We have come full circle with the Master of Memory back to his dreams, and his guiding his brothers to restore their relationship with each other and with Jacob, and all the way back to Adam just outside the entrance to the Garden.

“Listen to this dream I had: We were binding sheaves of grain out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered around mine and bowed down to it (Genesis 37:6-7).” Parts of the dream have been realized; the brothers bowed as they came to Joseph for grain. We have already explained how the dream was about the brothers, not Joseph, their greatness and unity, and, how one can bow with a sense of greatness without forfeiting his dignity. Yet, there is still far more to this dream: This was not the first time that Egypt fed the world during a famine leading to a meeting between Egypt and an Ivri. “There was a famine in the land, and Abram descended to Egypt to sojourn there for the famine was severe in the land (12:10).”

There was almost, but not quite, another meeting between Egypt and an Ivri; “Now there was a famine in the land—besides the previous famine in Abraham’s time—and Isaac went to Abimelech king of the Philistines in Gerar. God appeared to Isaac and said, ‘Do not go down to Egypt; live in the land where I tell you to live. Stay in this land for a while, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham. I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed, because Abraham obeyed me and did everything I required of him, keeping my commands, my decrees and my instructions (26:1-5).” Isaac was an unblemished offering, and, as such, it did not befit him to reside outside the Land (Rashi), although I would rephrase it and say, it did not befit him to ‘go down to Egypt!’ The verse stresses Egypt as representing the, yes, “Outside!”

This is a dream of how God feeds His creations. Egypt is watered by the Nile. Israel is dependent on rain. Egypt has food when the Land of Israel does not. Egypt represents a certain distance from God as the Sustainer, the very issue that led to the sins of the generation of the Flood, of The Tower of Babel, and of Sodom; the archenemy of Abraham. Egypt, “independent” of rain, is separated from the, “This is the account of the heavens and the earth when they were created, when God the Lord made the earth and the heavens. Now no shrub had yet appeared on the earth and no plant had yet sprung up, for God the Lord had not sent rain on the earth and (Rashi: Because) there was no man to work the ground (Rashi: pray for rain and acknowledge God’s continued sustenance of His creation), but mists came up from the earth and watered the whole surface of the ground (Genesis 2:4-5).” Egypt is separated from the primal human and his work.

Although separated from Adam’s original responsibility, even in the Garden, Egypt helped “feed” him: “A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold (2:10-11).” Rashi explains; “Pishon is the Nile; because its waters gallop and rise and water the earth, it is called Pishon, as in, “Their cavalry gallops headlong – u’Fashu parashav (Habakuk 1:8).”

Joseph’s dream deals with the question of Divine Providence and how we should relate to it. Egypt, as did Adam, desired independence from God.

Cain, of the original battle over the birthright, attempted to repair Adam’s drive for independence. The Sages teach that he brought flax in the form of linen as his offering, and, guess which land is known for its flax: “A prophecy against Egypt: Those who work with combed flax will despair, the weavers of fine linen will lose hope (Isaiah 19:1 & 9).” [There’s more to the prohibition of mixing Cain’s linen with Abel’s wool than meets the eye!]
Joseph’s dream is how his brothers who so struggled with control, would come to the realization that God controls our destiny, our food, our lives: “So then, it was not you who sent me here, but the Lord. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt (Genesis 45:8),” and, when they refused to accept Joseph’s message, he repeated, “Don’t be afraid. Am I in the place of the Lord? You intended to harm me, but the Lord intended it for good to accomplish what is now being done, the saving of many lives. So then, don’t be afraid. I will provide for you and your children (50:19-20).”

From the moment he awoke from his dreams, Pharaoh understood and debated with Joseph this issue of Divine Providence.

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I want you to know something very deep. Sometimes we are angry at G-d because He doesn’t listen to our prayers. Reb Tzadok Hakohen says something so strong. The truth is that G-d listens to every prayer, but if while I am praying I’m already making plans what to do if G-d doesn’t help me, G-d says ‘listen brother, do your thing, let me not disturb your plans.’

