jewish times 423

7/29/2019 Jewish Times 423

1/17


2/17

Preview and Purchase

https://www.Mesora.org/ReligionofReason

33 pg Previewwww.Mesora.org/ReligionofReason

AstrologyReincarnationPraying to the DeadSuperstitionDemonsBashertEvil EyeRebbe WorshipSegulasSatan

AngelsWestern Wall Prayers

Red BendelsKabbala

MysticismMiraclesWhat is God?Jewish SoulsTalmudic Stories

MetaphorsBelief vs. ProofDo Rabbis Err?Gentile Equality

Mans Purpose

RABBI REUVEN MANN

Rabbi, Y. Israel of Phoenix; Founder, Masoret Institute; Menahel YBT

Rabbi Moshe Ben-Chaim has written extensively about thephilosophy and Hashkafa of Judaism for many years. As the

title of his book, Judaism; Religion of Reason indicates, his

ideas are rooted in an uncompromisingly rational approach to

Judaism. He follows the guidelines of the great rationalist

philosopahers such as Rmbam and Saadia Gaon in his

exploration into the values and ideals of Torah Judaism. He is convinced that all

of the teachings of Judaism and the statements of the Sages make perfect sense

and are amenable to the rational, inquiring mind.

He is absolutely opposed to all forms of mysti-

cism and seeks to debunk all practices and beliefs

which are rooted in superstition or are contrary to

reason. This collection of writings covers a wide

variety of topics that are of interest to contempo-

rary Jews. It also contains insightful analyses ofBiblical narratives as well as the underlying

significance and relevance of many mitzvot.

Rabbi Ben-Chaim demonstrates that

Judaism can be harmonized with human

reason. Indeed he asserts that one can only

understand and appreciate Judaism by analyz-

ing it in a logical manner in order to elucidate

its deeper ideas. He is not afraid to ask the

most penetrating and challenging questions

because he is absolutely convinced that

Torah is the Word of God and thus based

on the highest form of wisdom.

Jews who have a profound desire to

make sense out of their religion willbenefit greatly from reading this book.

One need not agree with all of Rabbi

Ben-Chaims ideas, but his questions,

analyses and original thoughts will

open your mind to a new appreciation

of the wisdom and logical consistency

of Torah Judaism.

RABBI STEVEN WEIL

Executive Vice President, The Orthodox Union

Rabbi Moshe Ben-Chaim has followed in the footsteps of thegreat Medieval Rishonim (Rambam, R. Avraham ben HaRam-

bam, etc.) in trying to explain, define and lay out the world

outlook of Torah and the philosophy of Judaism in rational,

logical terms. Rabbi Ben-Chaim asks critical, crucial and

defining questions that any thinking Jew needs to ask. He is

extremely critical of approaches to Judaism that superimpose external methodologies

(such as mysticism, other religions) and project primitive emotions onto the

Almighty. Although one can disagree with some

of the conclusions; his approach, his questions

and method enable the reader to explore and

engage our theology in a meaningful and serious

way. When chazal employ certain terms and

convey certain images, the student is forced to

conceptualize, extract and deduce profoundpsychological and philosophical principles.

Unfortunately, many take chazal at face value or

project onto chazal, motives and rationalizations

they never meant. Rabbi Ben-Chaim following

the method of the Rishonim, forces us to define,

weigh and analyze each word and phrase of

chazal. Rabbi Ben-Chaim shows there is no

contradiction between a serious investigation of

Science and a serious investigation of Judaism.

Rabbi Ben-Chaim has written a work that

addresses the thinking, seeking person of all faiths.

This work speaks to the scholar and lay person

alike. Once again, one may not agree with specifics

within the book but at the same time will appreciateit and gain insight into how the great Rishonim

define how we view the world. Rabbi Ben-Chaims

website, Mesora.org is a very serious tool and

resource for thinking human beings who want to

engage and explore the Almighty, the Almightys

universe and do so within the realm of wisdom,

rationality and intellectual honesty.

REVIEWS

PARTIAL CHAPTER LIST

Jews have succumbed to mystical religion and pop-kabballa. Tenyears in the making, the author cites authentic Torah sourcesunveiling the fallacy of widespread beliefs. He focuses on Torah'sbrilliance and method of decryption; unraveling metaphors andinterpreting texts to reveal hidden gems. Readers will enjoy along overdue, rational expos of cultural beliefs, and a uniquelook at Torah's deep insights. Free 33 page preview at right...

by Rabbi Moshe Ben-Chaim, Founder Mesora.org

RELIGIONofREASONRELIGIONofREASONRELIGIONofREASON

Are your beliefs trueor simply popularamong other Jews?


