Note: I noticed the many comments requesting this next post. (Yeah, I know its long overdue...) So despite the late hour, I rushed this one out - but as a disclaimer - it's still in need of some final touchups...
The barren ground was transformed into a sea of lush greenery. The forming of continents and coasts ended the chaotic mix of land and sea. Majestic oaks, luscious fruits, and stunning beaches gave beauty to our world. It was a day in which Hashem said "Ki Tov" twice. It was a day a Tiferes.
The year was 1948. On the dawn of the 3rd millennium, our patriarch Avraham was born. An era of truth began. It was highlighted by the Avos, Yetzias Mitzraim, and Matan Torah. It was a Millenium of of Tiferes.
--
1+1=3.
That doesn't sound right.
Neither does saying that Chesed+Gevura=Tiferes. If Tiferes is no more than a balance between the first two Sefiros, why bother with a third Sefira?
Now there's good reason that this misconception exists. Tiferes is somewhat of a balance. Indeed, tiferes can be attributed to the parent that can punish as well as pamper. But its dual energy is not just a combination of two Sefiros. Tiferes is in a league of its own.
--
Chesed is love. Love is blinding. Love sees no faults.
Approach a young Chosson and ask him to list his Kallah's faults. You won't get very far. The same might apply for a relationship between two close friends.
But fast forward several years. Suppose life throws a curveball. What happens to love when it is faced with a roadblock? If it's based on pure Chesed, the result will be tragic. For Chesed can not exist in the presence of Gevurah.
Luckily, that's why we have Tiferes.
Sure, Chesed is love. But that's because the object is lovable. There's something in it that you are attracted to. As long as that's still in place, nothing else is more powerful. But take away its 'lovability', and the relationship is over. There's nothing there left for you.
Enter the world of Tiferes. Begin experiencing rachamanos.
Mercy doesn't seem as exciting as love. It actually sounds kinda wimpy. But it's real, beautiful, and enduring. It's also a form of kindness. But it's not about you. It's about the other guy. You're not kind because the other guy is lovable, but rather because that's what the other guy needs. Perhaps, the love is no longer blinding. You can now see flaws. But despite them, you see the good in the individual. It's the staple ingredient for any permanent relationship.
A simple example: There is the strict teacher. There is the nice teacher. Both have their advantages. But both will never really make it all the way. Mr. Nice will eventually get taken advantage of by his students. Mr. Strict will eventually be hated by his class.
Mr. Tiferes isn't just another teacher that can both compliment and criticize. He's much more than that. The other two teachers are just being themselves. Either Kind or Strict. They have a set personality. But Mr. Tiferes isn't being himself. He has no absolute identity. And that's what gives him his dual power. He can adapt to the needs of every individual student. One student may need an encouraging smile. Another may need a stern look. But he can do both. He's Mr. Tiferes.
--
Keitzad Merkadim Lefnei Hakalah? The Gemara (Kesuvos 16B) offers two opinions. Beis Hillel says "Kallah Naeh Vachasuda.""Beis Shammai says, Kallah Kemos Shehei."
It's a fascinating Machlokes. Beis Hillel says that one can praise all Kallos for being beautiful inside and out. But according to Beish Shammai that doesn't always hold true. For what if she isn't so nice after all? Are you supposed to lie? The Torah commands us to tell the truth! Rather, you should find the one quality the Kallah truly posseses and focus on that.
But Beis Hillel isn't so convinced. "Are you suggesting that if your friend buys an item and asks for your opinion, you should you tell him that you think it's ugly? Of course not! "L'eolom Yehei Daata Shel Adom Meurovos Im Habrios." A person's mind must always be merged with his friends..."
But how did Beis Hillel get around the issue of lying? Did he avoid the question? The Mefarshim explain that Beis Hillel is teaching us that there are times in life that you are supposed to lie for the sake of peace. Whether it's a purchase or a bride, just say it's beautiful. Put on blinders, ignore the obstacle, and be a real Mr. Chesed.
But the Rebbe explains that Beis Hillel is teaching us much more that just how to be P.C. This is not a case of Chesed. This is the ultimate Tiferes.
If this guy decided to marry this girl, he must have found her beautiful. Are you this Chasson's true friend? If so, you should be able to view things from his perspective! And you won't be lying. You are only putting on his pair of glasses and seeing things from his point of view - or in the Lashon of the Gemara - "mixing your mind with his."