 

Let’s be very honest. I look at my little daughter Neshamale, and I want nothing more than for Mashiach to be here and teach her. But then I think that if Mashiach is not coming, I might send her to this school or to that school. The Ribbono Shel Olam says ‘listen brother, don’t let me disturb your daughter’s education, do your thing’. If I would stand before G-d and say ‘Ribbono Shel Olam, I mamesh need the Mashiach because I have nobody else to send my daughter to study with’, Mashiach would come.

What would be if a yidele would come to G-d and say ‘Ribbono Shel Olam, I mamesh don’t know what to do,’ only then does he begin to actually have an idea. You see, until Tisha B’Av we still think we could manage without the Beis Hamikdash. Until Tisha B’Av we still think we can manage without Mashiach’s coming. Let’s be very honest with each other.

 

We all are hoping for Mashiach to come, but we are still making plans if he doesn’t come…

Since we are approaching Rosh Chodesh Nissan, I would like to ask about two strange customs in Kiddush Levana – The Sanctification of the New Moon: 1) Why do we recite “May fear and trembling befall them, at the greatness of Your arm may they be still as stone” (Exodus 15:16) forward and backward? 2) Why do we say “Shalom Aleichem” to three people during this ceremony? By the way, I have often heard you say “Shalom Alecha” rather than “Aleichem”. Why do you prefer “Alecha” and which do you say during Kiddush Levana? G.N.

I actually refer to the ceremony as Birchat HaLevana, which is the more ancient formulation. (See Rabbi Yosef Kapach: Moreh Nevuchim 2:5 fn. 15)

I will use this week’s column to refer to the classical answers to your first question. I hope to continue next week:

Rabbi Alexander Ziskind of Horodna (Yesod VeShoresh HaAvodah, p. 192) asserts that the recitation of this verse, backwards and forwards, accomplishes, according to the Kabbalah, great and wondrous things in the upper worlds, and to drive away shells. I have no idea what he means.

In a poetic explanation, the Zohar HaLevana, by R. David Weissman, explains that a righteous person is protected by God “on all sides”, indicated by the verse being read in both directions. The evil, live with the converse, they will fear the vengeance of God from all sides.

Rabbi Yitzchak Lipiatz, in his Sefer Matamim HaChodesh, explains that this verse refers to the wicked and the righteous; concerning the wicked, which turn from right to left, the verse reads, “may fear and dread…” In the future God will remove the wicked from the world, just like the evil inclination, which is likened to a stone, will also be removed from the world. Reading backwards, the verse speak of the righteous, who turn from left to right, “Like a stone they will be silenced, your arm, in its greatness,” which means that at the time when God’s strength becomes manifest the righteous will be comparable to a stone, meaning the Divine Presence, which is also likened to a stone, as the Talmud states that the righteous are referred to in the name of God.

My father zt”l came to San Jose a few months before Yeshivat Kerem officially opened and agreed to speak at, what was at the time, the only local traditional congregation. The topic, “Women in Judaism,” one of the most controversial on the Jewish lecture circuit during the mid-seventies, was specifically chosen to introduce a Rosh Yeshiva comfortable and adept at addressing any topic.

The lecture was fascinating. I was in awe of my father’s ability to majestically weave together numerous Talmudic and Midrashic sources that seemed to address the most modern questions. I was bothered when I noticed a couple sitting in the row just before mine, who were making a display of not paying attention to a word my father was saying. The woman was reading a magazine and crocheting, while her husband righteously opened a volume of Talmud translated into English.

The rabbi of the congregation rose immediately after the extended and excited applause ended, and offered to open the floor to any and all questions. The couple in the row before me put away all their stuff, took out lists of prepared questions, and jumped up to challenge my father. The man began by quoting a Talmudic saying that my father had raised in his lecture and explained. It was clear that the questioner had paid no attention to the lecture. The entire crowd was embarrassed. The man and his wife were oblivious. My friends and I were almost apoplectic. The chutzpah!

My father respectfully listened, and responded with seeming admiration, “It is clear, dear sir, that you have studied Talmud!”

The man began to float, “Yes, Rabbi. Thank you.” He glanced around the crowd with a smug smile, and then turned back to face my father, eager for more words of praise.

“Some Talmud, yes. Obviously, not enough!”

I don’t remember much of the specifics of what followed. I do recall that the man got what he deserved.

I saw my father’s greatness in contrast to the man’s insignificance.

