had chosen to be king of Israel; the rival with which Samuel had threatened him. Now Saul began to hate David with what would finally turn into his madness. And it came down to Saul, in his hatred, proclaimed David an outlaw and David had to flee for his life.

David was still popular and was joined by Joab and his two brothers which became the beginnings of the Gibborim (the heroic warriors) who would assist David in his rise toward the throne of Israel. Gad, a prophet of the school of Samuel then joined with them along with the priest of Nob and the last representatives of the family of Eli.

Jonathan attempted, in vain, to mediate between his father and David but only caused a wider breach. Many of the nation of Israel sided with King Saul and David was forced to form a kind of friendly relationship with the enemies of his land – the king of Moav, the Ammonite king, Nahash, and the king of the Philistines, Achish! This further incurred the suspicion that he had become a traitor to his own country.

At first it looked as though David would have to take arms against Saul along side of Achish but events transpired that David’s troops would not be engages in the fighting but still David remained in a position, living with the Philistine population and sought a dwelling-place in one of the citadels – the town of Ziklag.

We now find that David’s life (up to this time that we are learning about) is but a prelude in the development of the character of David. A youth of poetry and music; a time of great personal victory over the giant, an acceptance into the life of the King Saul and his family, his achievements in warfare and now his – unwanted but necessary – alliance with the enemies of his homeland. These all went into the development of whom he was and a foundation under who he would become. The life of David is a rich tapestry and the story of a life of a man. A wise man once said that; “Man is born to be many men, but dies but one man.” There is much more to be learned about this complex individual before we can come to understand how he would write the lines of verse that have become known as “The Psalms”. Indeed, we may even find that of the 150 Psalms attributed to King David that not all came from his hand. Is that the case?

Like the “Serials” in the movie-houses of our youth; we will have to return next week for the further installment into our Lishma.



chabakuk elisha said...
Torah lishma is really not much different than any other area of avodas Hashem. The entire concept of living for a holy purpose is a monumental goal to archive - and this applies equally to eating, working, playing and Torah study.
G-d gave us the Torah for us humans to get beyond the perspectives of this world. This world is unique in that Holiness is concealed; we live in a world where the ego is the only "given" that we know. The Torah teaches us to get beyond that.. we are to overcome our desires for all things physical and shift our perspective to the spiritual.
Now, imagine how ridiculous it would be for someone to learn Torah and boost his ego thereby!
As they say, "It is like one who immerses in a mikva with a sheretz in his hand."

You know what is a sheretz?

An Outline... a preview - See you in shul

Purim 5770

¤ First of all there is a lot more to Purim than costumes and schnapps. For beginners; whenever the Bible starts with the words, [ymyb yhyv]“And it happened during the days…” (as is does in the Megillah)- something bad is going to happen.

¤ But before we get there we have the Fast of Esther to deal with and, as the 13^th of Adar falls on Shabbos this year, we have to move our fast day back to… the 11^th of Adar. [Why not on the 12^th? Well that is Friday and…]

¤ NOW we deal with the Half Shekel. This is not the shekel for counting and making as census…

¤ The Days of Purim (Why? Which day?)

¤ Four Mitzvot relate to Purim. Mitzvot? Tradition maybe? Rabbinic decree…

¤ The Three Day Purim

¤ Reading the Megillah… both night & day/men & women

¤ HaShem to Hamen… see p. 412 !!!

¤ Why (do) we wear disguises… see p. 437

o Enter Rabbi Yankel’s commentary here

¤ Mishlo’ach manos… see p. 441

¤ LOVE & UNITY… also p. 441 – a shield against Amalek.

Page numbers refer to The Book of Our Heritage Vol 2 by Eliyahu Kitov

Magen Tzedek

In keeping with the new "Torn from the Headlines" for discussion, concept;
I offer the following for your considerations:

__your Host and Moderator (oy)

Magen Tzedek: Model of the Jewish Future or Show without an Audience?

The Polymath

By Jay Michaelson

Find it Published November 18, 2009, in the November 27, 2009. issue of the Forward newspaper

The problem seems not to have changed. Back when I was at college, the egalitarian services couldn’t get a minyan, and so, while I didn’t like Orthodox liturgy, and didn’t approve of the mechitza (prayer barrier), I still schlepped up the extra flight of stairs to the traditional minyan, week after week. Whatever my personal preferences, it seemed that only Orthodox Jews cared enough to make the system work.

