jewish times - volume i,no. 10...april 12, 2002

7/27/2019 Jewish Times - Volume I,No. 10...April 12, 2002

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Reader: Thank you for a quickesponse. If you don't mind I'd like tosk you a few more questions. Onether person with whom I discussedhis topic, told me that the information

bout Christians not having share inlam haba is totally incorrect since

Christianity is considered permissibleor Gentiles (but not for Jews). Hesed the term schituf when referring to

Christianity and claimed non-Jews areot commanded against schituf.What do you think about this

pinion Rabbi?Mesora: "Shituf" means partner, or

n this context, ditheism - more thanne god. Judaism follows reality,

Dedicated to Scriptural and Rabbinic Verifof Jewish Beliefs and Pr

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We find that in the Bible, Rashistates (Gen, 30:2) when Rachel desiredchildren and had none, she asked Jacobher husband that he should have prayedfor her. Jacob's response was, "God haswithheld children from you, not fromme". Possibly implying that her prayerwas the important one.

A rabbi mentioned that the person'sprayer is the essential one, and not whatsomeone else prays for you.

The reason for this is that prayer,when performed correctly, has anelevating reaction on the one praying.The ideas one ponders when prayingactually raise his knowledge andawareness of these concepts to ahigher level. When one adheres tothese values, he is more under God'sProvidence, and will experience adifferent, more perfected existencethan before, now benefiting from

God's involvement in his life to ahigher degree, as Maimonides pointsout in the Moreh Nevuchim.

It is the raising of one's perfectionthat causes this good. God is not theOne who changes in this scenario. Asthe Rambam stated, it is likesomething distant from a fire. As itapproaches the flame, it is affecteddifferently, although the fire neverchanges.

Such is our relationship with God.The more distant, the more in darknesswe are. The closer we come, the moreGod's system of providence effects us.

However, God never changed. What isperfect - God - can be no more perfect,and therefore, He cannot change.Therefore, we cannot change God.Even through our prayer. As God saidHimself, (Malachi, 3:6) "I am God, Ido not change....". This concept alsoexplains the mishneh in Pirkei Avos,(Ethic of the fathers) where 10miracles are said to have been createdat sunset on Friday of the Six Days ofCreation. All other miracles

(continued on page 2) (continued on page 4)

The basic foundations which all Jewsmust know as true. We urge you to read them:

www.mesora.org/13principles.html

www.mesora.org/belieforproof.html

an open letter to the jewish community:

www.mesora.org/openletter/openletter2.html

In This Issue:Ditheism 1, 2Rabbi's blessings 1, 4Q&A's: Timeless warning 1Circumcision 3Trust in god 3Maimonides' writings 3Leprosy 5

Help israel 5

Ditheismrabbi moshe ben-chaim

Suggested Readings:see these and other articles at our site

Reader: Dear Mesora, I opened your weekly letter with great anticipation, expecting tsome words of insight and encouragement.Instead, you have trivialized the situation in It's not that I don't agree with what you wrote. However, people are expecting to understanthis is happening NOW.

Based on your "analysis", Hashem should never have "allowed" the state to be create"reward" the seculars with the thought that what they were doing is right.Certainly the hunof Yeshivot, growing every day, should never have proliferated, under the secular Zregime.If you have nothing to new to say, I think you should leave the answers to otheSameach.

Mesora: You do not agree with the text of the Shema which forecasts the ousting offrom Israel when they commit idolatry? Doesn't the Prophet many times admonish the peokeep the Torah when bad tidings hit our nation?

No new words need to be spoken. The old, authentic Torah warnings are what we mustto our current situation. We don't need a new answer, God gave the answer to us time andagain through the Prophets. We need to realize through rational conviction the Torah is truapply its complete teachings which need no new points. God knew He taught us a compledecisive message when we veered from the Torah in the past. He need not repeat Himself.

To earn God's perfect Providence, keep His perfect Torah.

Editor's Comments: This reader should understand clearly, that when the governmennot follow halachic rulings - the land will be filled with problems. Why is that so difficunderstand? These rulings include who Israel allows to settle in the land, how those peopand what Israel is obligated to do when those people oppose the law. However, sincgovernment allows Arabs to corrupt its land, it must deal with and suffer throughconsequences brought on by those hateful people (The PLO) and also suffer the consequof NOT establishing a government founded on Torah law. This is absolutely clear.