I witnessed many such occasions, but they all pale in comparison to observing my father’s greatness contrasted with the greatness of others. Listening and observing his interactions with my grandfather zt”l, his Rebbi, Rav Hutner zt”l, and his chavrusa, Rav Freifeld zt”l, I learned far more about his greatness. Greatness contrasted with greatness is far more impressive than greatness contrasted with the insignificant.

I think of the Song of the Sea as greatness contrasted with insignificance. God manifested His Presence, saved the Children of Israel, crushed the Egyptians, and allowed the newly freed slaves to observe the bloated, broken corpses of their former masters float was ashore. The people looked at what they considered great and mighty just a few moments earlier and realized how insignificant it all was when confronted by God’s awesome power. They sang of what they now understood about God’s “Great arm,” and they committed themselves to glorify God forever. They sang and they continued to sing. How can you possibly express all they witnessed and understood in words?

The men finished their song. Miriam rose and took a small drum in her hand, and began to dance with the other women. They too, sang, but only of singing. The women were not contrasting God’s greatness with the Egyptian’s insignificance. They were singing of the contrast between what they had seen of God’s greatness in Egypt with what they had just witnessed of God’s greatness at the Sea. Their musical instruments were always at the ready to sing new songs of God’s praises. Each song was a statement that there is always more to come. “Who can speak of God’s powers? One who can make all His praises heard.” (Psalms 106:2 – I think; I typing this while sitting on a plane) The verse does not say, “Who can express all God’s praises,” but, “Who can make all His praises heard.” Only the person who can sing a song that promises there’s more to follow, may begin to speak of God’s strength.

Miriam and the women did not attempt to sing of the contrast between God and Egypt; they sang a promise: “If we saw this, imagine how much more there is to follow!” Greatness compared to greatness.

How do we pray? Are our words an attempt to express what we understand? Or, are they in the spirit of Miriam and the women, a promise, and opening whisper, of all that is to come?

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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.

Rabbi Abraham Twerski asked the question: why do we say the Amidah three times a day? His answer was: We say words of praise, I’m sorry, please, thank you. We do this to remind ourselves to say these words to human beings.

Prayer, Hitpalel in the Hebrew, means to reflect upon ourselves. In the spirit of these two ideas, I offer the person to person Amidah. How to take each blessing and use it to think about our relationship with others and ourselves.

Here is a list of one word from each blessing, and how to make it “personal”.

1. Ozer- helper. Think of people you can be of assistance to today.

2. Neeman- faithful. Have you fulfilled your promises?

3. Shimcha-name. be careful not to smear a good person’s name.

4. Daat-wisdom. Do you give wise advice to people? Do you know when not to advise people.

5. Teshuva-Sorry. Do you tell people you are sorry for what you did to them?

6. Selach-forgive. Do you forgive people who sincerely ask you for forgiveness?

7. Hazak- strength. Do you use all your resources to help a friend who needs help?

8. Rfaaynu-Heal. Do you take care of yourself, or do you ignore warning signs of impending sickness?

9. Kal minai-all kinds…tovah-of goodness. Do you recognize all the different kinds of good deeds you can do for people?

10. Kabtzanu yachad-gather together. Do you bring people together or split them apart?

11. Shoftaynu-judges. Do you judge people fairly with all the evidence and circumstances or are you quick to make uninformed judgments?

12. Vlamaloshinim al thi sikva-for the slanderers there should be no hope. Do you quickly destroy from your mind the urge to speak gossip and falsehood about someone?

13. Al hatzadikim…valeunu. For the righteous…and ourselves. Do you denigrate those people who you think are not on your ethical level. Caution: maybe they are higher.

14. Vli rushalayim-And the city of peace. Do you work to make your community, not just the Jewish community, a nicer and more peaceful place? Are you involved in civic affairs?

15. Kivinu- our hope. Do you fulfill the hopes people have for you to fulfill your potential?

16. Raykom Al Tshivaynu-Turn away empty handed. If you cannot help someone with money do you help with your time or verbal support?

17. Veeshay-fire. Do you fire up people with praise that prompts them to new heights?

18. Modim. Say Thank you.

19. Bor panecha-the light of your face. Smile and greet people. Make the world a happy place.

How do you make this a physical part of the Amidah? Underline these words to prompt you to think of these ideas. Or, think of a word that speaks to a personal attribute you wish to improve.