--
Tiferes is truth.
Tiferes is the millennium in which Torah Emes was given.
Tiferes is real beauty.
Tiferes is the day of the week in which the world recieved its beauty.
Tiferes is our ability to "not be ourselves" and embrace a higher reality.
Tiferes is rooted in Keser.
Monday, April 30, 2007
Sunday, April 15, 2007
28 Nissan - 5751 Ad Masai!
It was a good few years ago.
It was one of those conversations I couldn't help but overhear.
It was from a man who was did not look like a Chossid.
It was about Lubavitch.
"We have to take care of our business and Hashem will take care of his business..."
"Why should we get involved in something outside our control...?"
"Let us just worry about Torah and Mitzvos and leave this whole Moshiach situation up to Hashem..."
"Does Hashem really need an alarm clock with a snooze button to remind him that we want Moshiach...?"
"I never really got this new 'We Want Moshiach Now' slogan..."
I cringed. I was shocked. These were tough words to hear. But I was a visitor in this shul. And I was young. So I kept quiet.
But if I was given the chance again, I wouldn't hold my silence. And perhaps, the conversation would go something like this:
---
1) The logical answer: Would you apply the same logic in other situations? Suppose you knew someone who was C"V very ill? Imagine if a good friend of yours was having difficulty with Parnasa? Would you still say that this is Hashem's business and not yours?
How do you explain the entire concept of Tefila? Do we not believe that we have the power to change a heavenly decree? How do you translate the words 'Yehi Ratzon'? Don't they mean that Hashem empowered us with the ability to alter or even create his will?
2) The historical answer: Throughout the Chumash and Tanach, we read of Hashem listening to the requests and tefilos of his people. In fact, the first Geulah only occurred after "Hashem heard their cries... " Why would the final Geulah be any different?
But better yet, why not ask the same question to Noach?
Noach did not enter the Teiva until he was directly told to do so by Hashem. Similarly, he did not leave the Teiva until receiving an explicit command. So why did he bother with sending all the ravens and doves? What a hassle! In fact, even when the dove failed to return that last time, he still did not leave the Teiva! Why not ask Noach the reason he sent these birds? Did Hashem need constant reminders that Noach was ready to leave the Teiva?
I doubt you would ask Noach this question. It is obvious that he wanted to show Hashem his eagerness to leave the dreary ark. His sending the birds displayed his readiness to enter the newly purified world. Noach believed that this act alone would prompt Hashem to expadite his redemption from the Teiva.
Wouldn't the same be true for us? Is Hashem not waiting for us to remind him that we are ready to leave our dark exile and enter the era of Moshiach?
"Ok. You have a point. Hashem wants to hear our Tefilos and is ready to act upon them. But that only makes sense for our physical needs! Moshiach is a totally different story! Geulah will allow us the oppurtunity to build a Beis Hamikdash, fulfill more Mitzvos, and see revelations of G-dliness. This is definitely something out of our league. When Hashem wants us to have the chance to do these Mitzvos, he'll grant us the oppurtunity. Consequently, until then, we are to sit idle..."
3) The Pesach Sheni Episode: The Halacha was quite clear. The Korban Pesach can not be brought by someone who was Tamei. Period.
And yet, a protest soon began. Crowds of impure people ran to Moshe, begging him for a chance to bring the Korban. Their logic? Their platform speech? "Lama Nigara!"
How did Moshe respond? Did he rebuke them for their Chutzpah? Nope. He submitted their request to Hashem. Their application was accepted and the Yom Tov of Pesach Sheni was born.
Apparently, we are allowed and even encouraged to ask Hashem for the oppurtunity to do a Mitzva.
(But the story gets even better! For the next 39 years, there was no Korban Pesach offered by any of the Jews. In fact, Halacha actually dictates that the Korban Pesach was not to be offered in the desert, but rather was to resume when the Yiddin entered Eretz Yisroel. It was only that first Pesach in the desert, the one recorded in Parshas Beheloscha, that was the exception to the rule.
