Thursday, March 22, 2012

The Funhouse-Mirror Prism of Yitta Halberstam

For the record, Yitta Halberstam's recent article in the Jewish Press, "Purim And The Tyranny Of Beauty: A Plea to Mothers of Girls in Shidduchim" has officially been denied as satire. Hashem Yerachem.

The tyranny of Yitta Halberstam who beseeches that if her diatribe “helps even one girl in shidduchim”, then it will all be worth it. I wonder, help one girl how? Halberstam may be willing to sacrifice herself and suffer the same bloody end as a certain well known historical figure whose name many in her community will deign to utter aloud, but at what risk to her Jewish sisters, to women everywhere? At what expense to the Jewish people? And ultimately at what price to humanity?

The Jewish community in all it colors, from vibrantly hued to the desaturated, is not immune from the culture of “now” and quick-fix attitude to so distort our priorities without considering the long term ramifications. Purportedly, Halberstam’s goal is to help one girl get married. Well, I can get married too. I live in Katamon. Grab the nearest male over the age of thirteen for the chasson and a couple of male friends over the age of thirteen for witnesses. Forget the ring, just toss over the whole cracker-jack box (shaveh pruta? shaveh pruta!), mumble a “harei mekudeshet li...” and done. What an accomplishment.

Does Halberstam ever muse over what the quality of the relationship of that “one girl” will be? How will the tenuous foundation of that marriage rooted in superficiality impact the couple? What values will that couple impart onto children born into this marriage?

Reading the article brought to mind the words of comedian Chris Rock:
Relationships: easy to get into, hard to maintain. Why are they so hard to maintain? Because it's hard to keep up the lie. 'Cause you can't get nobody being you. You got to lie to get somebody. You can't get nobody looking like you look, acting like you act, sounding like you sound. When you meet somebody for the first time, you're not meeting them. You're meeting their representative. That's right. Women...You're all liars. Masters of the lie, the visual lie. Look at you. You got on heels, you ain't that tall. You got on makeup, your face don't look like that. You got a weave, your hair ain't that long. You got a wonderbra on...

...and the rest of that sentence we’ll censor. Halberstam says what Rock says. One should hide their flaws when catching a mate, yet Rock acknowledges a truth that seems to elude Halberstam and that is the sustainability of relationships built on the most frivolous of lies.

The author advocates what she deems a cosmetic solution without fully understanding the problem she’s offering a supposed solution to and seems unfettered by the deeper medical and ethical dangers these suggestions pose.

What are the ramifications of encouraging financially restrictive elective surgeries? Perhaps one can extrapolate that by one “girl” getting married and maybe having children a life is being saved and so one is fulfilling the dictum of “save a life save a world.” What’s money when one can save a whole world? Aside from the question of allocation of funds towards this dubious notion, more serious questions emerge.

Those “in shidduchim” must be “moser nefesh” but should that be taken literally if a surgical procedure gone awry results in the actual returning of a soul to her Creator leaving loved ones to mourn at a funeral without ever rejoicing in a wedding? What of the mental and emotional anguish incurred by coveting an unattainable ideal of beauty? What of the physiological disorders resulting from that agony? Eating disorders are certainly on the rise. Will some parents heed the vitriolic advice and borrow money for cosmetic procedures while others languish in financial distress over the high fees of mental health professionals? Nevermind the emotional cost exacted on the family.

How will adolescents raised in a world where they’re told that putting their “best face forward” is their only edge in securing a marriage partner fare alone and in marriage? A woman who gets married is certainly expected to have children and given the toll pregnancy takes on the body how will she cope with the havoc wreaked by hormones on both her body and her self perception? Further, what are the messages that will shape the children of a mother with a distorted view of desirability and the father who chose the mother of his children based in large part on her perceived beauty?

Again, we return to the question of what the nature of the marriage of this “one girl” will be. I’m not sure what yard stick measures the success of “the shidduch system” but given that the “shidduch crisis” is rapidly giving way to a more sinister “divorce crisis” perhaps one would do well to do a cheshbon nefesh on the “shidduch system”, a heart-wrenchingly flawed system that seems to be neither the fault of shadchanim, rabbanim, or parents. Accountability is a word that never appears in the discourse of shidduchim. It’s a system that just “happened.”

