Another story from Rabbi Nachman:
There was a wealthy shop keeper, who dealt in many kinds of merchandise. One day, thieves came and robbed everything. He gathered the few items they had missed, and set up a little booth as a store. He began, little by little, to gather money. Again thieves came. He now sold his wife's jewelry and began over. Again, thieves came. He now collected together a paltry sum, and bought small items such as pins. He wandered from village to village, selling the household items, or bartering them for food. When he had collected enough to sustain his family for a while, he trudged home on foot. On the way, he encountered an armed bandit on horseback, who demanded whatever he had. He pleaded for mercy, but to no avail. The man was left penniless, crying out to G-d. Suddenly, he saw that the bandit's horse bolted, casting the bandit to the ground. He began to arise, when the horse trampled his head. The man who had been robbed approached, and saw that the highwayman was dead, his head crushed. He looked in the thief's saddle bags and found...everything that had been stolen from him from the beginning.
Rabbi Nachman's student, Rabbi Natan, remarked:
I wasn't present when this story was told. I don't claim to understand it completely. However, it is clear to me that this story contains great encouragement. We struggle, we think we're getting ahead, and we lose everything. We start over...and over..we don't give up despite the failures. We ask G-d to see our suffering. If we are patient, and keep praying, relying on G-d's mercy, in the end, evil is destroyed, and that which is ours comes to us.
Thursday, November 13, 2014
Wednesday, November 12, 2014
Legal Fiction, Torah and Life
The commands of G-d in the Torah are eternal. We are commanded not to add or detract from them. However, the rabbis are authorized by the Torah (Deut. 17-8-13) to interpret, and do whatever needs to be done to enforce and protect the laws of the Torah. But what happens if society changes, and a law that was intended to help people, now hurts them?
A classical example of this is one aspect of the Sabbatical Year (Shmitah). Aside from the agricultural rules that apply, there is the seemingly strange rule of the cancellation of debts. In an earlier time, this had the effect of eliminating a permanent debtor class from among the people of Israel.In many countries in Europe, until two centuries ago, debtors were put in prison, or worse, sent to live in colonies in distant lands. In the Torah, a small farmer who owed a few sheqels would be free of his debt when the shmitah year came and went. But what about in later times? Being able to borrow large sums of money is a major feature of conducting a large business venture. If a businessman would go to a banker to borrow a million dollars, and in a few months is shmitah, at which point the debt would be cancelled, this would probably put a dent in the banker's enthusiasm to make the loan! Although the Torah warns NOT to have that attitude, that is well and good if my neighbor wants to borrow five dollars, and may not be able to pay me back. But what if he's borrowing five million dollars? Shmitah will be in a short time., He fully INTENDS to pay me back. But is it reasonable for me to take such a risk?
The great sage, Hillel, saw the dilemma. The Torah wants to protect the borrower, but now, because of the law in the Torah, the borrower now finds himself unable to raise the capital needed for his business! Hillel devised a ha'aramah (legal fiction) called the prosbol. According to the law, only private debts are cancelled. A debt owed to the community remains intact. Hillel instituted that before the moment that the debts are cancelled (actually the final moments of shmitah year), an individual who is owed money could present his contracts to a court (Beit Din), thus making the debts public. The court would appoint the creditor as its agent to collect the debt. Now the person needing the money will be able to find it, without the lender refusing to give the money. Life, as it had become in a mercantile world, could go on.
But is this really acceptable? Can the Torah be circumvented this way? The Talmud brings a very different example. Produce of the Land of Israel must be tithed That is, a portion must be given to the Levites and Kohanim (priests) "of whatever passes through your gates". People were getting around this by lowering the produce into their homes through chimneys! The rabbis cursed whomever did this, and made a rabbinic ruling that all produce brought into one's home was bound by the obligation of tithing.
How is this different from Hillel's prosbol? In the case of the produce, an "out" was sought to enable an evasion of the law if the Torah. In the case of the prosbol, the original intent of the law, the protection of one seeking to borrow money, was upheld.
Torah is life! G-d gave the Torah over to the sages and judges to make sure that life keeps pace with the Torah, and the Torah with life!
