August, 2009 Archives

31
Aug

Elul: Dress Up

by Rabbi Simcha Weinberg in Prayer, Spiritual Growth

I was hired to be a mashgiach – Kashrut supervisor – on five dairy farms in Eureka, Ca. Hershey’s wanted to make a run of Chalav Yisrael Hershey Bars, and they paid well. I needed to buy a refrigerator, washer, dryer and freezer, so off I went to Eureka.

I worked twenty hours each day, going from milking on one farm to the next. By the time I finished supervising the morning milkings I had to start all over again with the afternoon milkings.

It was exhausting, filthy and smelly work. So it was strange to see that there was a woman on one of the farms who came out all dressed up and perfumed. I asked her why she was so dressed up for milking cows. She told me that she didn’t ever want her husband to see her dirty and smelly. She wanted him to only have yes (and nose) for her!

This was a selection of the Talmud come to life!

Abba Hilkiah was a grandson of Honi the Circle-Drawer, and whenever the world was In need of rain the Rabbis sent a message to him and he prayed and rain fell. Once there was an urgent need for rain and the Rabbis sent to him a couple of scholars [to ask him] to pray for rain. They came to his house but they did not find him there. They then proceeded to the fields and they found him there hoeing. They greeted him but he took no notice of them. Towards evening he gathered some wood and placed the wood and

the rake on one shoulder and his cloak on the other shoulder. Throughout the journey he walked barefoot but when he reached a stream he put his shoes on; when he lighted upon thorns and thistles he lifted up his garments; when he reached the city his wife well bedecked came out to meet him; when he arrived home his wife entered first [the house] and then he and then the scholars. He sat down to eat but he did not say to the scholars, ‘Join me’. He then shared the meal among his children, giving the older son one portion and the younger two. He said to his wife, I know the scholars have come on account of rain, let us go up to the roof and pray, perhaps the Holy One, Blessed be He, will have mercy and rain will fall, without having credit given to us. They went up to

the roof; he stood in one corner and she in another; at first the clouds appeared over the corner where his wife stood. When he came down he said to the scholars. Why have you scholars come here?

They replied: The Rabbis have sent us to you, Sir, [to ask you] to pray for rain. Thereupon he exclaimed, Blessed be God, who has made you no longer dependent on Abba Hilkiah. They replied: We know that the rain has come on your account, but tell us, Sir, the meaning of these mysterious acts of yours, which are bewildering to us? Why did you not take notice of us when we greeted you? He answered: I was a laborer hired by the day and I said I must not relax [from my work]. And why did you, Sir, carry the wood on one shoulder and the cloak on the other shoulder? He replied: It was a borrowed cloak; I borrowed it for one purpose [to wear] and not for any other Purpose. Why did you, Sir, go barefoot throughout the whole journey but when you came to a stream you put your

shoes on? He replied: What was on the road I could see but not what was in the water. Why did you, Sir, lift up your garments whenever you lighted upon thorns and thistles? He replied: This [the body] heals itself, but the other [the clothes] does not. Why did your wife come out well bedecked to meet you, Sir, when you entered the city? He replied: In order that I might not set my eyes on any other woman. (Ta’anit 23a-b)

His wife and he paid attention to the details missed by most. Both of them looked and smelled better than the rabbis. God found their prayers more attractive than the prayers of others.

I arrived back in my motel room exhausted, filthy and smelly. I wanted to pray, but I remembered this woman’s words. I wanted God to see me as beautiful and attractive. Despite my exhaustion and only having four hours to sleep, I showered, shaved, polished my shoes, and dressed in clean clothes before praying.

Elul is a time of dress up: We are about to step into God throne room for judgment. I want to be the best looking fellow there. I want Him to see me in my best internal clothing, clean of sin, shining with His light and love, and smelling like roses!