Over a decade ago I had the opportunity to visit Gibraltor and meet with the Rabbi of the community. The leader of our trip, a pulpit Rabbi himself, asked about the Rabbi’s communal responsibility and daily duties which included marital counseling. Later he asked where the divorce rate stood given the attitude towards divorce in the predominant Catholic culture. The Rabbi proudly boasted “there is no divorce in Gibraltor. Everyone in Gibralter is happily married!” The whole group erupted in laughter. Our group which included married couple, second-time married couples, a pair of mother-in laws traveling together as well as divorcées had certainly all merited varying degrees of the joy and rewards of marriage but they all recognized that not every marriage is happy all the time.

Marriage is hard work. It demands mutuality, respect, reciprocity, humility - acknowledging a whole other person outside of oneself. The self-absorption that is the call of hyper-attention to outward appearances hardly lends itself to developing the traits that are needed to develop long-lasting, fulfilling and committed marriages. Outer beauty speaks nothing of a marriages longevity and its sustainability is certainly not determined by the length of ones nose.

Ultimately we’re left to question the value of marriage and the respect a community shows to the young adults they coax into the most sanctified of institutions. What is to be said of a society that coddles the immaturity of its young men and women by referring to them as “boys” and “girls”? A community that demeans women by parading them around and belittles the men hiding away while his mommy selects a mother for her grandchildren? What is to be said of an author who undermines young adults by tattle-taling to their mothers as one might an insolent toddler? What is going on with a community that strives to pass on the torch of Torah but seems to only see its refracted light perverted through a shattered prism.

My opinion on how dolled up a woman should be on a date is irrelevant if none of those things contribute to her feelings of self worth and self esteem or put her at ill-ease. To say I will have done her a disservice if the attention to her appearance crushes her sense of humanity is a gross understatement. Halberstam admits to drastic cosmetic procedures alleviating her own feelings of low esteem. She is in good company but thankfully there are many women who are imbued with healthy doses of self confidence that is far more appealing than the most luminous of foundations, lustrous of locks or vibrant of eye colors.

Many poskim including Rav Feinstein weigh in on the question of cosmetic surgery for the sake of finding a marriage partner. Regardless of the answers, it is not so simple from a halachic standpoint. G-d created each person in a specific way, each one in His image. Surgically altering ones body for cosmetic reasons is certainly an affront to the G-d given body and the Godliness inherent in each human being. This is no small matter to disregard both on a halachic level and deeper spiritual level.

Halberstam in her shortsighted manner directs her plea to mothers of single women. I implore each of us to look within ourselves first and then work with each other to return to Torah-true values of humility, modesty and marriage whose most exalted form reveals the world’s truest beauty.

Sunday, September 12, 2010

Aligning your רצון with Hashem's רצון

During Elul and the aseret yemei tshuva we submit our will to that of our King. In all the confessions and accounting of our actions and behavior over the past year we surrender ourselves completely to our Father. We note the things we want for ourselves and beseech G-d in the hope that our prayers are answered “l’tova”, for the good. Of course we want certain things for ourselves but sometimes when we ask for them year after year and the answer seems to be “no” we start to question: Is my prayer not strong enough? Maybe I’m not asking in the right way? Is my desire for that thing not real enough? Perhaps I really don’t want it enough? Does G-d not think that that will really be for me “l’tova”? Maybe G-d really doesn’t want that thing for me? If so why am I wasting my time when I could be channeling my desire to things that are good for me that are good for the Jewish people that are good for the world? Am I being punished?

Why is the answer no?

My teachers always said sometimes G-d’s answer isn’t “no” but “not yet.”

It just seemed like a cop out. What does that mean, “not now”? “Dear beseecher, we have received your request but cannot fulfill your order at this time. Please try back later.” Well, thankyouverymuch.

With High Holiday liturgy replete with imagry of G-d as Father, I always wondered if becoming a parent myself would make some of these more esoteric ideas understandable. One of the wonderful things about your friends becoming parents is that you get to be a doting adopted aunt to an ever growing number of adorable kids. You have the tremendous merit of watching them learn and grow, develop and mature. You have the pleasure of watching your friends sing their kids praises - how well he eats, how she expresses emotion - while right behind them the baby pushes all the noodles on his tray onto the floor…

While I may not be a parent yet, it is true that spending time with younger kids makes ideas in t’shuva much clearer. It’s in those most mundane moments where a lofty, spiritual concept becomes tangible and it all just clicks.