A classical example of this is one aspect of the Sabbatical Year (Shmitah). Aside from the agricultural rules that apply, there is the seemingly strange rule of the cancellation of debts. In an earlier time, this had the effect of eliminating a permanent debtor class from among the people of Israel.In many countries in Europe, until two centuries ago, debtors were put in prison, or worse, sent to live in colonies in distant lands. In the Torah, a small farmer who owed a few sheqels would be free of his debt when the shmitah year came and went. But what about in later times? Being able to borrow large sums of money is a major feature of conducting a large business venture. If a businessman would go to a banker to borrow a million dollars, and in a few months is shmitah, at which point the debt would be cancelled, this would probably put a dent in the banker's enthusiasm to make the loan! Although the Torah warns NOT to have that attitude, that is well and good if my neighbor wants to borrow five dollars, and may not be able to pay me back. But what if he's borrowing five million dollars? Shmitah will be in a short time., He fully INTENDS to pay me back. But is it reasonable for me to take such a risk?
The great sage, Hillel, saw the dilemma. The Torah wants to protect the borrower, but now, because of the law in the Torah, the borrower now finds himself unable to raise the capital needed for his business! Hillel devised a ha'aramah (legal fiction) called the prosbol. According to the law, only private debts are cancelled. A debt owed to the community remains intact. Hillel instituted that before the moment that the debts are cancelled (actually the final moments of shmitah year), an individual who is owed money could present his contracts to a court (Beit Din), thus making the debts public. The court would appoint the creditor as its agent to collect the debt. Now the person needing the money will be able to find it, without the lender refusing to give the money. Life, as it had become in a mercantile world, could go on.
But is this really acceptable? Can the Torah be circumvented this way? The Talmud brings a very different example. Produce of the Land of Israel must be tithed That is, a portion must be given to the Levites and Kohanim (priests) "of whatever passes through your gates". People were getting around this by lowering the produce into their homes through chimneys! The rabbis cursed whomever did this, and made a rabbinic ruling that all produce brought into one's home was bound by the obligation of tithing.
How is this different from Hillel's prosbol? In the case of the produce, an "out" was sought to enable an evasion of the law if the Torah. In the case of the prosbol, the original intent of the law, the protection of one seeking to borrow money, was upheld.
Torah is life! G-d gave the Torah over to the sages and judges to make sure that life keeps pace with the Torah, and the Torah with life!
Tuesday, November 11, 2014
Different Struggles
The Talmud states "the greater the man, the greater is his Yetzer Hara (Evil Inclination). On the other hand, many great rabbis have suggested that tzaddikim (the righteous) are no longer subject to the Yetzer Hara, as King David says "My heart is a vacuum within me". There is a Talmudic explanation that he had "destroyed his yetzer hara through fasting and repentance.
Rabbi Nachman offers the following interpretation, which bridges these seemingly contradictory statements. There are different kinds of yetzer hara! On he lowest level of person,the yetzer hara is simply the passions and "needs" of the body. One faces great struggles with...one's own hormones! For a person on a higher level, the yetzer hara is like a dybbuk; an external negative force. On a still higher level one's yetzer hara is a holy angel, sent to test and instruct a person For the great tzaddikim, there is no yetzer hara other than G-d's own attribute of Stern Judgement (Midat HaDin). He is troubled by the workings of G-d himself, often incomprehensible to a mortal man. He must on the one hand reconcile his faith with what he sees, and on the other hand plead with G-d to "turn from His wrath" regarding himself; or the world! We find many Biblical figures arguing with G-d. THIS is their struggle; to perceive the mysteries of G-d's workings, and to play advocate for mankind! Rabbi Nachman says that there are innumerable divisions within each category. We each have a different struggle, but all struggle.But struggle is the key to growth!
Rabbi Nachman offers the following interpretation, which bridges these seemingly contradictory statements. There are different kinds of yetzer hara! On he lowest level of person,the yetzer hara is simply the passions and "needs" of the body. One faces great struggles with...one's own hormones! For a person on a higher level, the yetzer hara is like a dybbuk; an external negative force. On a still higher level one's yetzer hara is a holy angel, sent to test and instruct a person For the great tzaddikim, there is no yetzer hara other than G-d's own attribute of Stern Judgement (Midat HaDin). He is troubled by the workings of G-d himself, often incomprehensible to a mortal man. He must on the one hand reconcile his faith with what he sees, and on the other hand plead with G-d to "turn from His wrath" regarding himself; or the world! We find many Biblical figures arguing with G-d. THIS is their struggle; to perceive the mysteries of G-d's workings, and to play advocate for mankind! Rabbi Nachman says that there are innumerable divisions within each category. We each have a different struggle, but all struggle.But struggle is the key to growth!