Today, I feel like the challenge remains the same — only writ much larger. Historically, progressive Jews have had trouble mustering the same degree of zeal as traditional Jews, whether regarding synagogue affiliation, in-marriage (and affiliation post-intermarriage) or any number of other values. This, the Orthodox often say with a degree of deserved smugness, just goes to show you.

Now, along come the Conservative movement’s efforts to create a Magen Tzedek, a seal for food products that would certify conformity not to the ritual particulars of kashrut, but to the deeper and more profound requirements of Jewish social justice law.

I think the Magen Tzedek is a fantastic idea — if it works. It makes a strong case for Judaism’s ethical relevance, a 21st-century update of the old Hebrew National advertisements — “We answer to a higher authority.” In fact, the Magen Tzedek is even better than the original, which, after all, was a ritual “authority” only tangentially related to contemporary health or sanitary concerns, It is a “higher authority” on values that really matter, to religious Jews, secular Jews and non-Jews alike.

Imagine if Jews were known in America to be the super-ethical people instead of the super-ritual ones. We’re the people who won’t eat a hamburger unless the workers at the restaurant are paid a fair wage. We’re the ones who consider environmentalism to be a matter of religious concern. Because doing the right thing matters to God.

This is good P.R., to put it mildly, both “outwardly,” in terms of the wider population, and “inwardly,” in terms of the Jewish community. This is a Judaism that stands for something meaningful, something more compelling than Jewish survival, or the ritual purity of cloven-foot animals. (Full disclosure: I keep kosher myself.) I’m not saying that the Magen Tzedek would end antisemitism and assimilation, but it would be a potent weapon against them.

And, contrary to the objections of some, it’s grounded in authentic, ancient Jewish values. Of course, the specific details of living wages and green production are new, just like the details of how to kasher a microwave. These will, and should, be debated: Many current Magen Tzedek requirements do seem to be needlessly obscure and overly strict. But the basic principles are indubitable. And I would suggest that in the Age of Madoff, making our ethical reasoning as current, comprehensive and mandatory as our ritual reasoning is, itself, a Jewish obligation. As many Orthodox rabbis said this past Yom Kippur, we need to be glatt yosher (ethically ‘straight’) even more than glatt kosher.

But it’s that pesky adjective — mandatory — that will be the biggest obstacle to the Magen Tzedek’s success. Practicing Orthodox Jews simply will not eat food whose preparation wasn’t properly supervised, even if they’re really hungry and there is no alternative. Will practicing progressive Jews be similarly strict? Or will this be yet another optional practice that, like my egalitarian minyan at school, has the right values but no followers?

There are some positive signs. I know people who will not eat non-eco-kosher food (for example, factory-farmed meat or eggs, over-fished species of fish) and will not use environmentally unsound disposable plates, even if it means missing out on treats, snacks or full meals. And of course, there are increasing numbers of Americans who will not feed their children pesticide-laden vegetables or processed McFood made mostly out of corn. Some of this is motivated by health concerns, but some of it is value based, and much of it is every bit as strict as Orthodox kashrut. But such behaviors are still on the fringes. Will they ever become mainstream enough to make obtaining a Magen Tzedek worth the financial and administrative costs of doing so? Will progressive Jews care as much about progressive values as traditional Jews care about traditional ones?

I am both despairing and hopeful.

Within the Jewish community, I have my doubts. Conservative Judaism probably has the largest gap between ideology and practice, and it’s not clear how the Magen Tzedek will be any different from the 100 other Conservative rules and regulations that most laypeople ignore. Orthodox Jews have already, by and large, rejected it, although some have created their own version, which I’m not sure helps or hurts. And Reform Jews may not care about a specifically Jewish certification. That doesn’t leave much of a Jewish constituency.

But if the Magen Tzedek proceeds in its current direction, it will be of value far beyond the Jewish community. According to sources quoted in the Forward, the Magen Tzedek has the potential to be the most comprehensive “green seal” in America, and such seals matter economically. If the Magen Tzedek were to capture a share of this market — though, to be sure, there is already plenty of competition — it could indeed reach critical mass.

The dirty little secret of kashrut certification is that it works the same way. The kosher food industry has boomed in recent years: a 15% annual growth rate (compared with 4% for the food industry in general), and a $9 billion market. But according to a 2007 survey, 55% of kosher food consumers buy kosher because they believe it is healthier. And the majority of them are not Jewish.

This has to be the model for the Magen Tzedek — although not on the half-truth that kosher food is healthier, but on the whole truth that Tzedek food is more just. The takeaway is clear. If the Magen Tzedek gains traction among non-Jews who care about how their food is produced, it is sustainable. If it relies on Jewish observance patterns, it isn’t.