It happened on shabbat.

I graciously thanked my hosts for putting me in another food coma and grabbed my glasses to go home but when my chevruta and I decided to get in a little learning after lunch, the lovely Marc Jacobs shades were dropped haphazardly on the coffee table. The low table. Within reach of smiling, mobile baby. (I can’t blame her, the kid has good taste!) I love baby and am always happy to share but I also wanted to keep my sunnies in one piece. I redeemed the larger-than-life frames from her tight little grip and swiftly placed them out of reach. Poor kid looked up at me with tears welling up in her big blue eyes. I got down on the floor and gave her a hug and a kiss and said “not yet”.

It just hit me like a ton of bricks and I realized in a very real way that sometimes that really is G-d’s answer to us.

Sometimes the answer really is “not-yet” and there’s good reason. Sometimes we are just too immature in our spiritual growth, sometimes we’re not “tall” enough and what we want is out of our reach. It’s not that we can never have what we desire and it’s not even that our desire is out of line with Hashem’s desire but our timing is out of sync. One day the answer will be “now”. The gates will open and our prayers will bear the most beautiful of fruits. Sometimes we just have to wait a little longer.

If she holds out a few more years you can bet I will be only too happy to take this kid shopping.

Tuesday, June 8, 2010

“We are orphaned. Left without a father.” - L’ilui nishmat HaRav Mordechai Tzemach Eliyahu ben Mazal Tov

“We are orphaned. Left without a father.”

These were the words of Rav Chaim Druckman upon hearing of the passing of HaRav Mordechai Tzemach Eliyahu ztz”l.

My landlord came by yesterday to fix my tris as I sat in my house broken and bewildered. Busying herself with the screwdriver she casually asked “He was a tremendous Tzadik but what was your connection to the Rav?” I said that I was privileged to have received HaRav Eliyahu’s blessing on several occasions. To have received guidance from him in times of need. He was the mesader kedushin at the wedding of one of my closest and truest friends who herself comes from an illustrious family of Torah giants and lovers of the Land of Israel, the Torah of Israel and the people of Israel with a generations long connection the Rav’s family. He was the personal Rabbi of my Rabbi and close friend and my “ke’ilu” older brother. I have had the priviledge of sitting with HaRav Eliyahu’s ztz”l son, HaRav Shmuel and his Rabbanit in their beautiful home in Tzfat drinking tea and musing over the future of the Jewish people, Torah and recipes for baking with whole wheat flour. But in the depths of my kishkes at the core of my being I thought “What was my connection? The Rav was so connected to every Jewish soul in the world. He devoted his life, his spirit and ultimately suffered immeasurable bodily pain, was moser his entire life for the good of the Jewish people. With his soul torn from this world do you not feel the tearing of your soul as well?”

It is told of the Baba Sali ztz”l that he had a special robe, a cloak that he set aside to wear when he would greet Mashiach. When he became aware of a Heavenly decree that untold harships were to befall the Jewish people he asked that the suffering be placed on him and that the Jewish people be spared. G-d canceled the decree but the price was that the Baba Sali would not live to see the coming of Mashiach. He gave the special robe to HaRav Eliyahu and with it a promise that he would merit to welcome the Mashiach cloaked in the majestic garment.

Two years ago on pesach HaRav Eliyahu fell ill and was rushed to Shaarei Tzedeck hospital. He underwent countless operations and procedures. After one particularly lengthy and harrowing operation his non-observant “chiloni” doctor explained that there was no medical reason why the Rav should still be alive. If he were to write an article for a scientific or medical journal about the case, the scientific community would not know what to make of it. He concluded that the Rav was alive by the will of G-d alone. His life would only end when G-d deemed it so.

HaRav Mordechai Eliyahu was a giant on the shoulders of giants, versed in the revealed Torah and under the guidance of the Baba Sali was intimately connected with the world of the hidden Torah as well. It is my belief that just as the Baba Sali was moser nefesh to alleviate the torment of the Jewish people, like a parent who begs G-d to spare his child pain, so to the Rav was moser nefesh on our behalf.