3/17

eekly Journal on Jewish Thought

he JewishTimes isublished every Fridaynd delivered by email.ubscriptions are FREE.o subscribe, send anymail message to:[email protected] will also receive ourvertisers' emails and our regular

mail announcements.

ontacts:e invite feedback at this address:[email protected](516)569-8888

dvertising:ps://www.Mesora.org/Advertising

onations:ps://www.Mesora.org/Donate

ontent at Mesora.org:wishTimes Archives:p://www.Mesora.org/JewishTimes

hilosophy Archives:p://www.Mesora.org/Philosophy

eekly Parsha Archives:p://www.Mesora.org/WeeklyParsha

udio Archives:p://www.Mesora.org/Audio

teractive, Live, Audible Sessions:p://www.Mesora.org/TalkLive

atabase Search:p://www.Mesora.org/Search

cles may be reprinted without consent of the

wishTimes or the authors, provided the contentot altered, and credits are given. jewishtimes3

feb. 24, 2012

57

8

12

13

15

Can God Do

Anything?Is limitation of Gods abilitiesa negative or a perfection?Kabbalists & Segulas:

The Big LieHow Jews accept liesdue to ignorance of Torah sources

Weekly Parsha

TerumahThe vessels of the Tabernacleand their underlying ideas

Serve OnlyHashemThe Tabernacle, emunah andstrict adherence to His word

Earning Gods

ProvidenceHow we can become worthyof His providence

Part II:

KaddishWhat renders this prayer distinct?What is its true objective?

If you inquire after it[Torah] like silver and like a

buried treasure you searchfor it. (Proverbs 2:4)

King Solomons counsel on how toarrive at fear and knowledge of Go


4/17

https://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertise

https://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertise

https://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertisehttps://www.mesora.org/advertise


5/17

an God do anything? 99% of thetime people say "yes". We're

trained to believe this since our youth.Rarely do we go back in our minds toquestion those notions fed to us whilechildren. For the remainder of their lives,many end up harboring unchecked, infan-tile notions. This notion of God's limitless

power might have originated to loyallydefend a Superman image of God; it'ssacrilegious to limit God in any way.

However, such a notion that God iscapable of anything, actually renders Godinto a vicious, careless, and even power-less being, while also viewing the worldreplete with impossibilities.

This position that God can do anything,is baseless. Furthermore, the burden of

proof on those holding this view. Theburden is not upon us to disprove it, sincewe need not disprove what does not existin the first place. But, although we have

no burden to disprove this theory, let us doso to benefit others in a fundamentalmeasure.

Inherent ContradictionThe simplest rejection of God being

capable of literally anything, is this falseclaim: "God can do anything, includingremoving all of His powers, renderingHimself incapable of doing anything."This view is self contradicting. Thisargument alone shows that God cannot doanything we imagine.

ImpossibilitiesIf God can do anything, He should be

capable of creating another God.However, He truly cannot create anotherGod, since He is the sole creator of theuniverse. The newly created duplicate

jewishtimes5

feb. 24, 2012

(continued next page)

RABBI MOSHE BEN-CHAIM

God cannot claim responsibility for creat-ing the universe, since the true Godalready did so. Therefore, God cannot do"anything" we imagine, since He cannotcreate another God. The Rabbis alreadytaught, God does not do the impossible:

Maimonides: Guide for the Perplexed3:15

The "impossible" has a stable nature,one whose stability is constant and isnot made by a maker; it is impossible tochange it in any way. Hence, we do notascribe to God the power of doing whatis impossible. No thinking man deniesthe truth of this maxim, and noneignore it except for those who have nounderstanding of logic . . . Likewise it isimpossible that God should produce abeing like Himself, or destroy Himself,or make Himself physical, or change

Himself all of these things are in thecategory of the impossible, and cannotbe attributed to God . . . It has becomeclear then that, according to everyopinion and school, there are thingswhich are impossible and which cannotexist. The power to bring about theseimpossible things cannot be ascribed toGod. The fact that He cannot changethem does not imply inability ordeficiency of power on His part.

Maimonides is clear: reality has limita-tions. Certain things cannot be, what wecall impossibilities. Another example: acircle cannot also be a square. It is impos-sible that one thing could at the samemoment be something else. And since thisis impossible, God's power plays no role,since power is only applicable to realthings, not to non-existences, like impos-sibilities.

How would we answer this claim:

"We can't know how, but God can doanything. There is some system outsideof our world and beyond our logic, inwhich God operates, where He can dowhat is impossible on Earth."

Although treated as fact, this is anassumption. For no one has experienced

Fundamentals

C

ANYTHINGIS POSSIBLEFOR GOD

TO DO?


6/17

http://www.faps.comhttp://www.faps.com

http://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.com

http://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.comhttp://www.faps.com

anything but an Earthly existence. There-fore, we are incapable of any positiveknowledge of God, be it abstract or expe-riential. All we have are God's words.

God created our senses and intellects,for He wills us to obtain truths; to

perceive accurately and to arrive at logicaland true conclusions. He commands usnot to favor a poor man in a court case(Exod. 23:6), since He desires justice and

not sympathy if the poor man is a crook.He also commands us to depart from anyfalsehood (Exod. 23:7). Thus, God desiresman abides by truth. God says, "I do notchange (Malachi 3:6)." Therefore, Godwill not change and ask man to violatethese commands. Thus, these are absolutetruths; matters which God will alwaysfavor and never change. Now, one whosuggests that God can do anything, mustalso say that God contradicts Himself.God said He does not change, but if Godcan do anything, why can't He changeHimself? if he can do anything, why has

He determine these Torah principles t beeternal?

"I am first and I am the last, and besidesMe there is no other god (Isaiah 44:6)."

God says He was first, before all else. Butif God can do anything, He should be ableto make something else first, and this"absolute" truth should be meaningless,since He can change it.

God says He is "one." But of what truthis this, if He can make Himself into three,as the Christians suggest?

