November 21, 2014
By David Tesler
Rabbi Daniel Sperber has written a short but lovely book about the relationship between the commandments that are directed between ‘Man and his Neighbors’ (meaning commandments that connect one person to another) and between ‘Man and his Maker’ or ritual commandments. This is a familiar dichotomy within Jewish Law and Rabbi Sperber argues that when there is a tension between the two and it becomes impossible to follow both commandments, there is a requirement to favor and prioritize the interpersonal commandment.
In the first part of the book, Sperber offers 21 examples of this prioritization. The second part relates famous stories of great Rabbis who integrated this concept into their lives. In one moving example, the author tells us about Rabbi Salanter (1810-1883) who ritually washed his hands with what his contemporaries thought to be too little water. When asked why he wasn’t using the proper amount of water, Salanter said that he saw how difficult it was for the maid who was tasked with drawing the water from afar and carrying the heavy load to the house. Rabbi Salanter felt that it was “forbidden for a person to be overly religious at the expense of others.” A similar story is told of a Rabbi who would cut short his long prayers when there were working men present waiting for him to finish so as to avoid negatively impacting their earning potential.
This review originally appears in the AJL Newsletter
November 19, 2014
The first one came out red with a full coat of hair, and they called him Eisav. Afterwards, his brother came out clutching the heel of Eisav,and he was called Yaakov. Yitzchak was sixty years old when they were born.
When parents have the privilege to name a child there is much contemplation and consideration prior to the decision. The name of a person captures one’s essence and depth and therefore requires wisdom and deliberation. The Midrash explains that even the Angels were unable to name the animals and man. Adam Harishon, with insight and intelligence, was able to name the animals, himself and even Hashem. Naming is a talent gifted to man together with the help of divine influence from above. Many times when asking Tzaddikim for advice concerning my own children, I was told to make sure to call my children by their complete name. The name of a person captures one’s strengths and character traits and by hearing it reminds a person of one’s abilities.
With these thoughts on the beauty and depth of a Jewish name, we will analyze the naming of our third Patriarch at the beginning of our Parsha. The Torah explains that Yaakov is given his name because he was born holding onto the eikev, heel, of his brother Eisav. This momentary occurrence seems like a superficial reason behind a name for life. What is the essence of Yaakov that was being captured by this name? According to one opinion in Rashi 3 this name was decided by Hashem himself. This knowledge requires even deeper explanation as a divinely determined name must have hidden meaning on a very deep level. Another important question arises as to why there is a letter yud added before the word eikev? Shouldn’t Yaakov have just been called eikev? Although now that may sound strange, it is only because we are not accustomed to that name. The name of Eisav also seems to be altered. Rashi 4 explains that the name Eisav represents the fact that he emerged as a finished product. This is clear from the pasuk as his body was full of hair. The Shem Mishmuel explains that this was the essence of the negative character of Eisav. He always considered himself a finished product, not needing to work on himself or grow. This was the foundation that led him to his ways of wickedness. Just as Yaakov seems to have an added yud, Eisav is missing one from his end. The word for an object being finished would be Assui including a yud at the end. Where did this yud disappear to?
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November 16, 2014
by Ervin Landau
Constant Salvation from Esau
The first verse of Parashas Toldos states, “These are the offspring of Isaac.” Who are the progeny of Isaac to which the verse refers? Rashi explains that the word “offspring” in this verse is a reference to Jacob and Esau, the twin sons of Isaac who are the topic of the entire parashah.
The haftorah is a selection from the Prophets that follows this theme, discussing the relationship — and contrast — between Jacob and Esau. The haftorah is taken from the first chapter of the Book of Malachi, the last of the twelve later prophets. In fact, the Talmud teaches that Malachi was the very last prophet of all. Considering that context, we can assume that this book was written sometime around 450 BCE, shortly after the Second Temple was built.
Although Malachi is often grouped with Chagai and Zechariah, because the three were the last prophets to lead the Jewish people, the books of Chagai and Zechariah contain more information regarding the period in which they lived, thus shedding light on their identities. Malachi’s book, on the other hand, does not specify in which time period he lived. Similarly, little is known about Malachi himself: we do not know the names of his parents, his life story, or any of his activities, aside from his task as a prophet who delivered some powerful messages to the Jewish people. It is even unclear whether he personally wrote the Book of Malachi or whether it was recorded after his death. Read the rest of this entry »
October 28, 2014
Rabbi Francis Nataf, author of Redeeming Relevance in the Book of Numbers, was interviewed on Voice of Israel.
Rabbi Nataf shares his personal journey with Eve Harow. Deeply intelligent and thoughtful, his insights are profound.
You can listen to the interview here.
October 26, 2014
By Alan Jay Gerber
One of the most charismatic young rabbis in education today is Rabbi Aryeh Cohen, the Mashgiach Ruchani at the DRS High School in Woodmere. Recently Rabbi Cohen assembled in book form (“From The Heart of a Lion,” Penina Press) a series of eloquent and timely essays themed to each parasha in Bereshis, the book of Genesis. The content of each chapter fully lives up to the rabbi’s reputation of combining his analytic learning style with anecdotes relating to life’s experiences.
In this week’s parasha, Noach, we find Rabbi Cohen’s gift of relating a personal relationship as a tool to demonstrate respect for authority especially in terms of religious reverence and mentorship.
The rabbinical authority in this essay was HaRav Nosson Finkel, zt”l, the Rosh Yeshiva of the Mir Yeshiva in Jerusalem, who was in Rabbi Cohen’s words the “foundation of my life as a Jew.” This relationship as described by Rabbi Cohen in the most heartfelt manner will serve as the bulk of this essay demonstrating the author’s style and the greatness of his subject.
“From the time I began to attend his weekly Erev Shabbos shmooze in his house while I was still learning in Keren B’Yavneh, I immediately needed to stay close to the Rosh Yeshiva whenever possible,” writes Rabbi Cohen. “Eventually, I had the zechus to learn in the Mir for a zeman and further strengthen my kesher. I was constantly asking for advice and learning from the Rosh Yeshiva. It was a relationship that continued after leaving the Yeshiva. … The final time I was zoche to be in the Rosh Yeshiva’s presence was exactly one month before his Petirah [passing] on the 11th of Tishre, 5772, the day after Yom Kippur., and the parting kiss is still felt. So much of who I am today is owed to the Rosh Yeshiva.” Read the rest of this entry »