Rabbi'sBlessings

rabbi moshe ben-chaim

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Maimonides' 13PRINCIPLES

God's ExistenceBelief or

Proof?God's Land

WithoutGod?

Maimonides' 13PRINCIPLES

God's ExistenceBelief or

Proof?God's Land

WithoutGod?

ask your children:

"If God made everything, does it makes sense that He needs help from anyone elseHave your children email us with their answers: [email protected]

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"Would it be that My people listen to me, if Israel would go in My ways,I would subdue their enemies in a instant, and turn My hand against their foes

King David, Psalm 81


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Volume I, No. 10...April 12, 2002 www.Mesora.org/JewishTime

which dictates that as we trace the steps of

reation backwards, we must eventuate at

cause which preceded all other causes,

nd was in fact the "First Cause" , i.e.,

God Himself. Parenthetically, speculation

n matters prior to the first acts of creation

re prohibited by the Mishna in Chagiga,1b. Similarly, scientists teach that the

aws we use to understand the world

annot be applied to studying anything

rior to the Big Bang. Since these laws

physical causes and effects) at that time

were not yet established, we are inherently

rippled from pondering this subject. This

uth that the scientists arrived at through

easoning, complies with the Mishna we

eceived on Sinai.

By definition, there can be only one

First Cause". Christian ditheism, (i.e., the

ather, son and holy ghost) is a theory

which goes against reason. The Torah

oes not say anywhere that Christianity iscceptable for Gentiles. Conversely, the

orah prohibits Jew and Gentile alike in

he area of knowing God. It is an open

erse seen by anyone with clear vision,

Exod. 20:20) "Do not make with me gods

f silver, and gods of gold do not make to

ourselves". We just read this last week.

he person you have been talking with is

ot following reason, and not following

he Torah's own words. God Himself says

o not follow ditheism, and this is part of

he Noachide laws which all Gentiles

must follow. Again God says, "Hear O

srael, God is your God, God is One".

Gentiles must accept God, and all that the

orah says about Him. He is One.

There are a few essential problems with

his person's statement. First of all, he

ccepts a ditheism for Christians. This

means that God is not independent - He

as needs. In truth, God has no needs, as

eason dictates, and as Ramban points out

n the verse quoted above, "God needs no

ther". By claiming a ditheism, a few gods

n need of each other, he denies the

oncept of an all knowing and all

owerful God which Judaism firmly

eaches. See our Rosh Hashana prayers.

he entire foundation of these prayers is

hat God is omniscient and omnipotent.

His second mistake is he believes theres more than one reality, as he says,

Christianity is fine for Christians. Would

e say "gravity works for Blacks, but not

or whites?" Certainly the absurdity of the

atter applies to the former. Just as there

an be only one scientific reality, there can

e only one theological reality.

His third mistake is his belief that the

abrication of Christianity at a point in

istory affects what a follower of this

eligion must now believe as truth. My

esponse; Objective reality and God's

existence are independent of foolish

peoples' fabrication of man-gods

throughout history. Just as there was truth

before Christianity, this objectively true

system can in no way be corrupted by the

fantasies of Jesus' disciples. Claiming

Christianity is acceptable for Christians

means to say that after Christianity was

developed, all reality in the universe

conformed to Christianity's new tenets.

This is absurdity taken to new heights.

Sources addressing the status ofditheism now follow:

Exodus, 23:13: "The names of other

gods do not mention, let them not be

heard (via your doings)". The simple

meaning of this verse is that no other gods

are to be mentioned by us, nor heard from

others by any action of our own. Other

gods includes distortion of God in any

form. Once a person construes God as

more than one, he has thereby completely

distorted the true concept of God. He is as

far from the truth as one who thinks God

is physical.

Shulchan Aruch (Yoreh Dayah, 147,

see the T"Z), "It is completely prohibitedto strengthen the beliefs of idolaters".

Reason dictates that God desires all

mankind to recognize Him. The "Alaynu"

prayer with which we conclude our

services states clearly, "V'chol b'nei basar

yik-ri-uh shimecha", "all flesh will call

your name". This means that God desires

all mankind to recognize His truth.

ditheism is false, and therefore against this

verse.