God's absolute declarations are withoutnumber. To imagine that God can do

anything at all, is to disregard the absolutenature of His claims. Furthermore, God'sdeclaration that "I am one", teaches us thatHis world and ours share common truths.He is imparting HIS truth that works inOUR world. Therefore, to suggest Hefunctions in a world that conflict withours, is contrary to the entire Torah.

We conclude that as God is trusted, thatHe desires truth, and He says things aboutHimself ("I am one") in His Torah, asystem that is never to be changed (Deut.13:1) God thereby tells us there are

absolute truths that cannot change. Thisrefutes the opinion that God can doanything.

However, if we take the other positionthat there is no absolute truth, and that

God may do anything, one of our wisestteachers Maimonides taught that weforfeit the afterlife. Maimonides as well asliterally every Prophet, Rabbi, and Sagetaught that Torah is absolute truth and willnever undergo any change. And if we feelcertain truths are not absolute (i.e., the 13Principles), Maimonides writes that onehas no share in the Afterlife. Nothing ismore severe. The absolute nature of Torah

is expressed in the commands not to addor subtract from the Torah (Deut. 13:1).The Torah will never be changed. It is trueeternally. God cannot violate His word.

Therefore as the only knowledge wehave of God are His words, and as weknow that God does not wish to misleadmankind, we trust that there are manythings that are impossible, that Godcannot do. And we must further appreci-ate that these limitations that even Godcannot violate, are actually God's perfec-tions. Being limited to complete honesty,

righteousness, justice, and charity, God isthereby perfect. This is the greatness ofGod, that He is perfect. Being limited isnot a detraction of that perfection. It addsto it.

jewishtimes6

feb. 24, 2012


7/17

jewishtimes7

feb. 24, 2012

ertain value promoted within the

Jewish community requires

correction. "Rebbes", "Reb-

betzins", and "Tzadikim" are continually

publicized as offering blessings and

segulas (amulets) a sure-fire cure to

people's needs. Whether the need is

financial, social or health-related,

desperate Jews flock to these Kabbalists

with the hopes of reversing their ill fate.

Although many Jews believe Kabbal-

ists and segulas work, there is no

evidence for this belief. More primarily,

an authentic Torah view is derived from

God's words alone, not man's beliefsno

matter how many repeat it, or the reputa-

tion of those endorsing it. And based on

God's words, these practices are not

abilities harnessing the natural world.

The Prophets based their practices on

two considerations: 1) knowledge of

nature and 2) knowledge of God and His

government over mankind. Nature offers

no evidence that man's fate is affected by

amulets. And God rewards and punishes

man due to his sins and merits. A wickedman is punished, regardless of wearing a

red string. A totally righteous woman is

given children, regardless of her failure

to wear such items. The Prophets lived

according to knowledge, not baseless

beliefs. And knowledge of the universe

taught them that inanimate objects

cannot help in any way. God alone

changes our fate. You must know this:

Maimonides stresses that our denial of

"Reward and Punishment" is met with the

loss of the Afterlife. One who believes inamulets, denies the truth of Reward and

Punishment.

Prophecy ended with Malachi; no one

today can guarantee God's response. It is

therefore an outright lie to say, "Do such

and such an act, and God will respond."

Additionally, to make people pay or else

hold back assistance, is cruel. So these

charlatans are deceptive, robbers, and

vicious. These Kabbalists build up the

hopes of unknowing masses, and thenshatter their dreams when no changes

materialize.

If the Jewish public and Jewish leaders

fail to correct our nation about these and

other heathen practices that afford no

help at all, if the media continues to

promote such lies, then Jews' will go

unanswered since they seek assistance

from that which cannot help.

To know what Judaism and Torah is,

study God's words. Dismiss all else, as

we are commanded not to add or

subtract from Torah (Deut. 13:1). If you

are in need, God can hear you from any

location. "Any place you mention My

name, I will come to you and bless you

(Exod.20:21)." But if you feel using Torah

prohibitions like amulets will work, do

not expect God to help you.

Jewish values. In fact, God prohibits such

practices due to their powerless nature:

"You must not eat on blood. You must not

act on the basis of omens. And you must

not act on the basis of auspicious times

(Lev. 19:26)." Tosefta Shabbos (chap. 7)

literally refers to wearing red strings

"ways of the Emorites" an idolatrous

culture.

We learn what Judaism is, only from

God's words: The Five Books of Moses,

Prophets, and Writings. When in need,

the Prophets prayed to God. Nowhere in

these works do we find the Prophets

using a created object to change their

fate or reality. They never practiced

anything except prayer, or what they

might procure through their mechanical

A

Fundamentals

Kabbalists& Segulas:

THEBIG

LIE


8/17


jewishtimes8

feb. 24, 2012

Weekly Parsha

he Sanctity of the Mishcanand its Component Utensils

As all I show you concerning the structureof the Mishcan and the structure of all of itsutensils so you should do. (Shemot 25:9)

Parshat Terumah discusses the design of theMishcan the Tabernacle that traveled withBnai Yisrael through the wilderness. After

the people entered the Land of Israel theMishcan, in derivative forms, continued tofunction as the most sacred place of worshipin the Land. Ultimately King Shlomoconstructed the Bait HaMikdash theTemple. The Bait HaMikdash replaced theMishcan and became the focal point ofsacrificial worship. In our parasha Hashemdirects Moshe in the construction of theMishcan the Tabernacle, its componentsand utensils. Rashi explains that theseinstructions were to serve as the design for all

Shulchan as a replacement for the originaltable, the new Shulchan does not requireanointing. This suggests an interestingquestion. If the original components requiredanointing, why are replacements not subjectto this requirement?