Rashi (Bamidbar 9:1) tells us that story in Behaloscha is recorded out of place in the Torah. Chronologically, the story of that Pesach belongs in Parshas Bamidbar, and not in Beheloscha! He answers that it is quite embarrassing that this is the only Pesach the Jews observed in 40 years! Therefore, the episode was 'downgraded' and not placed at the beginning of the sefer.
But doesn't that seem bizarre? What's the embarrassment? It should come as not surprise that there was no Pesach the next 39 years! That is the Halacha!
The answer is profound: Indeed, according to Halachah there was not to be a Pesach for the next 39 years. But it is embarrassing that the Yiddin accepted this!
It is humiliating that the Yiddin came to terms with their situation.
It is humiliating that the Yiddin remained passive and not active.
It is humiliating that Yiddin did not beg Moshe for a chance to do the Mitzvah!
Apparently, it is considered embarrassing to sit idle and accept the fact that we are unable to offer a Korban. How much more does this apply to our situation in Golus, where we are unable to do the majority of the 248 positive Mitzvos!)
"Ok. I agree. Hashem wants to hear us ask for both our physical and spiritual needs. But if asking for Moshiach is so important, why did the slogans start only recently? Why did it take until the 1980's to hear the phrase "We Want Moshiach Now?"
4) It's all about linguistics: You're right. The slogan "We Want Moshiach Now" is relatively new. But that's only because the Jews in Israel, Bavel, France, Spain, Italy, Poland, Morocco, and Russia didn't speak English.
There is no shortage of requests for Moshiach in our liturgy! For thousands of years we have said "Es Tzemach Dovid Avdecha Meheira Tatzmiach" three times daily in Shemona Esrei. Every bentching, seder, and wedding is filled with numerous tefilos for Moshiach!
"We Want Moshiach Now" is nothing new. It is nothing new at all.
--
It's been 16 long years since that Sicha. But the game plan has not changed.
The world still needs to hear the message of 28 Nissan, 5751.
We must demand "Ad Masai! with an Emes.
We must truly feel a longing for the Geulah.
It is not about slogans, songs, or bumper stickers.
It is about a genuine yearning for something we know and feel we are missing.
In order to want something, you must love it.
In order to love something, you must know about it.
In order to know about something, you must learn about it.
Learn it. Want it. Love it. Live it. Bring it!
(Based upon Sichos of the Rebbe. Feel free to leave a comment asking for a specific source)
It was one of those conversations I couldn't help but overhear.
It was from a man who was did not look like a Chossid.
It was about Lubavitch.
"We have to take care of our business and Hashem will take care of his business..."
"Why should we get involved in something outside our control...?"
"Let us just worry about Torah and Mitzvos and leave this whole Moshiach situation up to Hashem..."
"Does Hashem really need an alarm clock with a snooze button to remind him that we want Moshiach...?"
"I never really got this new 'We Want Moshiach Now' slogan..."
I cringed. I was shocked. These were tough words to hear. But I was a visitor in this shul. And I was young. So I kept quiet.
But if I was given the chance again, I wouldn't hold my silence. And perhaps, the conversation would go something like this:
---
1) The logical answer: Would you apply the same logic in other situations? Suppose you knew someone who was C"V very ill? Imagine if a good friend of yours was having difficulty with Parnasa? Would you still say that this is Hashem's business and not yours?
How do you explain the entire concept of Tefila? Do we not believe that we have the power to change a heavenly decree? How do you translate the words 'Yehi Ratzon'? Don't they mean that Hashem empowered us with the ability to alter or even create his will?
2) The historical answer: Throughout the Chumash and Tanach, we read of Hashem listening to the requests and tefilos of his people. In fact, the first Geulah only occurred after "Hashem heard their cries... " Why would the final Geulah be any different?
But better yet, why not ask the same question to Noach?
Noach did not enter the Teiva until he was directly told to do so by Hashem. Similarly, he did not leave the Teiva until receiving an explicit command. So why did he bother with sending all the ravens and doves? What a hassle! In fact, even when the dove failed to return that last time, he still did not leave the Teiva! Why not ask Noach the reason he sent these birds? Did Hashem need constant reminders that Noach was ready to leave the Teiva?
I doubt you would ask Noach this question. It is obvious that he wanted to show Hashem his eagerness to leave the dreary ark. His sending the birds displayed his readiness to enter the newly purified world. Noach believed that this act alone would prompt Hashem to expadite his redemption from the Teiva.