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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31
Aug

Tefillah Class 8/30/09

by Rabbi Simcha Weinberg in Prayer, Relationships, Spiritual Growth

Ezekiel, Chapter 13: The word of God came to me, saying, 13:2 Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy out of their own heart, Hear the word of God: 13:3 Thus says the Lord God, Woe to the foolish prophets, who follow their own spirit, and have seen nothing! 13:4 Israel, your prophets have been like foxes in the waste places. 13:5 You have not gone up into the gaps, neither built up the wall for the house of Israel, to stand in the battle in the day of God. 13:6 They have seen falsehood and lying divination, who say, God says; but God has not sent them: and they have made men to hope that the word would be confirmed. 13:7 Haven’t you seen a false vision, and haven’t you spoken a lying divination, in that you say, God says; but I have not spoken? 13:8 Therefore thus says the Lord God: Because you have spoken falsehood, and seen lies, therefore, behold, I am against you, says the Lord God. 13:9 My hand shall be against the prophets who see false visions, and who divine lies: they shall not be in the council of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and you shall know that I am the Lord God. 13:10 Because, even because they have seduced my people, saying, Peace; and there is no peace; and when one builds up a wall, behold, they plaster it with whitewash: 13:11 tell those who plaster it with whitewash, that it shall fall: there shall be an overflowing shower; and you, great hailstones, shall fall; and a stormy wind shall tear it. 13:12 Behold, when the wall has fallen, shall it not be said to you, Where is the plaster with which you have plastered it? 13:13 Therefore thus says the Lord God: I will even tear it with a stormy wind in my wrath; and there shall be an overflowing shower in my anger, and great hailstones in wrath to consume it. 13:14 So will I break down the wall that you have plastered with whitewash, and bring it down to the ground, so that its foundation shall be uncovered; and it shall fall, and you shall be consumed in its midst: and you shall know that I am God. 13:15 Thus will I accomplish my wrath on the wall, and on those who have plastered it with whitewash; and I will tell you, The wall is no more, neither those who plastered it;

The Hebrew word for plaster or whitewash is Tafel, which is related to Tefillah/Prayer. Prayer is like plaster: It must be placed on something solid.

It is a way of strengthening ideas and beliefs. We cannot plaster on empty space, if we do not know why we pray, to Whom we pray, and how prayer works.

We also spoke of sin as fighting: You created me like this. You tested me. You placed me in this environment and now You judge me!

We fight God. We feel rejected and inadequate. We are tired of the constant tests and challenges. We often sin as an expression of our anger and frustration. “I’ll do this!”

Even fighting means that we believe that what we do matters to God!

We fight and yet we still want to stand in judgment on Rosh Hashana as an expression of relationship: All the problems don’t really matter when we consider our love for You.

God reaches back to us, and agrees that the love makes all the problems insignificant. That is the Kaparah of Yom Kippur.

As long as we feel distant we are “enosh” a lower level. When we appreciate that we truly matter to God, we become Adam.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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31
Aug

The 19 Steps to God: Class Notes 8/13?09

by Rabbi Simcha Weinberg in Prayer

We reviewed the principles of the Third Blessing/Fourth Step: We can bridge the boundaries and access the Infinite.

It is only with this awareness that we can approach the middle blessings of request in the Amidah. It is how our prayer matters.

The most important prayer is expressed through blessings. In fact it is called the Shmone Esrei – by the number of its blessings!

We discussed four stories of the power of blessing: Rabbi Weinberg’s father’s lesson in how to make a blessing over an orange.

The Rebbe who explained that the Chassid made a blessing in order to eat an apple, while the Rebbe ate the apple in order to recite a blessing.

The bed-ridden woman who wanted to live many more years just so she could make a blessing once a week after her body was cleaned. She lived for that once a week blessing and it was worth all the physical misery of her life!

A man who wore a half-eaten belt 40 years after the Holocaust to remember that he asked a Halachic question while in Auschwitz, whether he had to make a blessing on eating his belt: The rabbi’s answer was that such a question was the most powerful blessing.

The Talmud teaches that in order to receive wisdom we must first appreciate what it is. This is why this is the only blessing that begins with the acknowledgement.

God grants Da’at as a gift. God teaches us Binah – Perception through our life experiences.

When we say “Who teaches us Binah” we are acknowledging God’s active role in our lives: Everything is a teaching: You can work on this!

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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31
Aug

The 19 Steps To God: 8/6/09

by admin in Prayer, Spiritual Growth

Dedicated l’refuah shleimah Yehudah Manik ben Beilah

– Why do we praise God by saying, “and the Holy Ones praise Him” – referring, according to most, to the angels praising God? God created them to praise Him. Their praise does not mean anything.

. We were reminded of the teaching that the existence of angels praising G-d creates a reality that enables and inspires us to do likewise.