This question indicates an importantconcept. The initial anointing was performedupon specific objects. However, the processdid not merely sanctify that object. Instead,the process sanctified the abstract elementrepresented by the specific object. Let usconsider an example. The original Shulchan

table was anointed. This was not merely asanctification of that specific object. With theanointing of the specific Shulchan in theMishcan, the abstract element the institutionof Shulchan was sanctified and incorpo-rated into the Mishcan.

Now, it is possible to understand the Torahs

treatment of the replacement Shulchan. Fromwhere does this replacement derive itssanctity? It acquires its sanctity because it is areplacement or a new expression of anabstract element or institution already sancti-fied by the special oil. In other words, theanointing sanctified the abstract Shulchan.The new Shulchan is sanctified because itadheres to the specifications of this object. Itis an expression of the element already sancti-fied.

This formulation reflects an important idea.The Mishcan and the Temple are permanent

components of the Torah. This institutionwas created and sanctified in the wilderness.Each new Temple or component represents anew expression of a continuing institution.The third Bait HaMikdash will be a renewalof this permanent institution.

The Torah Promotes Peaceamong the Members of a SocietyAnd the cherubs shall spread their wings

upward, their wings covering the Ark-cover.

And they shall face one another. They shouldface the center of the Ark cover. (Shemot25:20)

The Aron Ark in the Mishcan held thetablets of the Decalogue. The opening of theArk was sealed by the Kaporet the Arkcover. Mounted on this golden cover weretwo cherubs. The golden cherubs were

positioned at the ends of the cover. Thecherubs faced one another. Their wings werespread forward and upward.

generations. If any utensil should requirereplacement, these design specifications must

be followed. For this reason, in the construc-tion of the Bait HaMikdash, these basicdesign outlines were followed.

The Chumash explains that in order to beinitiated into service, each utensil of theoriginal Mishcan was anointed with aspecially formulated oil. The Talmud

explains that this requirement did not extendbeyond the initial Mishcan. A utensilconstructed to replace an original componentdid not require anointing. For example, one ofthe component utensils of the Mishcan wasthe Shulchan a golden table positioneddirectly outside of the compartment of theMishcan that housed the Aron the sacredArk. The Shulchan that was fabricated in thewilderness as a component of the Mishcanwas anointed with the special oil. However, ifit becomes necessary to construct a new

TTERUMAH

Rabbi Bernie Fox


9/17

jewishtimes9

feb. 24, 2012

There are various opinions regarding the meaning of thesecherubim. Don Yitzchak Abravanel explains that the cheru-

bim symbolize two relationships. Their up-stretched wingsrepresent the relationship between the individual and Hashem.The cherubim faced one another. This represents the relation-ship between a person and his or her friend. The cherubimwere placed upon the Ark that contained the tablets. Thiscommunicates the message that both of these relationshipsmust be based upon the commandments of the Torah.

The importance of the Torah in regulating relations betweenindividuals is reflected in a well-known teaching of the Sages.Torah scholars increase peace in the world. This concisedictum communicates the lesson that the Torah is a guide forthe treatment of ones neighbor. Through following the

principles of the Torah, ahealthy community is formed.

It is interesting that our Sagestaught that Torah scholarsincrease peace. Why did theSages not say that the scholarscreate peace? Rav ZalmanSoroskin ztl offers an insight-ful response to this question.

He explains that two issuesmust be addressed in order for

peace to be achieved. First,there must exist, among themembers of the society, a desireto establish peace. Second,wisdom is required to translatethis goodwill into concrete rulesfor relationships. The scholar,through the Torah, can providethe framework in which peacecan develop and flourish. How-ever, in order for these efforts to

be successful, there must first

exist a sincere desire to pursuepeace.

Based in this insight, themeaning of the Sages emerges.The Torah scholar cannot create

peace. First, the desire mustexist. However, given thisdesire, the scholar can helpsociety achieve its goal.

Two Opinions Regarding the Design of theMenorah

Six branches should extend from to its sides three branchesfrom one side and three branches from its second side.(Shemot 25:32)

The Mishcan included a candelabrum the Menorah. TheMenorah consisted of a central trunk and six branches. Three

branches extended from the right to the trunk. Exactlyopposite these branches on the left side of the Menorah extended another three branches. The central trunk and each

branch were capped with a flame.

The Chumash provides this general description of the Meno-rah. However, there is an interesting dispute regarding thespecific design of the Menorah. According to Rashi, the

branches of the Menorah were completely straight. Theyextended from the sides on a diagonal. Rabbaynu Avrahamibn Ezra disagrees. He maintains that the branches werecurved. Each curved outward and then up from the trunk.What is the basis for this argument?

We can gain some insight into Rashi's position through acareful analysis of his comments. He begins by asserting that

the branches were straight and angled upward. He thenexplains that the branches differed in length. Those brancheslower on the trunk were longer. Those higher were shorter.This design assured that all the lights, located at the top of the

branches, were at the same height.