This area in the Shulchan Aruch say

that one is allowed to say to a gentile

during the years of shmita, "Elokim

should bless you with good this year." The

Gra states that this term "Elokim" cannot

reference the false gods of this gentile. If

so, one would be strengthening the beliefs

of idolaters which is prohibited. In fact,

the Gra held that when you say this, you

must be referring to God Himself, thereby

wishing a real blessing for the gentile.

Even though we cannot work the field, we

can wish the gentile success, as he is not

prohibited by laws of shmita.

The Pilpula Charifta on Talmud

Sanhedrin, Chapter 7 - quoting

Maimonides - states, "ditheism is real

idolatry". He further states via a fortiori

argument - addressing the accepted law

that celebrating multiple deities carries

prohibition, "How can their holidays beprohibited, but their beliefs be permitted?"

He thereby reasons that celebration of

ditheism cannot be worse than the belief

itself. Accordingly, the Pilpula Charifta

deems ditheism a prohibited belief,

otherwise the holidays would not be of

prohibited status. And not just for Jews.

Talmud Sanhedrin, 63b, Tosafos "Assur

L'Adam". Here, Tosafos poses an

argument: "We do not find it prohibited to

cause idolaters to commit ditheism". If

Tosafos held that ditheism is permitted,

they (Tosafos were comprised of many

sages) should have said so. But they

didn't. Why? Because this Tosafos is not

addressing the definition of "ditheism". It

is addressing the act of a Jew causing

("grammah") a gentile to swear by

idolatrous deities. Tosafos says, this far we

do not go. That is, to prohibit a Jew from

doing and act which might cause a gentile

to swear an oath to his god, we do not

prohibit actions that far on Jews. Again,

this specific Tosafos is not addressingwhether ditheism is prohibited, because in

reality, it is. Common says tells us that

gentiles too must have the correct notion

of the true God. Otherwise, their entire

existence is a waste, as would be equally

so if a Jew had the wrong concept of God.

In summary, ditheism dilutes the pure,

accurate truth that God is one. If one

believes God to be more than one, even if

he says I believe in the God of the Torah

and another god, his concept of God is

100% wrong.

Any prayer to such a god would be

idolatry.

Reader's ResponseReader: I read your article on

Christianity. It seems like the most

important point is that the Torah does not

demand merely that one not be involved

in idolatry (which perhaps this concept of

shitfus is not technically idolatry??)

Mesora: That I would have to research

further, to determine the definition of

"idolatry". There are many permutations

of the offense, such as palm readers,

necromancers, etc. So what constitutes

idolatry must include all the violations, not

merely acceptance of dualism, but even

perhaps those who read horoscopes. I'm

not paskining, but rather suggesting that

the umbrella definition of idolatry must

include all violations mentioned in the

Talmud.

Reader: That the gentile mus also have

the correct notion of Hashem, who is One.

Without the correct notion of Hashem,

there is nothing. If I act correctly in every

area of my life, but deep down I believe

that my computer is responsible for the

existence of the universe, I am delusional.

All of my actions are meaningless,

because they are in this framework (that's

assuming my actions can even be correct

in this framework, which I doubt).

Mesora: I believe this question wasasked to either the Rav or Rav Moshe zt"l:

If one keeps all 613 commands, but

believes God is a man, what is his fate.

The answer was "Tragically, he has no

Olam Haba". So yes, exactly as you put it.

Reader: It is true that in other areas, the

Torah does not technically penalize

someone who makes a philosophical

mistake, (you can fulfill the

commandment of tzizis even if you

believe that if you wear them they protect

you physically from harm, like a shield).

Mesora: I don't think this is true.

according to the view that mitzvos

require intent in their performance,

understanding, this would no

considered a valid act of follow

command. See the Shulchan Aruch o

very point. The Gilyon M'harsha, Y

Daah, 289, page 113 on the bottom

one affixes the mezuza for the reas

fulfilling the command, one may con

that as reward for doing so he w

watched by G-d. But, if one affixmezuza solely for protective reasons

fact has no guidance, and the mezuz

be as knives in his eyes". This state

"knives in your eyes" would appear

that one has not fulfilled this comma

mezuza. Similarly, all other

erroneous notions should void any at

at fulfilling any other comm

However, Rashi in Devarim states

one does a mitzvah with no clue as

purpose, it is worthless. Although a

taught, "this doesn't mean you are

from the mitzvah". Based on this,

conclusion is correct, i.e., one still

act out the mitzvah, meaning, it stacceptable performance. But Rashi w

hold it is useless. This must be look

to further.