In a way, this is an unfortunate result — that a Jewish seal is of more value to gentiles than to Jews. But maybe it’s not so unfortunate at all.

In the coming century, sociologists tell us, Judaism will become less like an all-or-nothing proposition — ethnicity, identity, culture, nation and religion, all wrapped up in one — and more like one source of values, identity, spirituality and culture among many. We should get used to someone practicing Jewish dietary laws, Buddhist meditation and secular ethical values, whether that someone is born of a Jewish mother or not. Jewish culture and religion are going to survive not because of endogamy, but because they remain relevant to people of all ethnic and religious backgrounds who find them to be meaningful. Like it or not, the Kabbalah Centre, Matisyahu and the Magen Tzedek are the future of Judaism; they thrive not because the Jewish tribe maintains them, but because they appeal to a wide range of people.

This is a meaningful transition in the way Jewishness is understood. For some, it is terrifying. But for me, it represents a compelling model of how particularism can survive without ethnocentrism and despite assimilation — not quite a Judaism without Jews, but Judaism beyond the confines of the Jewish population. Yes, there will always be things that only Jews do: I don’t see the lulav and etrog suddenly holding universal appeal. But in the 21st century, progressive Judaism’s survival depends on its relevance to the other 99.9% of the world.

Thus, rather than seeing the Magen Tzedek’s dependence on non-Jews as a liability, I see it as an asset. Imagine an evening in which you enjoy African-American music, a Japanese-American car and Chinese-American food, and it’s all certified according to American Jewish ethical values. Could be worse.

here are just a few of the "feed-back" comments that you will find on the Forward's website
I hope to find your comments posted below:

Joe Feld Wed. Nov 18, 2009

There is no need to limit the stamp of approval to narrowly Jewish products. The OU appears on many major national brands, so why not also the Magen Tzedek ?

JMK Wed. Nov 18, 2009

There is no industry like the food and restaurant business is so corrupt, that employs more illegal immigrants, every establishment has two sets of books, pays cash to its workers, avoids all kinds of taxes for most of their income, ethical? how about stop the fantasizing.

kishkeman Wed. Nov 18, 2009

Magen Tzedek = Do as we say and not as we do Judaism. Hey Conservative Judaism: Provide pre-school teacher's with health insurance. Then preach to me about ethics.

Jon Thu. Nov 19, 2009

The major factual error the underpins this article is the categories it puts people into: the idea that all Jews are either Orthodox, Reform, or Conservative; the idea that Jews are either strictly kosher or not.

In fact, all of the data from population studies and other surveys shows that kashrut practice varies along a broad spectrum, and that, depending on the survey, either a plurality or majority of Jews do not affiliate with a synagogue of any movement.

And if the orthodox are the only ones that make it work, why are they so vastly outnumbered, if not outvoiced? The other movements are strong and vital, but just because they don't do it the same way, the are said not to be. Also, the "100" ways in which Conservative teaching differs from how it's practice—so, what do you suggest? They all just decide either to be Reform or Orthodox?

Other than these overbroad generalizations and condescension towards other kinds of Jews, I'm glad to see that this article is in favor of Magen Tzedek. It's a way that we might get more of these people that aren't good enough for the author to make it work in their not good enough Conservative and Reform synagogues, or maybe just a little bit at a time in their own private lives, as our rabbis taught us.

The MaHaRal's Philosophy

We have previously discussed the MaHaRaL and who he was; to recapitulate- Moreinu HaRav Yehudah Loew (of Prague) lived from 1512 to 1609 CE, making him a contemporary of both Rav Yosef karo (author of the Shulchan Aruch, and Rav Yitchok Luria, Ari’zal). The Maharal’s teachings draw upon the Zohar and makes use of Midrashic homiletics. They provided a framework for authentic Jewish philosophy down to our own generation. Maharal considers the relationships between the various mishnah writings and the themes that evolve from them collectively. Briefly put, the Maharal explains the various Rabbis’ statements in relationship to history and the spiritual universe that we inhabit.

Maharal’s commentaries, built as it is on thoughts found in the Zohar, have Kabbalistic principles – even though there are no direct allusions to Kabbalah (or are very rare in his teachings). So we should not approach his teachings with trepidation and fear of that “K” word.

I am indebted to Rabbi Tuvia Brassler in his own commentary (Maharal of Prague Pirkei Avos), based on selections of Maharal’s Derech Chaim. His is an enlightening book and I recommend it to the student of, and those interested in the life and teachings of, the Maharal of Prague.