Yesterday, The Rav “halach l’olamo”. Hashem took his soul from this world and brought it to the next. How joyous they must be in shamayim, the Chida, the Ben Ish Chai, the Baba Sali, the Torah giants of all the previous generations. But in this world, we are orphaned. Left without a father, a leader, a guide. With the loss of our tzadik, pillar of Am Yisrael and with seemingly no one at the helm to carry the torch of the light of Torah nor the weight of the pain of the Jewish People, we are once again reminded that we have no one to rely on but Our Father in Heaven.

May the memory of HaRav Eliyahu strengthen us in our time of mourning. May we strengthen ourselves in our devotion to the Land, Torah and people of Israel and take upon added intention in our observance of G-d’s mitzvot. May we increase in ahavat chinam, loving and caring for our fellow Jew, mending the fragments of the Jewsh nation to become the One People we are destined to be. May we too prepare our days in full faith that we merit to greet the Mashiach and see the building of the Third Temple, a binyan adai ad speedily in our days.

Amen, kein yehi ratzon.

HaMakom yenachem et'chem b'toch shar avay'lay Tzion vee'Yerushalayim

Sunday, January 4, 2009

תפילה לתושבי הדרום - A Prayer for the Resident of Southern Israel

If anybody has the translation of this prayer in english please let me know.

In light of the current situation, a special prayer was written for the residents of southern Israel by Rabbi Shmuel Eliyahu, Chief Rabbi of Tzfat and son of former Sephardic Chief Rabbi, Rabbi Mordechai Eliyahu.

The prayer asks that G-d show mercy towards us and all the residents of southern Israel and grant them protection. It asks that the IDF and all the soldiers fighting for our protection be strengthened and that resolve be granted to the leadership to continue the fight until the enemy and threat is eliminated.

It is encouraged to offer this prayer when the ark is opened, to insert it during "shema koleinu" in the Amidah and when one hears news of a rocket falling.


תפילה לתושבי הדרום

לרגל המצב חיבר הרב שמואל אליהו תפילה מיוחדת לתושבי הדרום
ג´ טבת ה´תשס"ט - הרב שמואל אליהו

יהי רצון מלפניך ה' אלהינו ואלוהי אבותינו שתרחם עלינו ועל כל תושבי הדרום.
הגן עלינו ברוב חסדך ופרוס עלינו סוכת שלומך.
חזק את ידי הלוחמים המגינים עלינו ומוסרים את נפשם למעננו.
שמור עליהם והגן עליהם מכל רע.
הפר עצת אויבינו ושונאינו "חרבם תבוא בליבם וקשתותם תשברנה".

ריבנו של עולם.
תן בלב מנהיגינו חכמה ועוז ותעצומות נפש להכרית את כל אויבינו,
ותקוים בהם תפילת דוד המלך עליו השלום "ארדוף אויבי ואשיגם ואל אשוב עד כלותם".

אמן. כן יהי רצון.




טוב לומר תפילה זו בשעת פתיחת ההיכל. בברכת שומע תפילה בתפילת שמונה עשרה ובכל עת ששומעים על נפילת קאסמים

Friday, December 5, 2008

"shabbat is called a delight" - עונג קרא לשבת

Recently, a close friend was let go from a job. Someone who was incredible at what he did was sent home for one reason and one reason only - his salary was no longer in the budget. On paper another person is on the job hunt but what has been lost is so much more than a salaried position.


And so I awoke at five o’clock this morning in tears, feeling acutely the impact if the world economic collapse, recognizing it as the beginning of the steps in the “birth-pangs of mashiach,” the steps leading us towards the Redemption. I cried begging Hashem not to give us more reasons to cry and being unable to fathom how this friend could go into shabbat with the oneg and enjoyment that the day demands of us. If the day is indeed “a taste of the world to come,” how are we to experience this slice of heaven amidst heartbreak and uncertainty?