It is clear from Rashi that afundamental element of theMenorah's design was theheight of the lights. The Torahrequired all the lights to be at thesame height. Perhaps, thisconsideration determined thedesign of the branches. The

branches were designed to servea single purpose. Theyconnected and related the lightsto the trunk of the Menorah. Ifwe assume that this is the solefunction of the branches, we canunderstand their design. Astraight diagonal branchdescribes the simplest path fromthe light to the body of theMenorah. In short, according toRashi the fundamental designcomponents of the Menorahwere the trunk and the lights.

The branches were requiredsolely to relate the lights to thetrunk.

Ibn Ezra seems to understandthe design differently. Accord-ing to him, the branches curvedout from the trunk of the Meno-rah. They then rose in a path

parallel to the trunk. Thesebranches have their own design requirement and are notmerely appendages joining the lights to the body. They seemto be an essential component of the Menorah. The Menorahwas fundamentally a many-branched candelabrum.

In short, Rashi and Ibn Ezra differ on the function of thebranches. According to Rashi, they are a functional element ofthe Menorah. They are required to relate and connect thelights to the trunk. Their form is dictated by this simplefunction. According to Ibn Ezra, the branches are a funda-mental element of the form of the Menorah a many-branchedcandelabra. Therefore, they are assigned their own uniquedesign.

Rashi

Ibn Ezra


10/17

www.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptions

www.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptionswww.mesora.org/subscriptions

www.mesora.org/subscriptionswww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.org

www.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.orgwww.israelcancer.org



Israel Childrens Cancer Foundation141 Washington ve. #205Lawrence, NY 11559

www.IsraelCancer.org

jewishtimes10

feb. 24, 2012

https://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReasonhttps://www.Mesora.org/ReligionofReason

DisprovingSegulas (pg 189)


11/17

ttp: www.ny esign.comhttp://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.com

http://www.nydesign.comhttp://www.nydesign.comhttp://www.nydesign.com



http://www nydesign com

DESIGN

Branding / identity

Sites / touchscreens

GUI / Flowcharting

Wire frames

Package design

Editorial design

Illustration, icons

STRATEGY

Business strategies

Business plans

Metrics analysis

Contract drafting

Copy writing

Presentations

Interactive demos

PROMOTION

Advertising

Banners

Promo materials

App planning/design

Social networking

Email marketing

Landing pages

CS5.5

Photoshop

Illustrator

Flash

Flash Catalyst

Dreamweaver

InDesign

Acrobat, CSS, HTML

IM HERETO APPLYFOR THEMARKETINGPOSITION.

APPARENTLY, NED MISSEDSCHOOL WHEN PRESENTATIONWAS THE WORD OF THE DAY.

AND WHAT ABOUT YOU?IS YOUR BUSINESS PRESENTATIONAT ITS BEST, OR A NED?NYDESIGN.COM DRESSING BUSINESS FOR SUCCESS.SERVICED FIRMS INCLUDE

NYDESIGN.COM

[email protected]

516.569.8888


12/17

jewishtimes13

feb. 24, 2012jewishtimes12

feb. 24, 2012


Weekly Parsha

SERVE ONLY

HASHEMmeticulous adherence to the exact commandsof Hashem, is expressed in the very construc-tion of the Mishkan. The Torah goes into allof the most intricate details pertaining to the

building of this Holy House. Why is it neces-sary for scripture to enumerate all the particu-lars of this project? Hashem instructed Mosheto proceed, In accordance with all that I showyou, the form of the Tabernacle and the formof its vessels, so shall you make it. Indescribing the actual construction of theMishkan the Pasuk states that the Jews didall of the work in accordance with all that theLd commanded Moshe, and then tells usthat Moshe beheld their work and indeedthey had made it exactly according to all thatHashem commanded Moshe and Moshe

blessed them. Says Rashi, He said to them,may it be His will to bestow His presence onthe work of your Hands. The most impor-tant element in erecting the Mishkan wasabsolute dedication to following everyinstruction of Hashem, with no deviation.There is much that we can learn from this.Our task is to serve Hashem in faithfulnesswithout recourse to strange, unauthorized

practices which He did not mandate. This isa very relevant message for our times. Thereare many charms, amulets, incantations andother segulot which have made inroads in

some sections of the religious community. Intimes of stress there is a temptation to give into our desire for lucky charms and magicalsolutions. We must have true faith in Hashemand resist these deviationist practices andserve Him exclusively according to themitzvot He has revealed to us. May weelevate ourselves to serve Hashem in truefaithfulness and merit that His presenceshould dwell in the works of our hands.

Shabbat Shalom.

his weeks parsha, Teruma,describes the building of theMishkan, which was designed to be

the Dwelling place of G-d. One should notimpute any material qualities to the Creatorand thus should not imagine that G-d literallyresides in any location. One must alwaysremember that G-d exists outside the realm oftime and space. The Torah speaks in thelanguage of man so that its message should

penetrate his heart. The Mishkan was thedesignated place where Hashem wouldmanifest His Presence and providential

protection of the Jewish people. The physicalstructure of the Mishkan did not by itselfguarantee G-ds presence. Hashem said Andthey shall make for me a Tabernacle and I willdwell among them. Rashi elucidates thisverse saying, They shall dedicate it to myname as a House of Holiness. There are twovery important ideas contained in this Rashi.The Mishkan must be consecrated to Hisname, which represents the authentic idea ofG-d that is unique to the Jewish people. Wemust divest ourselves of any false notions ofG-d, which stem from the idolatrous emotionsof man. A key aspect of our Emunah (faith) isthe affirmation that He is our G-d there is noother. We cant put our faith in any other

being even if we believe in Hashem as well.