Reader:But in terms of the purp

the entire Torah being to help hum

come close to reality, i.e. the world

really is (as opposed to how we im

it), a mistake in the area of the natu

God's existence undermines everythi

Mesora: Yes, and the reason is th

command of acknowledging c

notions (as far as we can have the

God is a command which can on

carried out with wisdom. Since sp

wisdom is the very element w

required to have for this comm

fulfillment, lack of wisdom (in the

here of ditheism) is inherently antith

to any possible fulfillment.

Reader: In order to be a Noachide

must not merely refrain from idolatry

must accept that the world was create

a being who is One. However, I have

heard a few times that Christianity is

idolatry. Do you know of any source

actually state that, and can you analy

them?

Mesora: I have only heard that it i

fact idolatry.

Editor's Note:

The person quoted herein created a conv

double standard saying Christianity is

negating the concept of tzelem elokim. I

person is created in the image of God, then

system of belief is set up specificall

appropriately for all beings, as that is God

for mankind. In the case of gentiles, God c

the system of Noachide laws which were

for the Gentile so that the correct and a

understanding of the Creator remains inta

that no misconception(s) whatsoever will o

acquiring and maintaining this understandGod and His laws. Any other explanatio

alters this one is false.P

continued from page 1)

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P

The question regarding circumcisionwhy this performance is the 'bris' - the

eaty - made by God between Him and

an.Abraham was the one who Godlected as the forefather of the new

ation. There was nothing peculiarbout Abraham over the rest ofankind, other than his attachment to a

fe based in reality, in discovering God,nd his enjoyment and preoccupation ine study of reality.Circumcision was the mark selected

y God to render Abraham, and allan, perfected. What is this perfection

f circumcision? I believe it is veryasic: As the organ commanded inrcumcision is one which affords man

e ultimate in physical enjoyment, andGod desires that man immersemself in the world of theetaphysical, i.e., knowledge, Goderefore commanded circumcision toeaken man's attachment to thehysical.Maimonides says that man is created

hysically perfect. When man isrcumcised, he enjoys that pleasuress, as does his partner. His reductionphysical enjoyment sets the stage for

an's diminution in lusts, freeing up hisnergies to reattach to the real good infe - that being wisdom. Circumcisionesignates man for the true life.Circumcision is an essential 'state',

ot only an action. We see this from thens of Jacob. When in Sh'chem, theothers referred to those uncircumcised

eople as "cherpah", disgraceful. That anyone who cleaves to the life of the

hysical desires by goingncircumcised is disgraceful in light ofod's desire for mankind.During the first Passover in Egypt,e Jews were commanded to performrcumcision. This perfection wasquired prior to the Exodus in orderat the Jews in Egypt be saved by God.

Without adherence to a life where Torah

udy and knowledge is supreme, ande physical is recognized only as acondary means to Torah acquisition,an absorbs himself in physical lusts

nd desires, completely contrary to thehilosophy outlined by the Torah. Thews in Egypt would not merit salvationto a life of wisdom if they remained

ubmerged in the Egyptian life ofhysical desires. Circumcision thereforeas a requirement, timed precisely ate time of salvation, prior to receivinge gift of the Torah.

It is difficult, if not impossible to haveperspective. God is all-powerful, allwise, just and beneficent. It is difficultto see God's justice - when we believethat we see only injustice in the world.What we see is man's power and clevermanipulation, and man's evil destructionwhile innocent people in Israel aresuffering and many have died. We sufferwith them, they are our brethren, ourfamily. And the rest of the world doesnot come to our aid but condemns us andundermines who we are as a people...

Where is the justice that is supposed tobe meted, each according to his evildeed. How do we deal with the world'sdenial of God's chosen people and thedenial that the land of Israel wasdesignated for us? At the same time,how do we maintain trust in God, whilelife all around us appears to defy justiceand we do not see God's protection?