My friend and I were sitting and having a deep conversation. During the long silences, I could hear the ticking of the clock behind me. The volume of the ticking rose and fell every few seconds. I did not need to look behind me to understand that the volume increased as the second hand past the 3 and pointed down, and decreased as it passed the 6 and began to rise. The sound increased with gravity.

We began to discuss the interaction between gravity and sound when I glanced at the calendar above my companion’s seat: Van Gogh’s The Mulberry Tree. The branches and leaves are pointing up. The sound may have increased with the fall of the second hand, but the visual image was more powerful for its reach.

A Succah is an interesting combination of ups and downs: We look up at the S’chach and the stars that shine through its open spaces. The Mitzvah is to sit in the Succah. We are down low but our eyes are lifted up.

It’s similar to prayer, where we are instructed to lower our eyes but to lift our hearts. We bow in prayer according to specific instructions, but we then lift our bodies based on precise rules. (See Bowing)

We often speak of God as the One, Who “humbles the haughty to the ground, and lifts the lowly on high.”

Service of God demands both the high and the low, the up and the down. We look up and aspire even while we look down in humility. We look up to the heavens, but we focus on living in the here and now. We point our Lulavim up and celebrate and we point them down and do the same. We actually move beyond directions and space and connect with the Creator, Boundless and Infinite.

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“Teshuva, Tzedaka, and Prayer, remove the worst part of the decree.”

Rabbi Shimon said, “Come and see: All foods of the inhabitants of the world derive from above. The food that comes from heaven and earth is food for the whole world; it is coarse and dense. (This refers to ordinary food of a material nature, which grows from the ground and is watered by rain.) Food coming from higher above is food that comes in Judgment (as a direct reflection of the spiritual achievements of the person), from a place where Judgment prevails (a place where everything is exactly as it should be); it is finer food. (For example: Matzah, deriving from the Divine Presence, who executes Divine Judgment.) The food that appeared for Israel at that time – from a high place called Heaven – Tiferet – is finer food, (Manna) entering the soul most deeply, dissociated ever more from the body, called Ethereal Bread (Numbers 21:5)

The highest food of all is food of the Companions, those engaging in Torah, who eat food of spirit and soul-breath – not eating food of the body at all – namely, from a high place, precious beyond all, called Wisdom – the primal Will to create a world in which we must master ourselves).

The first food is food of the whole world, that which derives from heaven and earth, food for all.

Food that is higher – that which is finer, deriving from a place where Judgment prevails, called Tzedek. This is food of the poor. Mystery of the matter: One who fulfills a poor person (Table Talk: Restoring a Lost Object) adds one letter to Tzedek, transforming it into Tzedaka. This is: “The man of kindness benefits his soul.” (Proverbs 11:17) Implying rendering kindness, for it dwells in Judgment and is fulfilled through Life Force, becoming Compassion.

Food higher than these is a supernal, precious food, from a place called Heaven. It is the food of the sick, as it is written: “God will sustain him on the bed of illness.” (Psalms 41:4) The sick are nourished only by the actual food of the Holy One, Blessed is He. (Just as the fat and limbs of offerings is presented to God, so a sick person is sustained by the fat and blood of his own body.)

Supernal, holy, precious food – food of spirit and soul-breath – is food from a supernal distant place. This is food of the Companions engaging (in the battle of) Torah, food coming from supernal Wisdom. Torah issues from supernal Wisdom, and those who engage in Torah enter the essence of her roots; so their food derives from that supernal holy place.

(Zohar, Volume 2:61b – 62a, Translation & Commentary by Daniel C. Matt – The Pritzker Edition 2007)

I would like to suggest that this Zohar is the secret to the mechanic’s of “Teshuva, Tzedaka, and Prayer, remove the worst part of the decree.” We can choose to eat the lowest form of food, meaning, to live a purely physical life, and to limit our vision to coarse things and thoughts. However, we will be vulnerable to the “worst parts of the decree” as we are attached to the natural occurrences of this world.

Tzedaka

However, we can rise and transform Tzedek – Justice – into Tzedaka – by completing others, and nourishing their bodies and souls. We can transform Matzah into Manna

And eat food that will elevate our bodies and souls beyond the limitations of this world, allowing us to escape the worst parts of the decree.