. Rebbe was teaching the explanation of the recitation Kadosh, Kadosh, Kadosh. (Na’aseh V’Nishmah )

. Each one is on a different level and in a diffferent dimension. We learn this from the aramaic translation and interpretation of the verse (Targum Yonatan ben Uziel) in the prayer “U’Va LeZion”

– “Ashan” – smoke – has three letters representing three levels: Olam – space, Shanah – time, and Nefesh – human soul. On Yom Kippur the holiest day (Shanah/time, the holiest person, the Cohen Gadol, Nefesh/Soul, walks into the holiest place Olam/space, with smoke – the Ketoret or incense offering. : “Blessed is God forever, amen and amen” (Psalms 89:53) represents Shanah/time. “Blessed is God from Zion, Who dwells in Jerusalem, Helleluyah” (135:21) represents Olam/place. “Blessed is God, Lord of Israel, Who alone does wonders” (72:18) represents Nefesh/soul.

. The first: Kadosh, Holy – in nefesh/spiritual space – “bishmei mroma ila’ah beis shechintei – in the highest heights of heaven, the abode of His Divine Presence”

. The second: Kadosh, Holy – in olam/material existence – “al ar’ah ovad gevurtei – upon earth, the work of His mighty power”

. The third: Kadosh, Holy – in shanah/time – “l’alam u’lolmay olmaya – forever and to all eternity”

– Note that the first Kadosh describes the heavens as the Abode of the House of His Presence, and yet we believe that we can bring His presence to this world. If Kedusha/Holiness is defined as boundaries, how can we bring His Presence across the boundary? Unless these are boundaries that attract from one level to another!

– We can connect across the boundaries that are actually filters that measure who, when and how we will have access.

– We can connect across these boundaries: We one this world, the second Kadosh, can bring His Presence from the first Kadosh to our world. We can also affect the higher worlds with our actions.

– Once we realize how we can bring His Presence from the first Kadosh to the second, and how we can affect the first Kadosh by actions in the second, crossing the boundaries, then we can access the third Kadosh, which is Infinity. We become boundless!

. Based on Rav Oded Sher’s explanation Rebbe offered this interpretation of the actions of the angels while reciting Kedushah: All the angels are there, trembling before G-d’s presence. An angel runs up to the Throne of Glory and has just enough presence of “mind” to touch the Throne and cry out, “KADOSH!”, before running back to its place amongst the other angels. Then the next angel sees and says to itself, “Well, if my fellow can do it, so can I!” and it too runs up to the Throne and just before being similarly overwhelmed, it too cries out, “KADOSH!” before running back to its place.

. Rav Oded said afterwards that his explanation was: the angels are gathered together and they are all in awe of G-d and clothed in humility. But it is time to praise HaShem. One of them has to do so… So one says to the other: “(Atah) Kadosh” – *you* are holy – so you go up to the Throne!” The one being pointed to reacts in fear and hesitates to step forward itself, responding, “me???? me!?! Kadosh! *you* are holier than me. *you* go before HaShem and deliver our praises to HaShem!” (In fact this is a very interesting interpretation, for if we say that the angels’ praises and interactions creates a reality for us to do likewise, then there is a reflection of Rav Oded’s interpretation in halachah. When one is asked to lead the congregation, it is considered appropriate to demur at once, then twice and if asked a third time, to take on the mantle of leadership.)

. El-Ad Eliovson mentioned afterward a teaching that there is a mystical custom to physically look up at the ceiling, i.e., towards heaven, when we roll onto the balls of our feet during the recitation of “Kadosh, Kadosh, Kadosh” during Kedushah. It is said that “this is one of G-d’s most cherished moments, when He is looking down into the eyes of his children.”

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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25
Aug

Elul: Only A Second

by Rabbi Simcha Weinberg in Spiritual Growth

“God, your Lord, will circumcise your heart and the heart of your offspring.” (Deuteronomy 30:6) The first letters of “your heart and the heart of your offspring” spell Elul.

It only takes one second for a person to change. Change is not a skill reserved for the most pious or holy. It is available to, and possible and essential for each human being.

A person who believes that he cannot change in an instant will never be able to change. The moment to change will never come, for he does not understand that such moments are possible.

Why does he not change? Because he feels unable to leave his current path at this moment. The second and third moments will follow in turn and he will not change.

The moment is now.