Monday, November 10, 2014
The Hole in the Ground
When Sarah dies, Abraham seeks a burial place for her. He is living in Hebron, which was to become the Jewish People's second holiest city, after Jerusalem. He negotiates, and acquires, the Cave of Machpelah; the first Jewish acquisition in the Holy Land. This cave was to be the resting place of not only Sarah, but of Abraham himself, as well as Isaac and Rebecca, Jacob and Leah. Two thousand years ago, King Herod built a huge stone structure over the cave, which is the largest Jewish place of worship in the world. It is modeled after the ancient Mishkan (sanctuary) which was built by Moses. It has, during various historical eras, been a synagogue, a church and a mosque. But why did Abraham want THAT cave? The Bible gives no clue. Rabbinic tradition tells us that one day, one of his sheep wandered off, and came back with a beautiful fragrance. (This is NOT the usual case with sheep!!!) This happened another few times, until Abraham followed the sheep, and was lead to a cave. In it, he discovered two amazing things. It was the burial place of Adam and Eve, and...it was the entrance to Paradise! That is why he wanted THAT cave! The owner of the cave, Ephron the Hittite, was perfectly willing to sell the cave. The Zohar points out that for Ephron it was just a cave, a dark, worthless hole in the ground. For Abraham it symbolized life, light, eternity.
This is so often the case for the man or woman of faith. He sees light in the service of G-d. He sees life in His holy Torah, he sees eternity in that special relationship with the Divine. Onlookers may not see this. Where's the fun? Where's the excitement? They see that blessed state of connecting with G-d as a deep, dark cave; a hole in the ground! In the modern world, gossip about celebrities fills the media. What color is her hair now? Is she about to go into her fourth marriage? Is he really about to dump his girlfriend?And political figures, holding sway over the world, but soon to be consigned to the trash heaps of history, are seen as saviors.But all around us are Tzaddikim (righteous, holy people) whose delight is in the L-rd. They go unnoticed, perhaps are even shunned. They are seen as people of the darkness.How sad that most people never see the light, the tremendous worth, of these individuals. How their insights and experiences can transform mankind. How sad that our culture refuses to recognize these Entrances to Paradise!
This is so often the case for the man or woman of faith. He sees light in the service of G-d. He sees life in His holy Torah, he sees eternity in that special relationship with the Divine. Onlookers may not see this. Where's the fun? Where's the excitement? They see that blessed state of connecting with G-d as a deep, dark cave; a hole in the ground! In the modern world, gossip about celebrities fills the media. What color is her hair now? Is she about to go into her fourth marriage? Is he really about to dump his girlfriend?And political figures, holding sway over the world, but soon to be consigned to the trash heaps of history, are seen as saviors.But all around us are Tzaddikim (righteous, holy people) whose delight is in the L-rd. They go unnoticed, perhaps are even shunned. They are seen as people of the darkness.How sad that most people never see the light, the tremendous worth, of these individuals. How their insights and experiences can transform mankind. How sad that our culture refuses to recognize these Entrances to Paradise!
Friday, November 7, 2014
Translation Into Life
When Abraham comes to the Land of the Philistines, he feels he must protect himself from the lawless and immoral inhabitants, taking several unusual measures in order to help insure his safety, including claiming that Sarah was his sister, so that he would not be murdered in order to steal his wife. When asked why he did this, he provides several explanations, including that he had arranged with Sarah at the beginning of his wanderings, to support his claim in this regard. "When G-d made me wander from my Father's house..." The traditional Aramaic translation of the Torah, written by Onkelos, a Roman nobleman who had given up everything in order to convert to Judaism, reads "When the Nations strayed after the works of their own hands (idols), G-d brought me to His fear..." The great eleventh century commentator, Rashi, writes "Onkelos translated the way he translated", but proceeds to explain the verse in a more literal way. This is generally understood to mean that he didn't think that Onkelos' translation was giving the actual, simple meaning. However, there is another understanding here that is mentioned in our literature. "Onkelos translated the way he translated" means that Onkelos had translated theory into action. "When nations strayed after the works of their own hands..." was the story of HIS nation, his family, indeed, himself at a younger age. But "G-d brought me to His fear..." is expressing his thankfulness. Now, although he had given up fame and fortune, family and friends, he was grateful that he had come to know the one true G-d.