What makes shabbat special? Certainly halacha provides us with a blueprint of the “don’ts” but among the “dos” provided by the guidebook is the singing of zemirot. Singing zemirot is but one of the ways we bring joy to shabbat and going over the words in my head I suddenly I understood the zemirah that we sing each Friday evening and understood a message I had overlooked millions of times. The zemirah where every USY kid will yell out “valley chicken!” during the refrain and where girls will sing “u’leshadech habanot” in decibels to rival the deafening tones at mt. Sinai. The words of the last verse of “ma yedidot" - "what a beloved friend" jumped out at me:


מֵעֵין עוֹלָם הַבָּא יוֹם שַׁבָּת מְנוּחָה
כָּל הַמִּתְעַנְּגִים בָּהּ יִזְכּוּ לְרוֹב שִׂמְחָה
מֵחֶבְלֵי מָשִׁיחַ יֻצָּלוּ לִרְוָחָה
פְּדוּתֵנוּ תַצְמִיחַ וְנָס יָגוֹן וַאֲנָחָה


Gleaned from midrashic literature the zemirah tells us the following:
Shabbat, the day of rest, is a taste of the world-to-come.
All those who enjoy themselves on it will merit such happiness
They will be spared from the birth pangs of the messiah (an era of tumult and suffering even if its final outcome is redemptive, TB Shabbat 118a)
Make our redemption flourish, so that sorrow and sighing will take flight




It is a message I have heard countless times. Our sages teach us that as much as the Jewish people keep shabbat it is shabbat that guards the Jewish people. The zemer illuminates this idea so poignantly. When life in this world is most difficult shabbat comes to us as a gift, a rose among the thorns, a diamond beckoning from the rough. It is not a matter of searching for enjoyment in shabbat during times of tribulation but it is shabbat itself that saves us from the hardships.


May we approach each shabbat as the inheritance and treasure it is meant to be and may we have added kavanah and intention when we sing this zemirah to ease our inevitable suffering in the times ahead.


With blessings for a peaceful, restful, meaningful and joyful shabbat.


Ma Yedidot was composed by Rabbi Menachem ben Machir of Ratisbonne (France, 11th Century). English translation was taken from here

An explanation of the zemirah in hebrew can be found here.



מה ידידות מנוחתך - סימן מנחם
מַה יְּדִידוּת מְנוּחָתֵךְ אַתְּ שַׁבָּת הַמַּלְכָּה
בְּכֵן נָרוּץ לִקְרָאתֵךְ בּוֹאִי כַלָּה נְסוּכָה
לְבוּשׁ בִּגְדֵי חֲמוּדוֹת לְהַדְלִיק נֵר בִּבְרָכָה
וַתֵּכֶל כָּל הָעֲבוֹדוֹת לֹא תַעֲשׂוּ מְלָאכָה
לְהִתְעַנֵּג בְּתַעֲנוּגִים בַּרְבּוּרִים וּשְׂלָיו וְדָגִים

מֵעֶרֶב מַזְמִינִים כָּל מִינֵי מַטְעַמִּים
מִבְּעוֹד יוֹם מוּכָנִים תַּרְנְגוֹלִים מְפֻטָּמִים
וְלַעֲרוֹךְ כַּמָּה מִינִים שְׁתוֹת יֵינוֹת מְבֻשָּׂמִים
וְתַפְנוּקֵי מַעֲדַנִּים בְּכָל שָׁלשׁ פְּעָמִים
לְהִתְעַנֵּג בְּתַעֲנוּגִים בַּרְבּוּרִים וּשְׂלָיו וְדָגִים

נַחֲלַת יַעֲקֹב יִירָשׁ בְּלִי מְצָרִים נַחֲלָה
וִיכַבְּדוּהוּ עָשִׁיר וָרָשׁ וְתִזְכּוּ לִגְאֻלָּה
יוֹם שַׁבָּת אִם תִּשְׁמֹרוּ וִהְיִיתֶם לִי סְגֻלָּה
שֵׁשֶׁת יָמִים תַּעֲבוֹדוּ וּבַשְּׁבִיעִי נָגִילָה
לְהִתְעַנֵּג בְּתַעֲנוּגִים בַּרְבּוּרִים וּשְׂלָיו וְדָגִים

חֲפָצֶיךָ אֲסוּרִים וְגַם לַחֲשׁוֹב חֶשְׁבּוֹנוֹת
הִרְהוּרִים מֻתָּרִים וּלְשַׁדֵּךְ הַבָּנוֹת
וְתִנּוֹק לְלַמְּדוֹ סֵפֶר לַמְנַצֵּחַ בִּנְגִינוֹת
וְלַהֲגוֹת בְּאִמְרֵי שֶׁפֶר בְּכָל פִּנּוֹת וּמַחֲנוֹת
לְהִתְעַנֵּג בְּתַעֲנוּגִים בַּרְבּוּרִים וּשְׂלָיו וְדָגִים

