Thursday, January 19, 2006

GARDEN OF TORAH: Challenge, Growth, and Transition (Shemot)

B"H

Tevet 19, 5766 * January 19, 2006

===================================================
I N T H E G A R D E N O F T H E T O R A H
===================================================

Parshat Shemot
--------------

Challenge, Growth, and Transition
- - - - - - - - - - - - - - - - -

1.Confronting Challenge

On one hand, people shy away from challenges. There is a danger of failure - were there not, it would not be a challenge - and no one likes to fail. On the other hand, we seek challenge, for confronting a challenge lifts us out of the doldrums of ordinary experience.

Similar concepts apply with regard to our Divine service. G-d does not want our Divine service to be merely routine. And so, He presents us with challenges. Some of these challenges are limited in scope, and some are more daunting, forcing us to summon up our deepest resources.

This is the nature of the challenge of exile. During the Era of the Beis Hamikdash, the open revelation of G-dliness inspired Jews to serve G-d with heightened feeling and intent. In the era of exile, by contrast, G-dliness is hidden, and we are presented with many obstacles to our observance of the Torah and its mitzvos. We can no longer rely on our environment to deepen our feeling for G-dliness. Instead, our focus must become internal. In this manner, exile arouses our deepest spiritual resources, and strengthens our connection to G-d.

2. The Paradox of Exile

These concepts are reflected in our Torah reading, which describes the successive descents experienced by the Jewish people in Egypt. As long as Yosef and his brothers lived, the Jews enjoyed prosperity and security. But with the death of the last of Yaakov's sons came forced labor, the casting of Jewish infants into the Nile, and other acts of cruelty. Even after Moshe brought the promise of redemption, the oppression of the Jewish people worsened, to the extent that Moshe himself cried out: "Since I came to Pharaoh to speak in Your name, he has done evil to this people."

Nevertheless, the Torah reading also tells how the Jews cried out to G-d, awakening His attention. In response, G-d conveyed the promise of Redemption and His pledge that, "when you take this people out of Egypt, you will serve G-d on this mountain," i.e., G-d committed Himself to give the Jews the Torah. This revealed the possibility of a higher and deeper bond with G-d than could have been reached before.

3. The Story of a Name

These two polarities are reflected in the name of the reading, Shmos, which means "names." There are two dimensions to a person's name. On one hand, it represents the external aspects of one's being, as apparent from the fact that a person's name is necessary only insomuch as he relates to others. For himself, he does not require a name. Moreover, several individuals with totally different personalities can share the same name, demonstrating that, on the surface at least, a person's name does not describe who he or she is.

Nevertheless, as the Alter Rebbe writes in Tanya, a name represents an entity's nature and life-force. It is a channel that allows this inner nature to be expressed. This is not merely a theoretical concept; it affects a person's day-to-day conduct. We see that when a person is called by name, he turns to the caller with attention. For many people, no sound is dearer than that of their own name. Moreover, we find that when a person faints, it is often possible to rouse him by merely whispering his name in his ear.

To relate these observations to the concepts of exile and redemption: As long as what is revealed is merely the external dimension of the Jews' name, it is possible for them to be subjugated by worldly powers. But when the essence of the Jews' name, Yisrael, is expressed, there is no potential for exile. For the name Yisrael indicates that we "contended with G-d and with men and prevailed."

This points to the fundamental difference between exile and redemption. For exile does not represent a change in the essence of our relationship with G-d. From His perspective, even in exile we are "[His] children, and to change [us] for another nation, [He] cannot." And with regard to the Jewish people, on the verse, "I am asleep, but my heart is awake," our Sages comment: "Although I am sleeping in exile, my heart is awake for the Holy One, blessed be He."

What is the difference between exile and redemption? Whether "our name is being called" and we are responding, i.e., whether this relationship is openly expressed or concealed.

4. Destiny and Direction

There is nothing random about the cycle of exile and redemption; it is a Divinely ordained process. G-d desired that the Jews reach higher peaks of Divine service, and so He structured the challenges of exile to compel us to express our deepest spiritual potential. And He gave us the ability to overcome these challenges.

This is alluded to in the Torah's mention of the names of the tribes at the beginning of the reading. Our Sages explain that this is an example of how deeply G-d cherishes our people. "Since they are like stars, He called each of them by name."

In Torah law, we find the principle: "An important entity can never be nullified." By repeating the names of the Jewish people, the Torah emphasizes how important they are to G-d, and ensures that their existence will not by nullified by exile.

The Torah mentions, not the name of our people as a whole, but rather the names of each of the tribes, for each tribe represents a different approach to Divine service. In doing so, it endows not only the essence of the Jewish people, but also our various individual approaches, with the strength to endure exile, and grow through this experience.

5. From Exile to Redemption

The cycle of Jewish exile and redemption is significant for the world at large. The purpose of creation is to establish a dwelling for G-d. This dwelling is fashioned by the involvement of the Jewish people in different aspects of worldly experience. During exile, the Jews are scattered into different lands and brought into contact with diverse cultures. As such, as the challenge of exile brings the Jews to a deeper connection with G-d, it also elevates their surroundings, making manifest the G-dliness which permeates our world.