Wouldn't the same be true for us? Is Hashem not waiting for us to remind him that we are ready to leave our dark exile and enter the era of Moshiach?
"Ok. You have a point. Hashem wants to hear our Tefilos and is ready to act upon them. But that only makes sense for our physical needs! Moshiach is a totally different story! Geulah will allow us the oppurtunity to build a Beis Hamikdash, fulfill more Mitzvos, and see revelations of G-dliness. This is definitely something out of our league. When Hashem wants us to have the chance to do these Mitzvos, he'll grant us the oppurtunity. Consequently, until then, we are to sit idle..."
3) The Pesach Sheni Episode: The Halacha was quite clear. The Korban Pesach can not be brought by someone who was Tamei. Period.
And yet, a protest soon began. Crowds of impure people ran to Moshe, begging him for a chance to bring the Korban. Their logic? Their platform speech? "Lama Nigara!"
How did Moshe respond? Did he rebuke them for their Chutzpah? Nope. He submitted their request to Hashem. Their application was accepted and the Yom Tov of Pesach Sheni was born.
Apparently, we are allowed and even encouraged to ask Hashem for the oppurtunity to do a Mitzva.
(But the story gets even better! For the next 39 years, there was no Korban Pesach offered by any of the Jews. In fact, Halacha actually dictates that the Korban Pesach was not to be offered in the desert, but rather was to resume when the Yiddin entered Eretz Yisroel. It was only that first Pesach in the desert, the one recorded in Parshas Beheloscha, that was the exception to the rule.
Rashi (Bamidbar 9:1) tells us that story in Behaloscha is recorded out of place in the Torah. Chronologically, the story of that Pesach belongs in Parshas Bamidbar, and not in Beheloscha! He answers that it is quite embarrassing that this is the only Pesach the Jews observed in 40 years! Therefore, the episode was 'downgraded' and not placed at the beginning of the sefer.
But doesn't that seem bizarre? What's the embarrassment? It should come as not surprise that there was no Pesach the next 39 years! That is the Halacha!
The answer is profound: Indeed, according to Halachah there was not to be a Pesach for the next 39 years. But it is embarrassing that the Yiddin accepted this!
It is humiliating that the Yiddin came to terms with their situation.
It is humiliating that the Yiddin remained passive and not active.
It is humiliating that Yiddin did not beg Moshe for a chance to do the Mitzvah!
Apparently, it is considered embarrassing to sit idle and accept the fact that we are unable to offer a Korban. How much more does this apply to our situation in Golus, where we are unable to do the majority of the 248 positive Mitzvos!)
"Ok. I agree. Hashem wants to hear us ask for both our physical and spiritual needs. But if asking for Moshiach is so important, why did the slogans start only recently? Why did it take until the 1980's to hear the phrase "We Want Moshiach Now?"
4) It's all about linguistics: You're right. The slogan "We Want Moshiach Now" is relatively new. But that's only because the Jews in Israel, Bavel, France, Spain, Italy, Poland, Morocco, and Russia didn't speak English.
There is no shortage of requests for Moshiach in our liturgy! For thousands of years we have said "Es Tzemach Dovid Avdecha Meheira Tatzmiach" three times daily in Shemona Esrei. Every bentching, seder, and wedding is filled with numerous tefilos for Moshiach!
"We Want Moshiach Now" is nothing new. It is nothing new at all.
--
It's been 16 long years since that Sicha. But the game plan has not changed.
The world still needs to hear the message of 28 Nissan, 5751.
We must demand "Ad Masai! with an Emes.
We must truly feel a longing for the Geulah.
It is not about slogans, songs, or bumper stickers.
It is about a genuine yearning for something we know and feel we are missing.
In order to want something, you must love it.
In order to love something, you must know about it.
In order to know about something, you must learn about it.
Learn it. Want it. Love it. Live it. Bring it!
(Based upon Sichos of the Rebbe. Feel free to leave a comment asking for a specific source)
Thursday, April 12, 2007
The Sefiros: Part #1
Note: You can now access this site at www.derher.com
It's that time of year again.
A 49 day countdown till Shavous.
A 49 day spiritual preparation to Matan Torah.
A 49 day examination into all aspects of our personality.