הִלּוּכָךְ תְּהֵא בְנַחַת עוֹנֶג קְרָא לַשַּׁבָּת
וְהַשֵּׁנָה מְשֻׁבַּחַת כְּדַת נֶפֶשׁ מְשִׁיבַת
בְּכֵן נַפְשִׁי לְךָ עָרְגָה וְלָנוּחַ בְּחִבַּת
כַּשּׁוֹשַׁנִּים סוּגָה בּוֹ יָנוּחוּ בֵּן וּבַת
לְהִתְעַנֵּג בְּתַעֲנוּגִים בַּרְבּוּרִים וּשְׂלָיו וְדָגִים

מֵעֵין עוֹלָם הַבָּא יוֹם שַׁבָּת מְנוּחָה
כָּל הַמִּתְעַנְּגִים בָּהּ יִזְכּוּ לְרוֹב שִׂמְחָה
מֵחֶבְלֵי מָשִׁיחַ יֻצָּלוּ לִרְוָחָה
פְּדוּתֵנוּ תַצְמִיחַ וְנָס יָגוֹן וַאֲנָחָה
לְהִתְעַנֵּג בְּתַעֲנוּגִים בַּרְבּוּרִים וּשְׂלָיו וְדָגִים


Ma Yedidot / What a Beloved Friend
Refrain: This is the time to enjoy pleasures: geese (like King Solomon’s fare) (I Kings 5:3),
quail (like those God sent with the manna in the desert) (Exodus 16:12),
and fish (like those the children of Israel remembered so fondly from the Nile in Egypt, when they were
bored with manna) (Numbers 11: 8).

Ma. What a beloved friend your Rest is! (See Psalm 84:2-314)
You are Shabbat, the queen! /
So let’s run to greet you: Come, my princess bride/kallah (just as the ancient Rabbis
Hanina and Rabbi Yannai used to welcome her at sunset - TB Shabbat 119a)/
Dressed in desirable clothes, we light the (Shabbat) candle with a blessing.
All labors are finished (just as Moshe finished all the labors in making the Mishkan in the desert)
(Exodus 39:32): So “you shall do no work” (Leviticus 23:3).

Mei-erev. In advance all is prepared, all sorts of tasty delicacies. /
While it is still daylight, the juicy, plump chickens are ready. /
We set a (table) - with assorted foods, to drink fragrant wines, and /
(to taste) a connoisseur’s special dainties – three times, (the three Shabbat
meals).

Nakhalat. One will inherit “Jacob’s legacy” (Isaiah 58:14), “an inheritance without
boundaries” (“which is granted only to those who take pleasure in observing
Shabbat”).( TB Shabbat 118a) /
Both rich and poor should honor Shabbat and thereby all of you will earn
redemption.
(In fact, “if all of Israel were to keep Shabbat twice, then they would be redeemed immediately”) (TB
Shabbat 118a; TJ Ta’anit 1:1) /
So if you keep Shabbat, “you will be a treasure to Me” (as God promised Israel at Mount
Sinai) (Exodus 19:5):/
“Six days you shall labor” (Exodus 20:9), but on the seventh let us celebrate.

Khafatzekha. (Pursuing) your business affairs are forbidden, as are computing
your accounts. /
However purely mental calculations are permitted. So too are:
(1) matchmaking for your daughters (which often involves dowry calculations) (TB Shabbat
150a), /
(2) teaching a child to study a book (or arranging to hire a teacher),
(3) singing melodies / and (4) contemplating, wherever you are, “beautiful words
of wisdom” (Genesis 49: 21). 15
Hilukhakha. Let your gait be relaxed (TB Shabbat 113a), since “Shabbat is called Oneg
, a delight” (Isaiah 58:13)./
Sleep is highly commended, for it properly restores the soul. /
Hence my soul longs for you - Shabbat, to rest with affection. /
Shabbat is “encircled by lilies” (Song of Songs 7:3) (fenced in by protective prohibitions) (Avot
d’Rabbi Natan source???).
Both son and daughter will rest on Shabbat (Exodus 20: 10) .

Mei-ein.
Shabbat, the day of rest, is a taste of the world-to-come. (Ecclesiastes Rabbah 1:36) /
All those who enjoy themselves on it will merit much happiness. /
They will be spared from the birth pangs of the messiah (an era of tumult and suffering
even if its final outcome is redemptive, TB Shabbat 118a). /
Make our redemption flourish, so that sorrow and sighing will take flight.