The saga of exile and redemption is not merely a story of the past. On the contrary, heralds of the final transition from exile and redemption are affecting all dimensions of existence today. To borrow an expression from the Previous Rebbe: "Everything is ready for the Redemption; even the buttons have been polished." All that is necessary is that we open our eyes, recognize Moshiach’s influence, and create a means for it to encompass mankind.

(Adapted from Likkutei Sichos, Vol. III, 843ff; Vol. XVI, p. 36ff; Vol. XXVI, p. 301ff; Sefer HaSichos 5751, p. 240ff)

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FOR FRIDAY NIGHT: The Power of Invention (Shemot)

B"H

Tevet 19, 5766 * January 19, 2006

===============================
F O R F R I D A Y N I G H T
===============================

Parshat Shemot
--------------

The Power of Invention
- - - - - - - - - - - -

Humanity has the power to select beautiful pieces of nature and arrange them in a pleasing way. We also have the power to create new things which do not occur naturally; we discover fresh possibilities, and develop them into something which has never existed before.

Both these faculties are important. However, it is our power of invention and discovery which has led to the fascinating technology with which we live. It is our power of invention which has created the modern world.

How do these two faculties relate to the Torah? Is the Torah trying to push us back to the simplicity of the past, or forwards to the discoveries of the future?

A discussion of the Parsha [1] by the Lubavitcher Rebbe throws light on this question.
One of the themes in the Parsha concerns bricks. The Jewish slaves had to make bricks. They mixed straw and clay, formed the mixture into blocks of the right shape and heated them in a kiln [2]. With the resulting bricks they built store cities for Pharaoh.

A serious moment in the Parsha is when Pharaoh tells the Jews he will no longer supply them with straw for the bricks. They will have to gather it themselves.

Now, the brick making technology described above might sound very primitive, straight out of the British Museum. True. However, the point is that it was a 'technology'. People had discovered, through human thought, creativity and inventiveness, that this was a way to obtain strong bricks. It was a completely different approach from building with natural rock cut to size.

How does this tell us anything about us? Isn't this just describing a detail of ancient history, the slavery of the Jews in Egypt?

The Chassidic way of understanding the Torah is that as well as telling us our national history, it is also describing our own personal lives. We too may find ourselves in a kind of spiritual slavery, in which we use our personal powers of creativity and invention for our 'Egyptian' taskmasters. In other words, we use these powers for purely material purposes, perhaps even, for selfish purposes. Metaphorically, we use this power to build 'store-cities for Pharaoh'.

Personal redemption from Egypt means that this human power of invention is redeemed from slavery. It is devoted to unselfish goals, and even more, to spiritual goals. Our power of invention is used as a way to serve G-d. In the imagery of the Torah, when redeemed we make bricks not for Pharaoh's store cities, but in order to build 'the city of G-d'.

This helps us understand the Jewish concept of Redemption. It is not only a matter of passively recognizing the G-dliness which is hidden in nature. It means also utilizing to the full our human powers of creativity, our ability to make something new in order to express the Glory of G-d [3].

Footnotes:

1. Exodus 1:1-6:1.
2. See Exodus 5:7 ff., and also Gen. 11:3.
3. Based on the Lubavitcher Rebbe's Likkutei Sichot, vol. 6, pp.14-25

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CHASSIDIC DIMENSION: Raising One's Hand (Shemot)

B"H

Tevet 19, 5766 * January 19, 2006

=============================================
T H E C H A S S I D I C D I M E N S I O N
=============================================

Parshat Shemot
--------------

Raising One's Hand
- - - - - - - - - -

In the Torah portion of Shmos, we read how Moshe beheld two of his brethren arguing. He said to one of them: "Evil person! Why would you smite your brother?"

As the verse states "why would you smite" rather than "why have you smitten," our Sages deduce that "If one but raises his hand against his neighbor, even if he does not actually hit him, he is still considered 'evil.' "

When one raises a hand against another, he is doing more than threatening to inflict pain; he is acting in an evil and ugly manner. Thus, the very act of lifting one's hand is intrinsically wrong, and a person who does so is considered "evil."

On a deeper level, the reason such behavior is considered evil is as follows: Man was created to "serve his Maker," by performing Torah and mitzvos with each of his limbs and organs; the hand, for example denotes giving. In fact, we can say that the hand's ultimate purpose is to give unstintingly.

When one raises a hand against another, however, he is using that limb in the most demeaning manner, thereby sinning against G-d as well as against man. For instead of using his hand for kindness, he is using it for cruelty.

Moreover, since most of the commandments involve action, the hands are thus what performs most of the mitzvos. When a person uses his hands in an antithetical manner, he is thereby contradicting the purpose of his creation - that is, "to serve his Maker."

With regard to G-d, the sin begins as soon as the hand is lifted against a fellow, for in so lifting, the hand is being used for something that is completely contrary to the purpose of its creation.