(An ArtScroll Classics publication)

We now look at the philosophy of Rabbi Yehuda ben Betzalel Loew. This is but an outline but it expresses the implication for our human conduct in relation to The Creator.

> G-d in perfect (Shaleim) [whole, complete, needing nothing] and one of the aspects of perfection is the ability to create (to mix in Latin terms: ex Nihilo). There is a story currently making the “rounds” on the internet; a Scientist approaches G-d and tells Him that “We don’t need you any more. We scientists can now create life on our own.” “Is that so?” says G-d, “Go ahead and show me how you do it.” The scientist then proceeds to stoop down and begins to gather dirt together in the form of a man… when G-d stops him and says, “No, no, no… go get your own dirt.” To remain, as we do, potentially only able to create falls short of perfection. Therefore only G-d creates.

> G-d’s greatness as Creator is manifested by creating human beings. Yet we are, in a sense, also creators when we practice Tikkun Olam. In addition we do have self-determination in that He gave us the freedom to accept or reject Him. (See the 9^th item below in this regard!)

> He created two worlds for mankind to inhabit: a (predominantly) spiritual world and a predominantly physical world. People have the native intelligence to succeed in the physical world; however, only the wisdom of Torah opens the doors to prosper in the spiritual world.

> Only the spiritual world reflects properly His perfection; that world, from our current perspective, is called the World to Come. In that world G-d’s Presence is manifest and it endows the human soul with consummate serenity. (See the final item below in this regard)

> Because the World to Come is an eternal and unchanging existence G-d also created this physical world so that humans can develop and prepare for (the) eternal life. Compare this to Shabbos; we can only prepare for Shabbos on a weekday, because on Shabbos, we rest and that precludes our shopping and cooking (and the other 37 prohibited items). So similarly we can only prepare for the World to Come as we develop our spiritual substance in this world (we cannot do a mitzvah in the grave – they are physical activities that the soul cannot perform) for our essence in the World to Come is our spirituality. Because physical things (can) change, the greatness of the human comes out only in this physical world; however, a world of change is inherently temporal and must end – eventually.

> A world devoid of G-d and G-d’s Presence would not have been worth creating; it would have been a sterile, pointless creation, rather than a vehicle for spiritual growth as intended. Rather, G-d associates His Presence with this world, and by doing so, He reveals specific Divine qualities.

> The world serves and reveals the Holy One, and that fact is the essence of the giving of the Torah. Torah directs mankind to know the Hold One and what He desires of him (man). It [1] enlightens him in the pursuit of increasing holiness in the conduct of his life (as: what is the difference between Ethics and Morality? Answer below…) and [2] further enlightens him to the truth of all being, so that he recognizes the Holy One in all existence. The fires level is incumbent on all. The second level varies according to the level of holiness one has attained in the pursuit of the Holy One. At the height of this knowledge are the (dare we utter it?) Kabbalistic teachings. Esoteric in nature, they are really intended for the b’nei aliyah (those who are eminently righteous and immersed in the pursuit of understanding the Creator and His ways!) Maharal’s uniqueness is found in his presentation of Torah thought, his profound knowledge, or intellect, and his holiness, in a language which is unique to him.

> The human, we see, lives at the focal point of the link(s) between G-d and the physical world. At the personal level, these appear in our relationship with G-d, with other people and within ourselves. At the social level, the connections between G-d and man are implemented through the institutions of the Rabbinic Court [remember the time of Maharal’s writing] the Monarchy and the Priesthood. Indeed, there are three fundamental links that appear in many realms and dimensions of religious human life, as we will find discussed in Maharal’s commentary on Avos 1:2 [The world depends on three things… Torah Study, the service to G-d, and “good deeds”]. Humans bind the spiritual and physical planes together by following the mandates of the Torah, and they undermine creation by violating the Torah.

> Although we have the ability to choose good or evil, we do not have the right to choose evil. (see above) If we contravene the dictates of Torah, we ultimately destroy G-d’s creation and are held accountable! Conversely, if we support the dictates of Torah, we maintain – and fortify – His creation and we are (therefore) deserving of reward.

> We perceive G-d as He appears through such Divine qualities as kindness and might. Maharal takes the (“K-word”) position that G-d’s “knowledge” is another of the Divine qualities. Here, he disagrees with Rambam’s opinion that G-d and His knowledge are one. The ramifications of this (debate_ are discussed, among other places, in Maharal’s commentary to Avos 5:8 [really 5:6 – see the book for explanation], although you do not find them in the English adaptation due to the detailed learnings inherent to the advanced scholar. [Rabbi Basser]

> Our relationship with G-d is frequently illustrated through the metaphor of a King. Everything is His. He sets laws and He judges; His reward compliance with the law and decrees consequences* for noncompliance. He supports the world with material and spiritual sustenance. As King, He is distinct from the nation, yet intimately concerned with the people’s welfare.