Yes, we are meant to live according to the Torah. But we each must know how to translate it into our lives, within the guidelines of G-d's commandments. We each have a story, and that story must be itself a commentary on the Torah. We each must "translate it the way we translate it".
Yes, we are meant to live according to the Torah. But we each must know how to translate it into our lives, within the guidelines of G-d's commandments. We each have a story, and that story must be itself a commentary on the Torah. We each must "translate it the way we translate it".
Thursday, November 6, 2014
The Burgher and Us
In Rabbi Nachman's story, the Burgher and the Pauper (one of my favorites!), we learn of a rich businessman, known as a burgher, who lives upstairs from a pauper. The pauper is poor in spirit as well as in money, but has a very kind, generous wife. The wife is one day kidnapped by a general, and is under great pressure to submit to his desires. The burgher, recklessly, goes to the general's palace, bursts in, and rescues the pauper's wife. Both had been childless, but now are rewarded with a son for the burgher, and an incredibly beautiful daughter for the pauper. She is so beautiful, talented and kind, that nobles want to make matches with her. Since it would not be fitting for them to marry the daughter of a pauper, they use their connections to raise his station, until he becomes emperor of the world! But his wife, now the Empress, had promised the daughter's hand in marriage to the son of the burgher! The Emperor will not hear of it, and begins to persecute both the burgher and his son. It's a very long story, but the son of the burgher is saved from death by the efforts of the Empress, and winds up on a desert island. The beautiful princess, urged on by the Empress, refuses to marry anyone but the now lost son of the burgher. After many trials and tribulations, and much anger and frustration on the part of the young man, the princess (disguised as a man), and the Emperor (now deposed) wind up on the same island. Eventually, all are reconciled. The Emperor is forgiven,. and the couple marry, ruling the world together.
This story is understood as relating to the Mashiach (Messiah), and the role of Jews and non-Jews in this drama. The word "burgher" in Yiddish has a double meaning. It means "business man", but it also m,ans "Mountains". Abraham is described as "going up into the mountain" to pray and offer sacrifice. The Talmud refers to Abraham as "the Mountain". When Lot is rescued from Sodom, he is told to flee into the mountain. The rabbis interpret this to mean "in the merit of Abraham" who is called "Mountain". Through Lot's incestual relations with his daughters, the nations of Ammon and Moab are born, two of the worst enemies of the Children of Israel. What?!?! Abraham's merit was used for this?!?! But wait. From Moab comes Ruth, the ancestress of King David, and of the future Mashiach!
The story of the Burgher and the Pauper is about the interrelationship of Jews and Gentiles. The Pauper is mean and cruel, symbolizing the unspeakable horrors of millenia of persecution. But his wife is kind and good. There are, in every nation, in every culture, great and noble traits. These are destined to unite with Jewish culture, bringing about a new renaissance of mankind. But the Messianic promise can only be fulfilled when there is reconciliation; a recognition on the part of the Nations of the unique mission of Israel, and on the part of the Jews, to welcome those aspects of world culture, those sparks of good that are in all nations and people, and to welcome them into G-d's covenant.
There is a verse in Psalms "I found David My servant..." The rabbis ask "where did He find him? In Sodom". The "sparks" are lying, as yet , concealed, waiting to be elevated and brought back to the Source of all.
This story is understood as relating to the Mashiach (Messiah), and the role of Jews and non-Jews in this drama. The word "burgher" in Yiddish has a double meaning. It means "business man", but it also m,ans "Mountains". Abraham is described as "going up into the mountain" to pray and offer sacrifice. The Talmud refers to Abraham as "the Mountain". When Lot is rescued from Sodom, he is told to flee into the mountain. The rabbis interpret this to mean "in the merit of Abraham" who is called "Mountain". Through Lot's incestual relations with his daughters, the nations of Ammon and Moab are born, two of the worst enemies of the Children of Israel. What?!?! Abraham's merit was used for this?!?! But wait. From Moab comes Ruth, the ancestress of King David, and of the future Mashiach!
The story of the Burgher and the Pauper is about the interrelationship of Jews and Gentiles. The Pauper is mean and cruel, symbolizing the unspeakable horrors of millenia of persecution. But his wife is kind and good. There are, in every nation, in every culture, great and noble traits. These are destined to unite with Jewish culture, bringing about a new renaissance of mankind. But the Messianic promise can only be fulfilled when there is reconciliation; a recognition on the part of the Nations of the unique mission of Israel, and on the part of the Jews, to welcome those aspects of world culture, those sparks of good that are in all nations and people, and to welcome them into G-d's covenant.