Since Torah preceded the world, and in this state sin does not exist, we must say that in every Torah matter there is also an inner dimension that is entirely good. So too, lifting one's hand against one's fellow can be explained in a wholly laudatory manner:

There are actually several explanations: When a person "raises his hand" in order to cut another person as part of a life-saving operation, for example, then the act is all for the good.

Moreover, in light of the earlier explanation that the evil involved in raising one's hand is the use of the hand in a manner at odds with the reason for which it was created, we may say that the same can occur in a positive sense. This means that a person can use his hand for doing goodness in an unnatural manner; his level of giving going far beyond his natural inclinations.

By doing so, he is "raising" his hand, as it were, to a more elevated spiritual level, so that he now gives his friend even more than necessary.

Thus we find that there are two ways of providing for another's needs: "Providing the person with that which he is lacking," and "Making the other person wealthy."

Herein lies the practical lesson in our own lives: Aside from the clear instruction that we are to distance ourselves from any semblance of violence against our neighbors, there is also a lesson to be learned with regard to the raising of one's hand in a positive manner:

We are to see to the needs of our neighbors and perform for them acts of kindness and goodness in a way that exceeds our natural inclination. Furthermore, we are to do so to such an extent that we raise and elevate our hands - and our very beings - to a level that surpasses all limitations.

Based on Likkutei Sichos, Vol. XXXI, pp. 1-7.

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ONCE UPON A CHASID: Positive Doubts (Shemot)

B"H

Tevet 19, 5766 * January 19, 2006

===================================
O N C E U P O N A C H A S I D
===================================

Parshat Shemot
--------------

"And the people believed" (Shemot 4:31)

"The people of Israel are believers, the sons of believers." (The Talmud, Shabbos 97a)

* * *

Positive Doubts
---------------

A chassid once complained to Rabbi Menachem Mendel of Lubavitch that he is plagued with doubts about his faith.

Rabbi Menachem Mendel asked him: "So what? Why do you care?" "But Rebbe" cried the chassid "I am a Jew!!"

"Well," said the Rebbe, "in that case, everything is fine..."

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FRIDAY NIGHT FOR YOUNG PEOPLE: Baby Sister (Shemot)

B"H

Tevet 19, 5766 * January 19, 2006

=========================================================
F R I D A Y N I G H T F O R Y O U N G P E O P L E
=========================================================

Parshat Shemot
--------------

Baby Sister
- - - - - -

"How was school today?" Mrs Cohen asked in her cheerful voice.

"Um" was all Adam said.

"I just met your teacher the other day, and he was telling me about how nicely you worked on your project". Mrs Cohen had noticed that Adam had been rather quiet lately and was trying to cheer him up.

"Um" - Adam didn't seem to be in a very sociable mood today.

The truth is that Adam was usually quite talkative. In fact he was usually the loudest at the supper table, but for the past few days it seemed that he had retreated into a shell.

Adam stood up from the table, put his plate and cutlery in the sink, and with a mumbled "good night" went up to his room.

Since the recent arrival of the new "Baby sister", Adam had started to feel that no one was taking any notice of him anymore. He felt that everyone loved the baby and had forgotten all about him.

"I wish I was a baby again" he thought sullenly as he lay in bed that night.

The next day in school during the Parsha class, Mr. Benson was talking about the fact that in this week's Parsha, for the first time, the Jewish people are referred to as the "children of Hashem". This got him onto the subject of the different kinds of love that one might have for a child.

"… When a parent loves a baby, it is a pure love that comes from just the simple fact that this is the child of the parent" Mr Benson was saying.

"Does that mean G-d loves all of us even if we do bad things just because we are His children?" one of the boys had asked.

Mr Benson said "Yes, you could say, that is like the love one has for a baby."
Then he went on.

"For the older child, however, there is a different kind of love. There is included in it all the years of knowledge and respect and trust and expectation that come from a real relationship with the child as a person. So although you don't normally see a parent kissing their twenty year old son good night, there is still a deep and strong love for that child. So in this week's Parsha, G-d calls us 'My son, My firstborn Israel' showing us that the love that G-d has for us goes deeper then just - 'oh he's so cute'. It is a love that G-d has for us because He wants us to work on ourselves and achieve".

Adam hadn't realized that he could actually take something practical out of the Parsha class. He knew that he would remember today's lesson.

"You are actually a very cute baby" Adam said that evening, as he gazed down at his new friend in her crib, wrapped in a pink blanket. "Sorry for being jealous", he whispered.

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DAILY DOSE: Before Dawn

B"H

Before Dawn
------------

They say the most profound darkness comes just before the dawn. The harshest oppression of our forefathers in Egypt came just before their liberation.

That was a coarse darkness of slavery of the body. Today it is a darkness of the soul, a deep slumber of the spirit of Man. There are sparks of light, glimmerings of a sun that never shone before —-but the darkness of night overwhelms all.

Prepare for dawn.

A Daily Dose of Wisdom from the Rebbe
-words and condensation by Tzvi Freeman
Tevet 19, 5766 * January 19, 2006

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