We must worship Him exclusively and notbelieve that any person no matter how holy orobject no matter how sacred can achieveanything for us in our time of need. We mustcultivate a pure Emunah in which we turnonly to Hashem for all of our needs anddesires.

This trust in Hashem also means that wemust serve Him only in the manner in whichHe has instructed us. We must adhere tofaithful performance of His mitzvot and notadd to or subtract from them. The ideal of

RABBI REUVEN MANN

T


13/17

ince many of us are notengaged in Torah studyas we should, we are

easily misled by our peers. Weassume "They've got it all right."

So when we see the orthodoxmasses spending the overwhelm-ing portion of their day engagedin business, we think this isproper. However, this is not so. Iwish to share a few sources thatspell out Torah's actual view onman's required dedication to Godand Torah, as opposed to follow-ing man and worldly pursuits.

Trusting

GodOver Our

NaturalAbilitiesA wise Rabbi once said that man tends to be

attached to the "messenger", and not theMaster. Meaning, Jews tend to be attached tothe pursuit of their livelihoods more than theyare attached to God, the actual One whodetermines our income each Rosh Hashanna.

This weakness is an expression of ourreliance on natural law, more than on God.We feel that with less work, we will not earn

sufficiently. Torah says otherwise.There is a primary principle you must know

as a basis for all else written herein. Just asGod wills plants to grow when supplied withsufficient moisture and sun, He also wills Hislaws of providence to grow man's wealthwhen he abides by Torah principles and

philosophies, and trusts in God. Neither one nature, or God's laws of providence over man

is more real than the other. They are equally"created systems" that at one time in history,did not exist. Therefore, neither systemshould be trusted any less. But man isovertaken by his emotions; he sees naturallaw around him from his youth, and all day.But he doesn't "see" God's providence.

Due to the sensual nature of naturalphenomena and our inclination to be sensual,we tend to trust nature to be more "real." Butif you engage your mind, you will realize that

both natural law, and God's system ofprovidence over man (Reward and Punish-ment) are equally true. We must exert our

thinking over our emotions, if we are to seethis clearly.Once we review all the Torah's lessons of

God's interactions with the Prophets and allthe benefits they received from Him, weaffirm that the "invisible" system of

providence is a reality. We can then loosen thegrip that our trust in nature has placed on us.We then acknowledge that God is the true

provider and that natural law is under Hisrule. We will agree that following His wordswill ensure greater success than ignoring Hiswords and chasing after wealth with ourmortal means.

It is for this reason, I believe, God says onlyonce in His Torah "test Me" in connectionwith charity. Here, God is asking us to partwith our source of security, our money. So Hetells us we may test Him, to see if He doesn't"open the storehouses of heaven, emptyingout a blessing that's more than enough(Malachi 3:10)." God understands ourweakness; our belief that parting with wealthleaves less, not more. So He informs us in thisverse that this is not so. He tells us that byfollowing His word, we will end up withmore.

We must realize that God runs nature. If we

see this clearly, if we trust His promises, wewill be able to part with our wealth, becharitable and actually become richer. It is theone who does not trust God, that does not partwith his wealth, and works far more duringhis day than he learns. Another verse tell usthis: "God does not forsake those who searchHim out (Paslms 9:11)." Here, God promisesHis providence for those who seek Himthrough studying His ways, and studying HisTorah. These are the closing words of Shacha-ris, just before reciting Alaynu. Those who

jewishtimes13

feb. 24, 2012

(continued on next page)

Fundamentals

Rabbi Moshe Ben-Chaim

Gods Providence:

Learning& Earning It

S


14/17

seek out God fulfill the greatest mitzvah(Moade Katan 9b). Thereby, they increasetheir worth before God, and are more deserv-ing of His assistance. He detaches himselffrom the physical and is more convinced inGod's abilities than in physical means. Godcontrols the physical, so the person is attachedto the Controller, not the controlled (i.e.,nature). Psalm 147:11 teaches that God desires

those who await His kindness. This meansthat God will act on their behalf.

In his Laws of Sabbatical Year and Jubilee(13:13) Maimonides writes: "Any personwhose spirit moves him, using his/her under-standing, to separates himself to stand beforeGod, to minister and serve Him...to knowGod...and this person walks upright as Godmade him, and he removes from his neck theyoke of many calculations [monetaryconcerns] that the masses seek: this person issanctified as holy of holies and God will behis portion and inheritance for ever and ever

and he will merit in this world sufficientmeans, just as is merited by the priests andLevites. Behold, King David, peace uponhim, said, "God is my allotted portion and myshare; You make my lot perfect". And Psalms(9:11) says, "And those who know Your namewill trust in You; for You have not forsakenthose who seek You, Hashem".