Madreigat HaAdam, Volume I, Page 152

The month of Elul is a month of individual moments, each with a special promise of change. God will circumcise our hearts so that we will be open to each of these moments.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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24
Aug

Amidah: From 4th Blessing to Teshuva

by Rabbi Simcha Weinberg in Spiritual Growth

What does prayer usually mean? – Usually supplications and requests. When we say Baruch ata Hashem, etc. we associate it with praise, or thanks, or acknowledgement. Therefore, Tefillah and bracha are not the same. Actually, they are almost diametrically opposed in certain areas. Now what is the highest form of prayer? – The Shmone Esrei, the eighteen blessings. So here we have two ideas that are so different from each other, yet we find that the ultimate prayer is comprised of eighteen (actually, nineteen) blessings. It doesn’t seem to be consistent with our idea of what blessings are. Why would the siddur do that? I believe the answer may be found in the difference in structure between the fourth to the fifth blessing of Shmone Esrei.

In the blessing, Hashiveinu Avinu l’Toratecha – “Bring us back, our Father, to your Torah,” it begins with a request, a supplication. The sixth blessing also begins with a supplication. In fact, we say, S’lach lanu Avinu ki Chatanu – “Forgive us, our Father, for we have sinned against You unintentionally.” M’chal lanu Malkeinu ki phashanu – “Pardon us, our King, for we have rebelled against You.” After we have made this request, we say Ki Mochel v’soleach ata – “For You pardon and forgive.” If you look through the rest of the blessings they maintain that same structure.

What caused that change in structure? Why would we begin the section of requests by first acknowledging God, and only after that making our supplication, and then change by beginning with supplication followed by acknowledgement?

I believe that this parallels our first question as to why the ultimate prayer is comprised of blessings, which are so essentially different.

Many times people say that they hesitate to ask God for something because they feel that “they become most religious” only when they need something from God. (“When I need something, I daven.”) Remember that episode of Thirtysomething last year, when his wife was about to die? He had that prayer to God in the bathroom. It was so interesting that whenever we want or need things, we are prepared to pray. Many people are uncomfortable with that inconsistency, not hypocrisy. So people are hesitant to ask God for things.

And by the way, there is no better way to acknowledge God than by asking God for something and to feel that asking Him for something is meaningful. You don’t ask someone on the street for a major favor. If you need a lot of help you ask from a friend, or from someone you believe that there is a reasonable chance of getting something. Even in asking for the favor, there is a certain amount of connection. That’s how children begin their connection with their parents. As they begin to ask, they develop the feeling of being safe enough to ask. It hurts if you ask and you are refused. You feel trusting enough that this person can help you. And a connection develops knowing that this person has the ability to give it to you. All these things are expressed when a child asks a parent for something.

Similarly, all these things are expressed when we ask God for something. It isn’t the supplication that is important. It is the relationship that is forged in the making the supplication that is important.

Actually, when we make a supplication of God, we are giving God a blessing. Because that is the deepest acknowledgement that God is present, that God is interested, and that God is involved. The highest form of blessing is to make a supplication. And to believe there is a reason that you feel comfortable in making that supplication. It also means that in our prayers, the prayer itself is not of primary importance. It’s what develops from the Tefillah that is primary. The prayer only is as much as it is expressed as a result of the prayer.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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23
Aug

Amidah: 5th Blessing: Teshuva: Dealing With The Past

by Rabbi Simcha Weinberg in Prayer

Yehuda had a daughter-in-law named Tamar. Tamar married his first son. Of course, his son must be a Tzaddik, which he wasn’t. He was a bad guy. And, after his son spilled his seed, his son died. Yehuda didn’t realize that his son died because he was sinning. What’s the mitzvah? If a brother dies without children, his widow marries the next brother. In those days, it wasn’t only the brother it was any close relative. Yehuda tells Tamar that it is a mitzvah to marry his next son, Onah. She marries Onan, but Onan does the same thing, he spills his seed on the ground because he doesn’t want to have children with her. For whatever reason. Onan dies, too. Yehuda doesn’t know why this is. But he knows one thing. He had a gorgeous son named Eir, who married Tamar, and died. He had another gorgeous son named Onah, who also married Tamar, and he died. Do you begin to see a pattern here? “Do you think I’m going to let her marry my third son? She’s going to kill him, too!” He called in Tamar, and said to her, “You want to marry my third son?” “Of course,” she said, “that’s the mitzvah.” “I know,” says Judah, “but he’s young. Why don’t you go home to your father’s house, and I’ll call you when he’s old enough.”