There is a verse in Psalms "I found David My servant..." The rabbis ask "where did He find him? In Sodom". The "sparks" are lying, as yet , concealed, waiting to be elevated and brought back to the Source of all.
Wednesday, November 5, 2014
Covenant-Contract
Abraham was commanded by G-d to circumcise himself, his sons, and all males in his household. He is told that it will be "a sign between Me and your seed". This is called in the Torah a "Brit", a covenant, a sign between Abraham's house and G-d of a very special relationship. It is the visible sign that a special contract of a unique relationship exists between Abraham's house, and the Eternal.
According to rabbinic tradition, Abraham, being a prophet, knew and observed all the commandments of G-d before they were revealed. This raises the question of why wasn't he ALREADY circumcised before he received a command from G-d to do so? The answer usually given is "Gadol hametzuveh..." greater is the merit of one who has been commanded to do something, thus fulfilling G-d's Will, than one who does the same act as a private devotion. Most of the mitzvot (commandments) were given to Moses centuries later. Abraham perceived them by prophecy, and did them. But he knew that this precious commandment of circumcision-Brit, was destined to be given to him by G-d himself, therefore he waited.
Once, I attended a Brit ceremony, afterwards I got on a bus in order to go to work. A neighbor who had also attended the Brit, a good pious Jew, but not a scholar, asked me if I knew the reason why Abraham had not circumcised himself earlier. I gave the above explanation. He said "I never heard that. But here's another explanation.A Brit is a covenant; a contract. There is no such thing as a one sided contract!" The words hit me like a ton of bricks. Of course! That was it! A contract must be two sided! The covenant expressed through circumcision means not only that I have chosen G-d, but that G-d has chosen me! That I love G-d is wonderful, but how much more wonderful that He loves me back! Since hearing this explanation, some twenty five years ago, I have repeated it to many people.All who heard it were deeply moved.
There was recently in the news an item about a woman (in England) who married...herself. She even kissed her image in a mirror at the end of the "wedding" ceremony. Most people who saw this item saw it not as romantic, but bizarre.Weddings are about the celebration of two people who love each other, thereby finding happiness and fulfillment. A one-sided wedding is a joke. Similarly, when coming to Torah, we must be aware that we are entering a very special relationship with G-d. When we do a mitzvah, we are essentially expressing our love and commitment to G-d. But the even more important realization is that through the mitzvah, G-d is expressing his covenant-his love and commitment, to us.
According to rabbinic tradition, Abraham, being a prophet, knew and observed all the commandments of G-d before they were revealed. This raises the question of why wasn't he ALREADY circumcised before he received a command from G-d to do so? The answer usually given is "Gadol hametzuveh..." greater is the merit of one who has been commanded to do something, thus fulfilling G-d's Will, than one who does the same act as a private devotion. Most of the mitzvot (commandments) were given to Moses centuries later. Abraham perceived them by prophecy, and did them. But he knew that this precious commandment of circumcision-Brit, was destined to be given to him by G-d himself, therefore he waited.
Once, I attended a Brit ceremony, afterwards I got on a bus in order to go to work. A neighbor who had also attended the Brit, a good pious Jew, but not a scholar, asked me if I knew the reason why Abraham had not circumcised himself earlier. I gave the above explanation. He said "I never heard that. But here's another explanation.A Brit is a covenant; a contract. There is no such thing as a one sided contract!" The words hit me like a ton of bricks. Of course! That was it! A contract must be two sided! The covenant expressed through circumcision means not only that I have chosen G-d, but that G-d has chosen me! That I love G-d is wonderful, but how much more wonderful that He loves me back! Since hearing this explanation, some twenty five years ago, I have repeated it to many people.All who heard it were deeply moved.
There was recently in the news an item about a woman (in England) who married...herself. She even kissed her image in a mirror at the end of the "wedding" ceremony. Most people who saw this item saw it not as romantic, but bizarre.Weddings are about the celebration of two people who love each other, thereby finding happiness and fulfillment. A one-sided wedding is a joke. Similarly, when coming to Torah, we must be aware that we are entering a very special relationship with G-d. When we do a mitzvah, we are essentially expressing our love and commitment to G-d. But the even more important realization is that through the mitzvah, G-d is expressing his covenant-his love and commitment, to us.
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