And a few more quotes: "and one shouldwork each day based on his needs to surviveif he has not what to eat, and the remainder ofhis day and night [he should] engage in Torahstudy (Maimonides Laws of Torah Study3:8)."

"Minimize your involvement in work, andmaximize your engagement in Torah study(Pirkei Avos 4:12)."

The Torah philosophy is not caught up inamassing that which you cannot take withyou. It is concerned that man pursues whatimproves his soul and his relationship withHis creator. For this alone endures.

Be

Partof theCommunity

Attend minyan. In this manner, one's statusas part of the community's prayer is muchgreater in God's eyes than his individualworth. Maimonides teaches that the minyan's

prayers are "regularly heard" (Laws of Prayer8:1).

Observing the

PrimaryCommandsand AffirmingTruths Regard-ing GodOne must be concerned not to violate all

commands, but the commands are not allequal. Maimonides was quite passionateabout the loss of our souls that results fromnot accepting the 13 Principles. By studyingthese principles and becoming convinced oftheir truths, we raise ourselves to a higherlevel, earning God's kindness that muchmore.

In summary, God teaches man to pursueTorah study more than wealth. He should also

part with his wealth. Doing both, man will

not suffer the assumed loss of income. Thismessage is throughout the Torah, as we haveseen above. This does not mean God willmake man a millionaire. King Solomon andall the Prophets did not value wealth as anends, for they all knew man takes nothingwith him as he departs this world. The Proph-ets valued only that which is eternal, thatwhich has lasting value.

Yes, it is difficult to veer from the lifestyleof all your close friends. To change your

lifestyle where you chase less after the fancierthings and sit in the Beis Medrash will alsoraise eyebrows. But it will gain God'sattention, as you pursue the life He says ismost valuable. This path of Torah study, andstudy of the natural world will provide greaterfulfillment than all else: "Better is wisdomthan pearls, and all desirous things do notequate to it (Proverbs 8:11)."

So trust that God has it correct, and that theworld is wrong. Abide by all the Torahsources mentioned.

After you trust Him, and you live thisproper Torah lifestyle, you will no longerneed to trust how good it is. For you will havefirsthand knowledge that the life of wisdomsurpasses all else. And regarding yourlivelihood, work wisely, work minimally and

be charitable. God has many messengers toassist you. You may not be wealthy, but as theBirchat Hamzone ends, "You will not lack

anything." And in truth, as you live thecorrect philosophy, you will not want much,as King Solomon said, "do not make mewealthy, or poor [but] provide me my daily

bread (Proverbs 30:8)."

As you engage wisdom as your primarypursuit, you will naturally desire wealthmuch less. The simpler things will suffice, asyour focus will be always pulled towardsTorah marvels.

jewishtimes14

feb. 24, 2012

www.eTeacherHebrew.com/mesora

www.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesora

www.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesorawww.eTeacherHebrew.com/mesora

The Hebrew University

of Jerusalem

Faculty of Humanities

Learn HEBREW Onlinewith Israels best teachers

Special offer for Mesora readers:

Call: 1-800-316-3783 www.eTeacherHebrew.com/Mesora

Join one of our HEBREW coursesand get a $100 discount

HEBREWeTeacherOnline Language Academy


15/17

jewishtimes15

feb. 24, 2012

their straying away from the derech Hashem. TheTalmud takes this verse and applies it in a slightlydifferent context. In essence, according to theTalmud, in the morning we yearn for the previousevening, and in the evening we yearn for the earliermorning. The Torah then is emphasizing a generaldesire of Bnai Yisrael for the past, nostalgia of sorts.Clearly, based on the above passage, this is referring

to the time of the Bais Hamikdash. In other words,Chazal recognized that one of the results of thedestruction of the Temple would be a generallonging by the Jewish people to return back to that

period of time. If this is so, one can assume that theidea of an increase in curses is not to be takenliterally. Instead, it is that the effect of the state of

being cursed, in exile without our Temple,becomes more apparent as time goes on. Chazal sawthat events would emerge that would lead to BnaiYisrael wanting to return to the way things were

being in galus, subject to rampant anti-Semitism,would mean constant reminders of this void.However, such an attitude can be dangerous. We

should not be looking to return to what we oncewere. This idea should not be confused with remem-bering the destruction of the Bais Hamikdash. Thepoint here is that there is a difference betweenremembering and wanting to re-create. We shouldrecognize and focus on the future redemption,knowing that it will be a different experience, ratherthan desire what previously occurred. The theme ofkaddish, where we express our yearning not for the

past but for the future, where God will be sanctifiedthroughout the world, seems to be the perfectcounter to this concern. The question now is theforum for reciting this kaddish.

The Talmud isolates two situations recitingkedusha desidra (contained in the tefila of uvaltzion) and reciting kaddish derabannan afterlearning aggada. Rashi explains that both expressthe importance of learning Torah and sanctifyingGods Name. Chazal instituted the kedusha desidrain order to ensure that every Jew learn some Torahon a daily basis. As we see in the kedusha desidra,we recite the Hebrew verse, and then the Aramaicinterpretation, which serves as a type of limudTorah. In the second scenario, as per Rashi, the

people gather together on Shabbos to hear shiur.Upon completion of the shiur (he calls it hagadashehadarshan dorshin), the people would recite

yehei shmei rabba.