She looks at Judah, the great leader. She wouldn’t mistrust him. She goes home. Years go by, but she doesn’t hear from him. She realizes that something is not right. Later, she learns that Judah’s wife died. If Judah’s wife died, then Judah is a little lonely, too. She decides to dress up like a prostitute, when she heard that Judah was passing through her area. She signals him. She looked attractive, and he went in. She says, “Wait a minute. Pay me some animals!” “I don’t carry animals around with me!” says Judah. “Then give me your signet ring and staff as security that you will send animals to me as payment.” He gives her his ring and staff, and they have relations.

She conceives. Judah did not realize that yet. He sends his best friend with payment for her to retrieve his ring and staff. The man walks all over the area saying, “Did you see that prostitute around? I have to pay her.” “No, we didn’t see any prostitutes around these parts!” You can imagine what it’s doing for this man’s reputation! He comes back to Judah and says to him that he really looked but there aren’t really any prostitutes there. Judah figures, “OK, a crazy woman. So I lost a ring and my staff. Big deal!”

Three months later he finds out Tamar’s pregnant. Judah thinks to himself, “This is great. She didn’t sleep with my son. I don’t remember sleeping with her. That means that she slept with someone else. She’s not allowed to. She’s a bad girl! And the punishment for that is death. Now we’ll finally be able to rid the family of her!” He has a trial and asks Tamar, “Are you pregnant?” “Yes.” “And isn’t it true that you weren’t allowed to have relations with anyone else?” “Yes, that’s true.” “You have humiliated the Jacob family! You cannot stay here. We must burn you to death. With your twins.”

“OK,” says Tamar. “Let me just empty my pockets. What have we here? A signet ring?” Judah looks at the ring and he has one second to thin. Can you imagine? If he stops her from going into the fire, then he has to explain who got her pregnant. Immediately, Judah reacts. “She is the righteous one. I am crooked.” But that wasn’t a change of his personality. That was an expression of that which was already inside of him. He didn’t have time to deliberate and change his personality. That was his natural response to the situation.

The Angels say, “It’s wonderful. God will forgive you. But the kind of Teshuva that God wants is when you are truly willing to redefine yourself. That can only come after the blessing of ata Chonein l’adom Da’at that we have awareness, a perception, an understanding, of what we are doing. That’s the only way to have a true Teshuva.

That’s those two blessings. But there is a progression of one blessing to the next. I don’t know if you’ve ever experienced this, but I have: when you do Teshuva for something, and you have mixed feelings whether you should have done something or not. Imagine a person who had a college guide in his college days, and got around. He becomes more observant, and he doesn’t get around as much anymore. He is happy married, and he wants to do Teshuva. But he is bothered about his past. The reason he is bothered is that he doesn’t really regret what he did. He enjoyed it. It’s a part of him. It’s not something he can erase. It’s literally a part of his personality. If fact, it enhances his religiosity because it was the ability to reject that way of life and to choose a new way of life. So he can’t really cut himself off from the past.

There was a man who came to me in one of the synagogues that I previously served who literally described this situation. He took his wife to an OB/GYN when he found out his wife was pregnant, and there sitting in the office, were three women who had had abortions of babies that were his. The day after telling me he said, “I can’t just walk away from my past like that.”

Can you relate to that? When you want to do Teshuva for things done in the past, but you can’t cut yourself off from the pleasure of the past. But even if you can cut yourself off from the pleasure of the past, if you grew from the experience, then you can’t just cut off from it because there was some good to it. But if I say that there was something good in it, does that mean that my Teshuva was incomplete? .

Therefore, after the blessing of Teshuva comes the blessing of ha’marbeh lisloach – “the One Who pardons.” That is, ‘the One Who removes the barriers.’ There is forgiveness even where the Teshuva is not yet complete. There is atonement. The evil that you did can be erased and even turned into a positive, which happens to be what the Gemara says. The blessing of s’lach lanu comes to teach us that someone who wants to do Teshuva feels barriers. (“How can I do Teshuva if I know that I will probably do it again?” “I would like to improve, but I’m doing it really slowly. Not everything is consistent.”) In this blessing, we ask God to remove the barriers that have been erected because of the sins that we have done.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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21
Aug

Dancing

by Rabbi Simcha Weinberg in Relationships

Amidst our people here is come

The madness of the dance.