Trust in the Lord: When a persondevotes his/her life to the service of God,a person has real security. This is theonly security there is and this security isbased on trust. A person realizes if theylive according to God's plan as a Jew,then he/she has no need to find securityin anything else. This is the purpose ofour existence, as the Jewish nation andindividually. Knowing that this is thepurpose of our existence should give aperson tremendous security. Becausethis is the only reason we were created.It is only God who provides us with ourintelligence, talents and abilities. It is Hewho allows us to enjoy our good fortuneand everything that we acquire andachieve in this world - even when itseems we have no protection in theworld. The Jew has a specific mission inlife, which completely revolves aroundserving the Creator and being an

example of righteousness and goodnessto others. By definition, our missionprovides us with all the security we need.We must try to stay steadfast in our faithand belief that God knows everything.After all, He created us, we are HISnation, his children and our covenantwith God is eternal.

Do good: By doing good, we directour energies in fulfilling thecommandments as often and as much aswe can. This is service, and this is doinggood. This is what gives us true

fulfillment in our lives and this is whatGod wants of us. Don't be fooled bywhat the rest of society calls "good,"which is finding ways to seek never-ending pleasure and fantasy. This hasnothing to do with how the Torah definesthe "good." The only good that mattersis the good that God wants you to do.When deciding on an activity, a persononly has to ask: "Will this find favor inGod's eyes?" As said by King David,

"Seek and find your greatest sense ofcomfort with God. Desire and takedelight only in those pleasures of whichyou need not be ashamed in God'spresence. In fact, these pleasures shouldgive you joy because you know that youmay enjoy them in his presence sincethey have come to you through Hisbounty and they find favor in His eyes.Even amidst joys and pleasures, youremain with your God." Therefore,directing our energies to serve God isgood, while directing our energies toserve only ourselves is not good. Do notbe concerned with whether others

appreciate your aspirations to serve God,or not. Or even whether they encourageyou to or not.

Rest on earth: This means weshould seek and secure for ourselves, aquiet, undisturbed place to live. And liveside by side as neighbors, each asindividuals within a peaceful andharmonious existence. While everythingaround you may be constantly changingand uncertain, make a stable dwelling foryourself. But do not be so absorbed byyour "place" that you forget your purposein life - which is to do the will of God.

Nourish faith: We are all vulnerableand easy prey to the instability of life.Yet each day we should think about thegreatness of God, and the true purpose ofour lives as God planned for us. Try tolive each day as if it were our last, andserve the Creator with all our heart, souland all our might, as it says in the Shema,that is our purpose. Because maybe wewon't live past today.

God has provided us with the "how"to fulfill our purpose. By making agreater effort to be involved in prayerwith greater concentration, Torah study,the commandments, especially tzedakaand trying harder to improve ourcharacter flaws - which is all part of

"how" we nourish faith. This is whatgives us strength and courage to beinvolved in God's will. And this is whathelps us to cultivate in our mind love andfear of God.

We must try every day to be reallyinvolved in the "how." And teach ourchildren and inspire others to be involvedin the "how" so they can nourish theirfaith.

If we continue to direct our livestowards the derech Hashem, the way ofGod, God will assist us.

Excerpts from

the

ethical

writings

ofmaimonide

The Rambam says: "Here is agood thing to reflect upon. reflecting on it, bad thoughts, wand grief are diminished. Somethey can even be compldestroyed, if a person holdsreflection foremost in ones' mNamely, whenever a person tabout something that distrhim/her, and worry, grief, or sacrop up in him/her, it can be donly one of two things: either othinking about a matter thatalready taken place, like somwho thinks about somethinghappened to him/her, such as theof money, or about the deatsomeone dear to him, or else he/thinking about matters he/she exand whose advent he/she drLike someone who thinks and about the advent of any dihe/she expects.

Now intellectual reflection te

that thinking about what has place and what has happened is benefit at all, and that sadnessgrief about matters that have pand gone are due to funderstanding. There is no diffebetween a person's being grbecause of the loss of ones' monsimilar things and one being grbecause he/she is a person and nangel, or a planet, or similar thiabout impossible things.

On the basis of this reflectionof thinking leading to depreabout something that is expect

come to pass in the future ought abandoned. That is beeverything that a man expecwithin the realm of possibility: itake place or it may not take pTherefore, just as one becdistressed and grieves about whaexpects to occur, so too one ougdelight ones' soul with anticipand hope that perhaps the opposwhat one expects will take pAfter all, the expected matter aopposite are both possible."