Friday, July 25, 2008

"ירידה למען עליה"

May the following words of Torah be l'ilui nishmatam of the 8 boys murdered in the Merkaz Harav Yeshiva massacre. hy"d. May their names and memory be a blessing.




We are bein hametzarim - between the calamities of our enemies breaching the walls of our eternal and holy city to the time when they set our holy Temple aflame and burned it down. We find ourselves in a period of mourning, increased tshuva, rectifying our deeds and engaging in actions to commemorate our destroyed Temples. In less than three weeks time we will read the Scroll of Aicha, Lamentations, and in unison utter the following words: השיבנו יהוה אליך ונשוב (ונשובה), חדש ימינו כקדם. “chadesh yameinu k’kedem” - “Turn Thou us unto Thee, O LORD, and we shall be turned; renew our days as of old.”

In these weeks in the calendar when, historically our personal and national troubles increase we work fervently to restoring and renewing the world as it was in “kedem.” We are on the path towards Redemption. This path is not straight. It is not on an incline that ascends and ascends until it reaches its summit, rather, the path towards Redemption winds around hills. There are deep valleys and staggering peaks. Standing on one peak the next one seems so close and yet to move further along the path, in order to ascend the next peak, one must first descend to the valley. Like a hiker on a mountain path so to the process of Tshuva - of returning to G-d: “yeridah l’ma’an aliya” - descension for the sake of ascension. Sometimes, in order to reach spiritual heights one must first plummet to spiritual lows.

The Torah describes Avraham Avinu when he first sees Mount Moriah: ויישא אברהם את-עיניו וירא את-המקום--מרחוק - “And Abraham lifted up his eyes, and saw the place afar off.” As Abraham would have been walking towards Jerusalem from the south, historians and archeologists locate “afar off” as what we today call “the tayelet,” Armon Hanatziv, the scenic promenade in southern Jerusalem overlooking the City of David and the Old City. Coming from Armon Hanatziv, the approach to Mount Moriah necessitated descending towards the valley that would be home to King David’s Jerusalem before climbing up towards Mount Moriah. “yeridah l’ma’an aliyah” - descending for the sake of ascending. This remained the path by which the people of Israel would approach Mount Moriah for centuries to come. The Jewish People walked in the ways of G-d and from the depths of the valley in the city of David, worshipers ascended to Mount Moriah. With modern archeological findings at the southern wall of Mount Moriah one can still hear echoes of our ancestors climbing the steps towards the Temple Mount with Psalms “A song of Ascents.” Mount Moriah - crowned with the Temple and bejeweled with G-d’s Presence.

Then, we veered off the path, we turned away from G-d and our sins became numerous. Our Temple was destroyed and with Its dwelling place gone, G-d’s Presence, the shechinah, was removed from our midst. G-d’s people were taken to captivity, exiled to foreign lands to serve foreign rulers. G-d’s Land lay barren. The exile was bitter and calamity after calamity lashed out at our broken people - crusades, the inquisition, pogroms, the holocaust. Miraculously the decree of exile began to lift the children of Israel were returned to their borders and with wars our borders grew. Regathered in our Land, we rejoiced on the peak of the hill and Redemption was just within reach… and then like a limb torn from its body Gaza, Gush Katif and the northern Shomron fell to the hands of our enemies and we saw the embers of destruction smolder on. We fell lower still and felt the smoldering embers grow flames that licked out and lashed claiming the lives of our soldiers, sons, daughters, brothers, sisters, young and old, pure and innocent. We build the third Temple while the embers of the second refuse to die. We seem to go lower and while the next peak is in our line of vision we can’t seem to build a bridge towards it or stop from tumbling towards the valley floor. We tumble and fall and spinning around we struggle to remember “yeridah l’ama’n aliya,” each fall will ultimately lead us to arise.

We no longer approach Mount Moriah from the south. We no longer ascend towards the Temple Mount. Today, our physical approach to the Temple Mount is symbolic of our historical moment. Coming from the west we can see the Temple Mount directly across from us, the dome of the rock towering over the western wall it is just within reach! We go down the steps towards Mount Moriah, pass through security and then we never rise up. We walk straight towards the Western Wall but do not ascend to the peak of the Mount. It is a “yeridah” yet, for all but a chosen few, there is no “aliyah.”