In every town there now are some

Who fall upon a trance.

It drives them ever night and day,

They scarcely stop for breath,

Till some have dropped along the way

And some are met by death.

So goes a grim ditty from the Straussburgh Chronicle of Kleinkawel, 1625, describing another outbreak of ‘dancing mania’. Manic dancing was first mentioned in the 14th C., and sporadic outbreaks are described in the 15th, 16th, and 17th C.

The first major outbreak of dancing mania was in Aix-la-Chapelle in July of 1374. A group of people was seen to dance uncontrollably in the streets, foaming at the mouth and screaming of wild visions. They kept on dancing until they collapsed from exhaustion, but even then they flailed about in agony until forcefully restrained.

Believe me, if they had watched Manhattan traffic, with the constant dance of cars in and around each other and the pedestrians prancing in between and in front of speeding cars, they would have known what is real manic dancing.

I don’t know about you, but I hesitate to play “chicken” with my car, but yesterday I seemed to be the only one. Cars switch lanes without looking, certainly not signaling. People jay walk just as you are about to cross the street and you end up stuck in the “Block” because you were silly enough to not simply run over the people who, by this time in my mind, or mood, deserved it.

It’s a dance of cars, people, double parked trucks, bicycles, surreys (without a fringe on top), pushcarts and people from a nearby state who cannot be called rivers! It’s exhausting. I asked Debbie to drive, and got her Argentine blood boiling. She pretended to be driving in Buenos Aires, or to be dancing a complex Tango. I closed my eyes, and we arrived home in record time.

“No more dancing today!” I declared. I was wrong, as usual. A different dance awaited me: The Dealing With Other People Dance. It’s even more complex and tiring than the dancing mania in Aix-la-Chapelle, the Manhattan traffic dance, or the Tango.

“Rabbi, I want you to be straight with me. Tell me what you think of my D’var Torah – Torah Thought. I insist.”

“OK. If you want me to be straightforward, I must tell you that not only does your idea make no sense, it actually borders on heresy.”

“How could you say that?”

I tried explaining and the dance began. It was a mistake to take him at face value and speak my mind about his convoluted and twisted thought. I had to make nice and work my way around his feelings, bobbing and weaving, verbally leaping and prancing, until I could respectfully disagree and not ruin a twenty-year relationship.

Hold on one second! Why have I maintained a twenty-year relationship with someone who only wants to verbally dance around ideas and feeling? Is this relationship another dance form?

I have been dancing around an unrewarding relationship for so long because I dance to society’s music of social norms.

I knew that all the steps seemed familiar and natural when I learned ballroom dancing. I have been dancing all my life.

Well, I officially announce that I am removing my dancing shoes. No more of this type of dancing for me.

Excuse me for a second: I’m sorry: I have to go to the city to pick up a package. I’ll just slip the shoes right back on. “Debbie! Can you drive?”

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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13
Aug

A Personal Manifesto of Nihilism

by Rabbi Simcha Weinberg in Spiritual Growth

Article One: If you cannot find a reason to love the life you are living, do not pretend to love the life you are living.

Article Two: The overwhelming majority of people never think and those who think never become the overwhelming majority. Choose your side.

Article Three: If you cannot choose, then just exist; be a mushroom or a plant.

Article Four: If you have no interest in their answers, then do not ask questions.

Article Five: If you have no reason or ability to accomplish anything, then just practice the art of becoming.

Article Six: If you have no reason or ability to practice the art of becoming, then just be.

Article Seven: If you have no reason or ability to be, than just endure.

The Bastard of Istanbul by Elif Shafak

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

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13
Aug

Yaacov Dovid Shulman Presents Rav Kook on Idolatry

by admin in Spiritual Growth

If something has a touch of idolatry, we may know that, although it may have a quality of physical or even spiritual beauty, this comes only from its superficial aspect. But within it lies the venom of a profound destructiveness.

If a person is bonded with a link to such a worthless faith, the site of his linkage lies within the innermost being of its content–the very thing that pours forth inner evil. This is because all idolatry is repulsed from the source of life and goodness, the source of living waters, and instead hews broken cisterns that will not hold water.

Orot Ha’emunah

Yaacov Dovid Shulman’s Writings can be found at ravkook.net and jewishlights.blogspot.com

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