Ironically, some of the most common terminologies in Chassidus are the ones least understood. Take for example the 10 Sefiros. Chesed and Gevurah may easy to understand, but try explaining Hod or Yesod to someone hearing these concepts for the first time?
There is no one place in Chassidus that actually explains all the Sefiros. B'H, many articles and books are now available that do clarify the meaning of Sefiros. Two of the best are Simon Jacobson's "Spiritual Guide to Counting the Omer" and Matis Kantor's "Keys for Understanding Human Nature."
During the next few weeks, I will Iy'H dedicate a few posts to discuss the way I best relate to these seven Midos while also keeping in mind their relationship to the seven days of the week and seven millenia of history. Of course, there is only so much you can do in a short post.
Feel free to comment, discuss, or disagree.
--
Part #1 - Chesed and Gevurah
"For a thousand years are in Your eyes like a day..." (Tehilim 90:4)
From absolute nothing, an entire universe was brought into existence. On this day, the fresh heaven and earth were illuminated by a intense, G-dly energy. Hashem’s pure kindness shone brilliantly on this day of creation. It was a day of Chesed.
A lifetime was more than 900 years. All was given to mankind and nothing was demanded in return. Crime went unpunished. Life was lived out to its fullest. Man seemed invincible. The good times rolled in the world's first 1000 years. It was a millennium of Chesed.
--
The lower waters were left in tears begging to be re-united with their counterpart above. A new element of separation was introduced into this fresh world resulting in barriers and divisions. There was no mentioning of "Hashem saw that it was good." It was a day of Gevurah.
The sins of the first millennium were taken into account. The world was in need of purification as retribution struck in the form of a flood of mighty water. Soon afterwards, a united civilization was split into distinct languages. It was an era that featured an abundance of discipline and division. It was a millennium of Gevurah.
--
Life is like a magnet. We attract and repel. The tricky part is deciding when to use which side of the Magnet.
Their are times we are act with pure Chesed, doing anything for anyone at anytime. We must train ourselves to have the ability to help someone even when it makes no sense. It must be possible for us to occasionally spoil a child, student, or camper. And we must be willing to create new relationships, open up to another person, or even share our innermost secrets with a true friend.
On other occasions, we must embrace Gevurah. We must be able to say no and firmly hold our ground. Parents must stick to their principles with their children; teachers must uphold rules with their students. And we must be ready reject a relationship, keep to ourselves, or withhold from another our innermost thoughts.
In any healthy relationship there must be boundaries. In the words of the Klotzker, "If I am I because you are you, and you are you because I am I; then I am not I and you are not you. However, if I am I because I am I, and you are you because you are you; then I am I and you are you."
I once wondered how the literal meaning of Gevurah (strength) is connected to its usual interpretation of restraint and discipline. Only recently, did I discover the asnwer. It is often easier to give or open up than show restraint and say no. Chesed flows naturally while Gevurah requires an inner strength. It should come as no suprise that Chassidus explains that Gevura is actually rooted deeper than Chesed.
Of course, as in most things, a balance is most healthy. Yet in this case, Chassidus tells us that our balance should lean right towards Chesed.
--
In Yiddishkeit, action takes priority. Tanya stresses that it is the Benoni that is within our control. But there are times that we must work not only on our Levushim and actions, but also our Midos and true personality.
In this context, Chesed is the attraction and passion we have towards things we desire and Gevura are are our feelings of indifference and coldness towards things we disgust. During Sefiras Haomer we must toil that our Chesed is channeled towards Ruchniyus and Avodas Hashem, and our Gevura towards Gashmiyus and worldly pleasures.
(This and the other posts in the series are based on upon Usfartem 5711, Lehavin Inyanan Sefiras Haomer 5718, Sichos, and Shiurim by Y.Y. Jacobson and Manis Friedman)
It's that time of year again.
A 49 day countdown till Shavous.
A 49 day spiritual preparation to Matan Torah.
A 49 day examination into all aspects of our personality.
Ironically, some of the most common terminologies in Chassidus are the ones least understood. Take for example the 10 Sefiros. Chesed and Gevurah may easy to understand, but try explaining Hod or Yesod to someone hearing these concepts for the first time?