In this time of bein hametzarim when we focus all our energies towards mourning the destruction of the Temple, may G-d remember our merits and find our tshuva sincere and stop our fall. May the yeridah be for the sake of an aliyah, so we can build the Temple and hurry the coming of Mashiach speedily in our days so that these days are turned from times of mourning to times of joy. Amen, kein yehi ratzon.

והביאותים אל-הר קודשי, ושימחתים בבית תפילתי--עולותיהם וזבחיהם לרצון, על-מזבחי: כי ביתי, בית-תפילה ייקרא לכל-העמים.

Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine altar; for My house shall be called a house of prayer for all peoples. (Isaiah 56:7)



View On White
viewing Mount Moriah from the south, Armon Hanatziv. taken on Yom Ha'atzmaut 5768.

Wednesday, May 21, 2008

"Imagine there's no countries..."

Imagine
John Lennon, 1971
Imagine there's no Heaven
It's easy if you try
No hell below us
Above us only sky
Imagine all the people
Living for today

Imagine there's no countries
It isn't hard to do
Nothing to kill or die for
And no religion too
Imagine all the people
Living life in peace

You may say that I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will be as one

Imagine no possessions
I wonder if you can
No need for greed or hunger
A brotherhood of man
Imagine all the people
Sharing all the world

You may say that I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will live as one


If one were to sum up the 60’s and 70’s in a single word “chutzpah” would most appropriately describe these decades. Complete upheaval - socially, politically, religiously - the drug culture and shaking off of societal norms these were nothing if not audacious. With its dream for the abolition of religion and borders and “living as one,” “Imagine” certainly became the anthem of a generation. It is in this culture that my parents generation came of age. My generation, born after the height of the “hippie era” did not experience this phenomenon in “real time” and by the time we hit adolescence the ideals of “free love,” “a world without borders” had become accepted norm themselves. We grew up in the post-hippie era, yet it’s ideals and values branded an implicit mark on our upbringing. In the “modern orthodox” world this influence is so profound that despite our study of classic Jewish texts we are more familiar with the prevailing pop-culture than with authentic Jewish sources. It is no wonder that when we encounter true Jewish values we often run the risk of having them misrepresented or misunderstanding them entirely. One of the greatest problems facing our generation is that Lennon’s ideals have supplanted authentic Jewish ideals.

The question begs to be asked: Are the ideas expressed in “Imagine” incompatible with Judaism and if so what is so wrong about a world without “heaven,” or “religion,” or “countries?” Lennon’s dream of a world without countries and people “sharing all the world...living as one” seem revolutionary and very much in tune with the times. However, a look into classic Jewish sources reveals that this dream of a border-less world really is nothing new. One need look no further than the chapter of the Tower of Babel to find our first encounter with this ideology.

After the flood the Torah recounts how Noah’s descendants are divided and alloted portions of the earth by nation: “Of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations.” “ מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם, בְּאַרְצֹתָם, אִישׁ, לִלְשֹׁנוֹ--לְמִשְׁפְּחֹתָם, בְּגוֹיֵהֶם.” (Genesis 10:5) One should note the interrelationship between nationality, language, land and borders. In essence there is a direct correlation between a land and the unique cultural identity of its inhabitants. In the post-modern age of globalization this is a lofty concept to grasp but a Torah tenet nonetheless. Even without understanding what the sin of the builders of the tower was, the world being “of one language and of one speech,” is not viewed favorably. Chazal deem the building of the tower as outright rebellion against G-d and as punishment for this G-d mixes up their languages and scatters the people across the face of the Earth. The post-modern, globalized world may advocate creating a global culture, dismantling cultural barriers and becoming “one” but this is antithetical to the Torah. Unity may be a Jewish value but sameness is not.

We often speak about the value of Jewish identity, about the connection between the people of Israel and the land of Israel. However, the building of the tower occurred before the Jewish people entered the stage of human history, even before Abraham and certainly before any discussion on the Jewish peoples chosen-ness. The land of Israel is indeed granted a measure of holiness (kedusha) rendering it distinct from all other countries. However, even before we can accept this principle we must first admit that a country-less world is incongruous with the Torah.

“Imagine” may only be a dream but it cannot be claimed as the dream of the Jew.