> He is the Source of (all) existence and we are totally dependent on Him, for there is no existence other than His creation. The recognition of His munificence is the source for our love of G-d. The recognition of how utterly dependent we are on Him is the essence of our reverence of G-d, generally referred to in literal translation as the: “fear” of G-d”.

* “Consequences”; this is, perhaps, a better word than saying: punishment?

Yisrael Betzalel ben Avraham

Tu B’Shevat 577Ø

BO Come or Go?

To begin with, we have a fundamental challenge. Every last one of us. We have to ask ourselves: What am I living for? Is my goal merely self-gratification, or am I living for some higher purpose? I am assuming that, since you are here today in Shul at the STSG gathering, that you have some kind of sense that we have this challenge before us.

Well “Chassidus” [teaching of the Chassidic rabbis] explains that we actually have two souls. One is an animal soul, concerned only with its own needs and drives. That is not necessarily bad, but it cannot see beyond itself. Our other soul is “an actual part of G-d” (that “spark” that we speak of) and its fulfillment comes through service, encouraging the expression of this G-dly nature and revealing the G-dliness invested in the world at large.

The appearance of conflict between these souls reflects the challenge which (all) mankind faces: to break through his self-concern and to reveal his G-dly core. When this is accomplished, the first task that I mentioned is making positive use of the potentials and the opportunities that we are granted, and can be achieved with far greater ease.

"Go to Pharaoh..." This week’s parshat tells us that HaShem speaks to Moses and say GO (or does He say “COME”? And if He does; why does He say “Come to Pharaoh”?) Man is called adam to show that even though he comes from the earth, he can use his mind to act righteously. So this all leads to the questioning of why Pharaoh keeps changing his mind. “Sure you can go… no. Stop. Come back. Stay here. Take the men only. No. Stay here. etc.”

The verse continues with “…but one who hardens his heart will fall into evil…” – just as Pharaoh did. He set his heart against G-d and later G-d hardened his heart so that he (Pharaoh) would prolong his (own) punishment. G-d leads men along the path which they themselves choose! If (a) man wants to be good, G-d leads him toward goodness; if he wants to travel an evil road, G-d helps him to do that too!

What is that saying? We can certainly say that Hitler and Stalin wanted to do evil and G-d helped them along their ways… and look where it finally took them. So they were ‘justified’ in the end – their ends. (We assume that they went to hell) But think about what that is saying about us. Do we have some dark little secret that we really don’t like but it has become habitual and perhaps G-d is helping us along that path? And is that path where we really want to go? Don’t we really want to return (teshuvah) to the direction that we believe is the correct path… the “true” path… the right path?

Okay, let’s think about this parshat and look at the four different levels on which we can read it.

There is the Pshat or simple, obvious, literal reading which is a reading of history.

We have the Remez – “Hint” or the Implied content that we read.

There is the Drash (that Jerry will give us later) – the searching into the allegorical content of the reading.

And there is the Sod or the Hidden, the Esoteric meaning which we need to search to discover.

And on whatever level you wish to understand it at this particular time in you life will show you, again, the eternality of the Torah.

The idea this week is to stimulate your thinking of the various plagues which were visited upon Pharaoh and the Egyptian people. Why did they suffer because of Pharaoh and his great ego? What was their problem with the Hebrews (we were not yet Jews)? What is the symbolic meaning (beyond Pshat) of smearing blood on the doorposts and the lintel? We always need to question – we don’t need to question so much “who wrote this” as “what does it mean” and “how can I apply this to my live in 2010”?

Happy Hunting.

Gud’t Shabbos.

The Brits are at it again

I'm sorry it you cannot read this. You can try to "click" on the image above and it may enlarge it enough for you to read.
In any case it is from the [Los Angeles] Jewish Journal for Nov. 13~19, 2009.
(yah, way back then...)
I would suggest that you look this up on their web-site, if you are unable to enlarge it here.
It is a remarkable read. We were "thrown out of the UK once" (and brought back by the man whose ONLY claim to fame can be that we welcomed the Jews back into [what was then: Britain] on to the isles. Now (with the pressure by the Muslims) they are trying to do it again.
Go read about it - find it in the archives of http://www.jewishjournal.com
It is worth the effort.
Let me - and all the readers - know how you feel about this.
Thanx
Shalom