There is no one place in Chassidus that actually explains all the Sefiros. B'H, many articles and books are now available that do clarify the meaning of Sefiros. Two of the best are Simon Jacobson's "Spiritual Guide to Counting the Omer" and Matis Kantor's "Keys for Understanding Human Nature."
During the next few weeks, I will Iy'H dedicate a few posts to discuss the way I best relate to these seven Midos while also keeping in mind their relationship to the seven days of the week and seven millenia of history. Of course, there is only so much you can do in a short post.
Feel free to comment, discuss, or disagree.
--
Part #1 - Chesed and Gevurah
"For a thousand years are in Your eyes like a day..." (Tehilim 90:4)
From absolute nothing, an entire universe was brought into existence. On this day, the fresh heaven and earth were illuminated by a intense, G-dly energy. Hashem’s pure kindness shone brilliantly on this day of creation. It was a day of Chesed.
A lifetime was more than 900 years. All was given to mankind and nothing was demanded in return. Crime went unpunished. Life was lived out to its fullest. Man seemed invincible. The good times rolled in the world's first 1000 years. It was a millennium of Chesed.
--
The lower waters were left in tears begging to be re-united with their counterpart above. A new element of separation was introduced into this fresh world resulting in barriers and divisions. There was no mentioning of "Hashem saw that it was good." It was a day of Gevurah.
The sins of the first millennium were taken into account. The world was in need of purification as retribution struck in the form of a flood of mighty water. Soon afterwards, a united civilization was split into distinct languages. It was an era that featured an abundance of discipline and division. It was a millennium of Gevurah.
--
Life is like a magnet. We attract and repel. The tricky part is deciding when to use which side of the Magnet.
Their are times we are act with pure Chesed, doing anything for anyone at anytime. We must train ourselves to have the ability to help someone even when it makes no sense. It must be possible for us to occasionally spoil a child, student, or camper. And we must be willing to create new relationships, open up to another person, or even share our innermost secrets with a true friend.
On other occasions, we must embrace Gevurah. We must be able to say no and firmly hold our ground. Parents must stick to their principles with their children; teachers must uphold rules with their students. And we must be ready reject a relationship, keep to ourselves, or withhold from another our innermost thoughts.
In any healthy relationship there must be boundaries. In the words of the Klotzker, "If I am I because you are you, and you are you because I am I; then I am not I and you are not you. However, if I am I because I am I, and you are you because you are you; then I am I and you are you."
I once wondered how the literal meaning of Gevurah (strength) is connected to its usual interpretation of restraint and discipline. Only recently, did I discover the asnwer. It is often easier to give or open up than show restraint and say no. Chesed flows naturally while Gevurah requires an inner strength. It should come as no suprise that Chassidus explains that Gevura is actually rooted deeper than Chesed.
Of course, as in most things, a balance is most healthy. Yet in this case, Chassidus tells us that our balance should lean right towards Chesed.
--
In Yiddishkeit, action takes priority. Tanya stresses that it is the Benoni that is within our control. But there are times that we must work not only on our Levushim and actions, but also our Midos and true personality.
In this context, Chesed is the attraction and passion we have towards things we desire and Gevura are are our feelings of indifference and coldness towards things we disgust. During Sefiras Haomer we must toil that our Chesed is channeled towards Ruchniyus and Avodas Hashem, and our Gevura towards Gashmiyus and worldly pleasures.
(This and the other posts in the series are based on upon Usfartem 5711, Lehavin Inyanan Sefiras Haomer 5718, Sichos, and Shiurim by Y.Y. Jacobson and Manis Friedman)
Monday, April 2, 2007
Ma Nishtana...and the Birthday Present
There are always those Sichos guaranteed to be Chazered every year. On Pesach, it is the Sicho regarding the order of the "Ma Nishtana."
The following gave me a much deeper appreciation of this well-known Sicha:
(But first, the Sicha itself in a nutshell: Most of world Jewry begins the "Ma Nishtana" with the question about Matzah. After all, it makes sense to begin the questions with a Mitzvah that is from the Torah, and only afterwards move on to matters that are M'draban (Maror) and Minhagim. (Dipping)
Chabad differs and places "Matbilin" first. While many downplay the significance of a Minhag, we cherish them. It is a Minhag that will stimulate a child to go on to ask the other questions. And it is not compromising on a Minhag, that is the key to a strong Chinuch.)