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Bris Mila:

Circumcisionrabbi reuven mann

Trust in

GODrivka olenick


4/5


ere also created then, but in theirroper day, as Maimonides states.Ethics, 5:6) All this means that God

made the world with all miracles built ino the fabric of their respective

ubstances. God need not wait until themiracle is needed in order to render it.

e has foreknowledge, and was able tomplant all miracles into he creation -uring creation.This also teaches us clearly that Godthe One Who performs ALL miracles,

nd man performs none. People todayelieve that rabbis perform miracles.rom Pirkei Avos we see that the Toraholds that God alone causes ALL the

miracles, as all miracles were built intoreation.

It is also crucial to note here that aerson cannot effect changes in the

orld outside of his ability as a meremortal, a weak individual. Even Mosesrayed to God on numerous occasions make changes. He alone had no

ower to do so.The concept of a rabbi having any

ower whatsoever is against Judaism,nd against accounts of Moses, whoas the greatest man to have ever lived,r will ever live. If Moses prayed tood for change, it follows that we musto the same, and we cannot effecthanges in nature ourselves. Saadiaaon says openly in his sefer,

Opinions and Beliefs" that man, notven the prophets, had any powers at

l. Had they been given power, orrotection from death, mankind wouldroject false notions of their beinguperior to other mortal men, and this isot so. Saadia Gaon gives numerousrguments against the idea that man hasny power whatsoever. God is the Soleielder of power. This has never beenven to man,... even Moses.The Gemora (Moade Katan 9a) statesat that both Rav Shimon ben Yochai

nd Rav had sent their son's to receiveessings from their respective students.

Why didn't Rav Shimon ben Yochai andav give the blessings themselves?

hey were definitely greater than theirudents. Yet, they both desired that theudents give the blessings. It isteresting to note that Rav Shimon benochai only sent his son to his students

fter he saw that they were "anashimura", "wise men". The gemara alsoserts that Rav Shimon ben Yochai'sesire to have these students giveessings was only after they came backtake leave of him an additional time.

s the story goes, "Rav Shimon benochai was visited by these two

students. They said their goodbyes, andleft that night. The next morning theyreturned to say goodbye again, at which,Rav Shimon ben Yochai asked why theydid so. They responded, 'Rebbe, youtaught us that if a student takes leave ofhis teacher, but sleeps over in that town,he must once again take leave the nextday'. To this, Rav Shimon ben Yochaisaid to his son, these men are wise men,go to them that they may bless you."

What is so significant about this

mechanical activity of returning to takeleave a second time, that Rav Shimonben Yochai thought of these men aswise? Aren't there more difficultcommandments which would conveygreater intelligence more readily thanmerely traveling back to say goodbye toa teacher? It is a very simple activitywith no real intelligence required.

I believe the gemara says that thiscommand was followed by these twostudents for good reason, and verygermane to this story.

Rav Shimon ben Yochai could havevery well blessed his son. But blessing

doesn't mean one performs miracles orcontrols nature in any way. Man doesnot have this ability. Moses didn'tperform miracles without God'sintervention, and anyone on a lowerlevel certainly cannot perform miracles.

When these two men returned to RavShimon, as a friend pointed out, RavShimon was testing the students bysaying, "why have you returned?" RavShimon ben Yochai didn't forget thehalacha. He was merely testing to see iftheir return was one of a personal

nature, meaning, they were so attachedto him they didn't want to leave, orperhaps their return was merely out ofrespect to objective law. When theyanswered Rav Shimon that theyreturned as the law prescribes, RavShimon saw in them an intellectualobjectivity, and not a lower, emotionaldependence. It was this objectivitywhich he felt was necessary for one tosee his son's true nature, and bless himaccordingly. Rav Shimon may have felt

that he was biased towards his son, andthis is why I believe both Rav Shimonben Yochai and Rav had their studentsbless their sons, and they themselvesdid not. They both saw the need forobjectivity.