The relationship between Kiddush Hashem andlearning Torah is the centerpiece of Rashisapproach. We have established previously theimportance of the sanctification of God. Now wemust explain its relationship to learning Torah. Inthe first halacha cited by Rashi, Chazal institutedthe recitation of kedusha desidra. This in essence isa study of the very idea of Gods sanctity. In other


In the previous article, the general importanceof kaddish was established, recognizing theimportance of our function in sanctifying the

name of God, and noting how it cannot be completeuntil the coming Redemption. With this idea firmlyentrenched, we now turn to the well-known halachaof kaddish derabannan.

The Talmud (Sota 49a) offers an extremely vaguepassage as the source for kaddish derabannan:

Raba said: And the curse(klala) of each day is

severer than that of the preceding, as it is stated:In the morning thou shalt say: Would God it wereeven! and at evening thou shalt say: Would God itwere morning. Which morning [would they long

for]? If I say the morning of the morrow, nobodyknows what it will be. Therefore [it must be themorning] which had gone. How, in that case, canthe world endure? Through the doxologyrecited after the Scriptural reading, and [theresponse of] May His great Name [be blessed][which is uttered in the doxology] after studying

Aggada; as it is stated: A land of thick darkness,as darkness itself, a land of the shadow of death,without any order. Hence if there are Scriptural

readings, it is illumined from the thick darkness.

Before taking up the issue of kaddishderabannan, we must first get a basic understand-ing of this Midrash (for those who see no issue inincreased curses and Chazals solution, there is noneed to read this explanation). The verse cited abovecomes from the section in the Torah known as thetochacha, where God reviews the different punish-ments the Jewish people will suffer as a result of

Prayer

PART II

KaddishWhy is it so Important?

Rabbi Dr.Darrell

Ginsberg


16/17

jewishtimes16

feb. 24, 2012

words, it is not merely enough to recite the words; rather, one mustunderstand the concept in order to properly engage in sanctifyingHim. In the second notion, we see the tzibur gathering together onShabbos to hear a shiur, leading them to recite kaddishderabannan afterwards. Why is this such an important experi-ence? It is interesting that Rashi emphasizes the fact that the

people gather together because on this day there is no melacha, orwork. He could have just written that it is Shabbos, but instead

uses the absence of melocho as the portrayal. What this could behinting to is a very basic, yet fundamental idea of Shabbos. Tomost people, a day off from work is just that a day off. Time tocatch up on sleep, lay around in a semi-catatonic state, watch TV,etc. Yet what occurs (or at least is supposed to) with the Jewish

people on Shabbos is profound. We turn away from the world ofthe physical and engage in learning Torah. And such an action is,in fact, the ultimate expression of the sanctification of God. So wesee now how the two concepts, kaddish and Torah, go hand inhand. In one instance, Chazal sought to emphasize the importanceof studying kaddish. And in the second, the gathering of Jewstogether to engage in Torah is in and of itself a Kiddush Hashem,leading to the verbalization of kaddish derabannan.

This idea became more formalized in the system of halacha. TheRambam, in his Seder tefila (found at the end of Sefer Ahava)writes that if ten men (or more) gather together to learn TorahShebeal Peh, even if it is Midrashim or Aggadas, they recitekaddish derabannan afterwards. Most others learn this halacha toapply only to the learning of aggada with at least a minyan. And asmany of us know, this led to the common practice of reciting RavChannaniah. after a shiur, regardless of the topic, being that

this is an aggadic statement (see, for example, Magen Avraham OC54:3). In general, one should ask why it makes any difference at allwhat is being learned by the tzibur. Why these particular types ofTorah, and what is the explanation for this debate? As we stated

before, the phenomenon of the tzibur coming together to learn (anda minyan is always considered to be a miniature Bnei Yisrael) issomething that in and of itself embodies kiddush Hashem. Yet itwould seem that the very learning per se must be something that

reflects the Jewish people and its relationship to Torah. As weknow, the Torah Shebectav is accessible to everyone, Jews andnon-Jews alike (and we have suffered greatly for this). But TorahShebeal Peh is something that we Jews have sole access to, a bodyof knowledge whose keys are held onto by Bnei Yisrael. And, as wediscussed last week, the role of being mekadesh Hashem is uniqueto the Jewish people. Therefore, after partaking of this type ofTorah, according to the Rambam, we recite kaddish. It is throughour uniqueness, as expressed in our link to Torah, that allows us toengage in kiddush Hashem. However, there is another way to lookat this concept. Aggadas are not simply stories and tales, to betaken literally. There are deep and powerful ideas contained withinthem. The method to uncovering these ideas is part of our tradition,something we have unique access to. The methodology is (or at

least should be) front and center when studying this type ofTorah, and it is one solely found within the mesora of the Jewishpeople. Therefore, according to these opinions, it is the type oflearning that leads us to say kaddish.

In the next article in this series, we will look at how kaddish madeits way into tefilah.


17/17

Enjoy a free subscriptionto the JewishTimes

Subscribe by emailing

You will receive our magazine each Friday morning and special issuesthroughout the year with original, thought provoking articles on Torah,

Israel, politics and readers letters.Enjoy all 422 back issues free: www.Mesora.org/JewishTimes

[email protected]

www.Mesora.org/JewishTimes

jewish times 423

Documents