--
Have you ever been asked the following question:
"Why are the commandments in Yiddishkeit so complicated? Some are from the Torah...others are Rabbinic...not to mention the hundreds of customs...
If Hashem wanted us to do all the Mitzvos, why didn't he just tell us to do them all directly!"
--
We often view a Mitzva as nothing more than a commandment that we must obey. Sadly, we fail to realize that a Mitzva is not only an order - but a connection. It is our way of creating a relationship with Hashem.
The Rebbe once expressed this idea using a Mashal of a father and son:
--
There are times that a father will tell his son very direct instructions. For instance, he will specifically tell him to do well in school and be careful when crossing a road.
On other occasions, he will only hint to his son that something is expected of him. Perhaps, he will tell him, "We have a lot of dirty dishes tonight." The son is meant to take the hint and wash the dishes.
Finally, there are those times that a father will remain totally silent. Not even a clue will offered to his son. For example, no father will mention to his son that he has a upcoming birthday in the hope of his son buying him a present. Such things must come from the son himself.
Similarly, there are certain commandments that Hashem spelled out for us very clearly in the Torah.
Others were only hinted to us - perhaps through an extra letter or superfluous Passuk.
Finally, there are those things that Hashem didn't mention to us at all. Yet, as His children, we know this is what the Tatte wants.
--
Which type of commandment takes precedence?
Disobeying strict orders will have harsher consequences that merely failing to catch a hint. Most certainly, no punishment will be given to a son that forgets his father's birthday.
As a commandment, those that are from the Torah take precedence.
But if we focus on the relationship-aspect of a Mitzvah, it is clear that it is the Minhag that expresses the deepest bond and richest love between father and son.
The Minhag is the birthday present.
The Minhag takes priority.
The Minhag is how begin the "four questions."
(based on a Mashal given by the Rebbe)
The following gave me a much deeper appreciation of this well-known Sicha:
(But first, the Sicha itself in a nutshell: Most of world Jewry begins the "Ma Nishtana" with the question about Matzah. After all, it makes sense to begin the questions with a Mitzvah that is from the Torah, and only afterwards move on to matters that are M'draban (Maror) and Minhagim. (Dipping)
Chabad differs and places "Matbilin" first. While many downplay the significance of a Minhag, we cherish them. It is a Minhag that will stimulate a child to go on to ask the other questions. And it is not compromising on a Minhag, that is the key to a strong Chinuch.)
--
Have you ever been asked the following question:
"Why are the commandments in Yiddishkeit so complicated? Some are from the Torah...others are Rabbinic...not to mention the hundreds of customs...
If Hashem wanted us to do all the Mitzvos, why didn't he just tell us to do them all directly!"
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We often view a Mitzva as nothing more than a commandment that we must obey. Sadly, we fail to realize that a Mitzva is not only an order - but a connection. It is our way of creating a relationship with Hashem.
The Rebbe once expressed this idea using a Mashal of a father and son:
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There are times that a father will tell his son very direct instructions. For instance, he will specifically tell him to do well in school and be careful when crossing a road.
On other occasions, he will only hint to his son that something is expected of him. Perhaps, he will tell him, "We have a lot of dirty dishes tonight." The son is meant to take the hint and wash the dishes.
Finally, there are those times that a father will remain totally silent. Not even a clue will offered to his son. For example, no father will mention to his son that he has a upcoming birthday in the hope of his son buying him a present. Such things must come from the son himself.
Similarly, there are certain commandments that Hashem spelled out for us very clearly in the Torah.
Others were only hinted to us - perhaps through an extra letter or superfluous Passuk.
Finally, there are those things that Hashem didn't mention to us at all. Yet, as His children, we know this is what the Tatte wants.
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Which type of commandment takes precedence?
Disobeying strict orders will have harsher consequences that merely failing to catch a hint. Most certainly, no punishment will be given to a son that forgets his father's birthday.
As a commandment, those that are from the Torah take precedence.
But if we focus on the relationship-aspect of a Mitzvah, it is clear that it is the Minhag that expresses the deepest bond and richest love between father and son.
The Minhag is the birthday present.
The Minhag takes priority.
The Minhag is how begin the "four questions."
(based on a Mashal given by the Rebbe)
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