We now see how the gemara verycleverly slipped into this story the factthat these two students returned for thisspecific halacha. It is this halacha ofreturning to remind oneself of thetown's real import, which displayedtheir relationship to their own rebbe asan objective, intelligent one, not apersonal and emotional one. This

performance may be simple in action,but it is very indicative of one's level ofrelationship with mankind. Interestingalso is that both Rav Shimon and Ravdid not instruct their sons to request ablessing on a specific matter, as is donetoday when people ask a rabbi to blessthem with children or monetarysuccess. Rav Shimon and Rav both letthe wise students decide what is bestfor their sons. No preconceivednotions. Respect for wisdom alone wastheir motivation.

But how should we understanidea of a "blessing"?

A Rabbi once expounded ontopic. He mentioned that when Jblessed his sons, he merely pointeach son's nature and underlineWithout bracha, one may havdecide whether to take a busposition or not. He has no knowlhow it will play out later in life. Hbe very successful, or a real fa

However, with prophecy as Jacobhe was able to remove doubt fromson's lives, and share with them DKnowledge to assure their success

But we today, as well as Shimon and Rav, do not have Dintervention on this level. So whatbracha mean in this sense, and as what does the gemara mean whteaches that when sick, one shhave a chocham pray for themmeans that a wise person lobjectively at a person, studies character, and points out their wdoings so they understand how

operate better, and remove themsfrom sin. The reason why one illness is due to a misguided lifeteach them that they are wrong,delivers an illness apropos ofmistake, "mida kneged mida"measure for measure". Howeverof utmost importance to realize the Torah's teachings, in no case dperson have the ability to chnature or perform miracles alone. the gemara and Chumash do not st

These wise students of Rav Shben Yochai asked rav Shimon'supon his arrival, "What do you rehere?" He responded, "My fatherme to you to receive a blessing". Wthese students heard this, they qusurmised that this son of Rav Shwas clearly still taking direction his father. Perhaps, this is why blessing had to do exclusively their wishes that Rav Shimon's sofortunate to have himself, his wifbe) and his children all have longeBy making this wish to the perhaps, this young man will abahis current paternal dependencyfeel secure through this wish thcan start a life of his own. Tbelieve to be the purpose of

specific blessing.We are not referring to Talm

stories where someone "performemiracle. Such cases shouldunderstood as metaphors, as Avrben HaRambam states in his int"Ain Yaakov". When Scripture remiracles of Moses and the like,God rendered the act, as is attestby Moses' prayer for God to ceplague. As Rav Saadia Gaon sclearly and numerous times, "manno power over the elements".

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Rabbi'sBlessings

rabbi moshe ben-chaim


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The Torah teaches of thepunishment of leprosy, or tzaraas,which visits a person on account ofhis speaking "Lashon Hara",derogatory remarks concerninganother. Leprosy visits the person intages. At first, leprosy attaches itselfo the person's home. If the person

heeds the warning and repents, it isgone. If not, it excels towards theperson's garments. Again, if oneepents, it is gone. If not, it finally

attaches to the person's body.What is the purpose of this

progression, and why these objects?Additionally, the Torah states that forone to be atoned, one must bring twobirds, one is slaughtered, and itsblood is caught in a bowl. The livebird is dipped therein along with abranch of hyssop and myrtle, and theive, bloodied bird is now set free

over an open field.On the surface, this seems barbaric,

or at the least, unintelligible.

However, as we know God is theDesigner of the Torah, and "all itsways are pleasant", there must be aational explanation for these required

practices, and for the objects used inattempting to correct the person whopoke badly.

In order to understand how "midak'neged mida" (measure for measure)works in this case, we must firstunderstand the crime.

Speaking derogatorily againstanother has at its source, the desire forelf affirmation of one's greatness. Annsecure person will usually be found

degrading others, and in this manner,he is in his mind, higher in his selfstimation by comparison to theidiculed party. A secure individual

however, will not concern himselfwith others, as this doesn't effect hiself estimation. Being secure,

another's level has no effect on histatus. What then is the remedy forhis egomaniac type of personality?

To diminish his image of his selfproclaimed, imagined grandeur with aealistic dose of self recognition that

he is undesirable by others.Part of the need to elevate oneself

is the desire to be loved by others.When this cannot be, as a leper isbanished outside the camp of theIsraelites, he is faced with the fact thathe is not the great image he conjured,and he must eat his words of scorn.