Teshuva

The Kabbalists often describe sin – or more accurately, mistaken directions – as illness. These mistakes are a symptom of a soul that is ill. When we acknowledge our mistakes but focus on the disease rather than symptoms, we transform Soul Sickness into Love Sickness – “My soul is love sick for You.” (Yedid Nefesh) We attach in that love and eat the food of the place called Heaven. We will be nourished and strengthened and able to transcend the ‘worst parts of the decree”.

Tefillah

The Companions who connect to the primal moment of creation are directly nourished by the Highest Source and can exist on food that derives from that supernal holy place. They live on Spiritual Sustenance and are not bound by physical limitations, the worst part of the decree.

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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.

It was Tisha B’Av morning, I was sitting on the floor, saying the Morning Blessings. Meira, our three year old daughter, runs into the living-room and stops short.

“Mommy,” she asks. “Why did you break the couch? Why did you take the cushions off the couch, and put them on the floor?”

And so, I explain to her that today is Tisha B’Av, and we sit closer to the floor because we are sad. We remember the Bais Hamikdash that was destroyed.

“Well, who broke the Bais Hamikdash?”, she wonders.

“The Romans destroyed the Second Temple. We were not being nice to each other, and Hashem decided to burn down His House, and so He sent the Romans to do it”, I answer.

I expected her to go, and find some toys to play with. Instead, she climbs up to the back of the couch and onto the windowsill. She looks out the window and says: “ Oh! Here. I see Hashem in that cloud.” And she calls out with some indignation: “Hashem! Why did You let the bad guys break the Bais Hamikdash?” She continues excitedly: “I know that there is a new Bais Hamikdash in the sky, and You are also in the sky. So, can You please get it down for us? Thank You!”

With a smile on her face, she jumps from the windowsill to the couch, and clambers down to go about her three year old business.

I am still sitting with my opened Siddur in my hands. And I wonder if I will ever be able to pray like my three year old daughter.

This Week On The Foundation Stone:

Haftarah: Chukat – Balk: Variations on a Theme

Table Talk: Chukat

Parah Adumah – Links to Essays and Podcasts

Table Talk: Balak

The Torah Connection: Rabbi Yaakov Shlomo Weinberg

Life Lessons: The Heileger Chana Chaya: Chukat: Are You Missing The Miracles? and Do It Anyway

The Music of Halacha: Telling it Like It Is – An Introduction to the Laws of Rebuke

Bentzion of Medziboz’s Stories of the Baal Shem Tov: The Well of the Baal Shem Tov

Keter Shem Tov: Chapter 145

Forms of Prayer: Using the Siddur As A Workbook

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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.

Master of the Universe

The Midrash describes an interesting question and answer between a student and his rabbi on the topic of prayer: “Why are so many prayers unsuccessful?” asked the student. The rabbi answered; “Because people do not know to Whom they pray.”

It makes sense to say that we must know to Whom we pray in order for our prayer to succeed. Who is God? What is God? Isn’t God unknowable?

Adon Olam is a review of basic ideas about God, principles that are necessary to keep in mind when we pray.

Abraham was the first to describe God as Master of the Universe. He was the first to understand that God’s rule was not limited to the mysterious heavens, unreachable for those on earth. Abraham understood that when we acknowledge God we actually coronate Him as King of this world. We play a significant role in establishing God’s rule, here, on earth. It is those who develop a real relationship with God who bring His Presence to this world.

Abraham introduced the idea of a reciprocal relationship with the Creator. The phrase “Adon Olam” reminds us of Abraham’s accomplishment. It reminds us that we must pray as one half of a two-way relationship.

The Name of God, YHVH, represents; “He was, He is and He will be.” God is eternal, beyond time. God is Being. God is existence. We desire to attach to true existence and being. Our prayers are an expression of that desire.

This prayer states that we exist as expressions of God’s Will. That will is expressed in love as God provided all the needs of human beings before creating them. He cares for us. Our prayers are effective because of that love and care.

Tool Box:

God “desires” that we exist.

We should never hesitate to ask God to help. Simply asking acknowledges that He has the power to respond, and that He listens!

God provided all the needs of a human being before creating the primal human.

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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.