God however tries to avoid theworst by hinting to the person that hehas done wrong. God doesn't sendleprosy to the body first. He initiallyuses other vehicles with which theperson identifies, viz., his home, andhis clothing. God commences withthe home, as this is further removedfrom the person, but specific enoughto him so as to awaken him thatthere's something distasteful in himthat he should delve into. If theperson is obstinate, God sends theleprosy to a closer object, hisgarments. This is more closely tied toone's identity, and is more effective.But if not heeded to, God finally has

the punishment of leprosy deliveredto his body, which is undeniably him.We see from here God's mercy, andintelligence in using that with whichone will identifies.

Parenthetically, these three objects,namely the house, clothes and body,are exactly where Mezuza, Tzitzis,and Tefilin abide. These are also tiedto the idea of identification, but froma different angle.

Since God desires that one placetheir trust in Him, and not in theirown strength, God created these threecommands to redirect where one

places their trust. Mezuza remindsone not to invest too much reliance inhis home, as God should berecognized as the True Protector. Thehome is correctly viewed as a havenfrom the elements. But God desiresthat we act above the norm, meaning,that we have trust in His shelter. Sowe place a reminder on the doorway,which is the best place for us to bereminded of God, as a doorwayreceives most of the activity of ahome.

We are urged not to place too muchimportance on our dress, andtherefore are commanded to weartzitzis, fringes. Clothing again is anarea where people derive identity, aspeople wear different styles to expressthemselves.

Lastly, but most closely tied to ourself identity is our bodies. One ismost effected when somethinghappens to his body, even if no pain issuffered. This is due to our falsedefinition of what "man" is. Societytells us man equals his body. TheTorah tells us that man equals intellectand love of God. Hence, we arecommanded to wear tefilin. Areminder placed on our bodies that weshould not invest too much worthhere either.

These three, the home, clothes, andbody are the three main areas whereone identifies, and thus, the threeareas where God therefore saw it fit toplace reminders that God alone

should be Who we depend on.Returning to the parsha, what is the

idea behind the two birds? I believethat besides correcting the person'sflaw of overestimation, he must alsorealize the damage done to the other.Rashi states that specifically birds arebrought, as they chirp, to make clearthat the crime had to do with his"chirping" like a bird. The one bird(resembling the sinner) is dipped inthe blood of the other bird(resembling the one humiliated by thespeech) and let free over a field. Thisis to demonstrate that just as this

bloodied bird is irretrievable, so is hisevil, "bloody speech" irretrievable. Asyou cannot catch the same bird twice,so also he cannot catch his wordswhich were let loose on the world.The damage is done, the "bird isloose". This will hopefully giverecognition to the person who spokedestructively and make clear hiscrime.

The birds acting as atonementteaches that knowing one's sin is thefirst step to forgiveness.

How youcan hel

IsraelFollowing is a list of ways you can help

Please do what you can, and get others in

1) Rally in Washington, MoApril 15: Locate organizations offeriservice to this essential event - and mthere. Bring along sandwiches and das the ride is about 4-5 hours eachBring cell phones, comfortable clotheweather and dress accordingly) wshoes, and especially plenty of largedemanding Arafat be labeled a terroequate Arafat with bin-Laden. His "denunciation of terrosrist activity" deny his true colors as founder of suicide bombers.

Text suggestions for sign

"Arafat: Israel's Bin-Laden"

"Arafat=Bin-Laden"

"SHARON, Stop Arafat's bomber

"You can't talk peace with a terror

"ARA-FAT-LIES"

"Finish the Job Israel"

"Words mean nothing without acti

Print signs from the mesor

website:

www.mesora.org/rally.h

2) make a donation for ambulpurchases: Go to this secure pa

Mesora to make a donation:https://www.mesora.org/_private/libi.hMesora readers who have a

contributed, thank you.

3) Purchase business goodsservices from USAIsraelUSAIsrael.org was set up to help Isuffering economy. By redirectingbusiness spending, and replacing cvendors with Israel's, you can infueconomy with a much needed boost.

join the many who have already bmembers free, and help out Israel. have a business in Israel, you may crfree profile with links to your websiemail so foreign business can contaand do business with you. Help ouIsraeli businesses below:

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Parshas Tazria/Metzora:

The Punishment

of Leprosyrabbi moshe ben-chaim

jewish times - volume i,no. 10...april 12, 2002

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